大般涅槃經義記 3.298

3.298

「貪、婬、瞋恚、愚癡覆」下合第二段，前有四句，但合第四。於中先明二乘之人本為惑覆，不見佛性，「如彼力」下明由不見專覺無我，「如彼力士寶珠在體謂呼失去」牒舉前喻，「眾生亦」下舉法以合，以不近友不知密藏故修無我。「喻如」已下明二乘人修無我故不見真我。「喻如非聖，雖說有我，不知我性」，舉凡顯聖，凡未同聖故云非聖。「我弟子」下辯聖同凡，聲聞弟子同前凡夫不知真我，故云「如是」。

From "covered by greed, lust, anger, and delusion" down, it applies to the second section; previously there were four clauses, but it applies only to the fourth. Therein, it first clarifies that practitioners of the two vehicles are originally covered by delusion and do not see the buddha-nature; from "like that wrestler" down, it clarifies that because of not seeing it, they exclusively contemplate selflessness; "just as that wrestler, with the precious pearl in his body, thought he had lost it" reiterates and cites the previous metaphor; from "sentient beings are likewise" down, it adduces the dharma to make the application: because of not drawing near to friends, they do not know the secret treasury, and therefore cultivate selflessness. From "it is like" and down, it clarifies that practitioners of the two vehicles, because of cultivating selflessness, do not see the true self. "It is like non-aryas: although they speak of a self, they do not know the nature of the self": this adduces the ordinary to reveal the noble; ordinary persons have not yet equaled the noble, hence they are called "non-aryas." From "my disciples" down, it explains that the noble are identical to the ordinary: the śrāvaka disciples are identical to the previous ordinary persons in not knowing the true self, and are therefore said to be "likewise."