大般涅槃經義記 4.113

4.113

自下第三重明我共無我之義。何故重辨？前說如來我共無我，未明宣說無我所以，故下辨之。於中初言「異法是我、異法無我」總以標舉，佛性是我、有為無我。下釋有三：一明眾生不見真我、二「是故」下佛隨其意為說無我、三「所以」下釋。初中先喻，「人」喻二乘，在煩惱中名為「在地」，學求如理名「觀虛空」，但見相空不見佛性名「不見迹」。下合顯法，「眾生」合人。「無天眼」者喻中無文，非是合前，別明眾生不見所由，以諸眾生無其第一義天眼故不見佛性。「在煩惱中」合前在地，仰觀虛空略而不合，「不見自身有如來性」合不見迹。第二句中，言「是故」者，是諸眾生不見性故佛說無我，無我覆我名為密教。第三釋中，先問後解，「以無眼者不見真我，橫計我故」，須說無我，對以破之。

From here below is the third [topic], re-explaining the meaning of self together with non-self. Why explain it again? Previously, the Tathāgata's self together with non-self was spoken of, but the reason for proclaiming non-self was not yet clarified; hence it is distinguished below. Here, it first states: "A different dharma is the self, and a different dharma is non-self," generally indicating it: buddha-nature is the self, and conditioned [dharmas] are non-self. The explanation below has three [parts]: first, it explains that sentient beings do not see the true self; second, from "for this reason" onward, the Buddha speaks of non-self in accord with their intentions; third, from "why" onward, it explains. In the first part, it first gives a parable: "a person" symbolizes the two vehicles; being amid afflictions is called "being on the ground"; learning to seek conformity with reality is called "observing empty space"; merely seeing the emptiness of marks without seeing the buddha-nature is called "not seeing traces." Below, it corresponds to reveal the Dharma: "sentient beings" corresponds to the person. "Lacking the divine eye" has no text in the parable; it does not correspond to the preceding, but separately explains the cause of sentient beings not seeing: because sentient beings lack the divine eye of ultimate truth, they do not see the buddha-nature. "Amid afflictions" corresponds to "on the ground" above; gazing up at empty space is omitted and not matched; "not seeing that their own bodies possess the Tathāgata-nature" corresponds to not seeing traces. In the second clause, saying "for this reason" means that because these sentient beings do not see their nature, the Buddha speaks of non-self; concealing the self by means of non-self is called the esoteric teaching. In the third explanation, it first asks and then explains: "Because those without eyes do not see the true self and falsely reckon a self," one must speak of non-self to counter and refute it.