大般涅槃經義記 4.12

4.12

第二對中，「修法無我」是生死法，生死無實又不自在，故名無我。「煩惱」是其生死之緣，以有煩惱所受不實，不得自在，從果立稱，故曰無我，亦可無我從本以名說為煩惱。又，此煩惱性是不實，不自在法，故名無我，是故無我即是煩惱。「修餘常者」是涅槃法，此正是我，舉常顯之。良以說我，喜同情取，法以常別，名曰「祕藏」，正是涅槃，涅槃真我微隱稱祕，備德曰藏。「所謂涅槃」斥其體相，妙出諸有，名「無窟宅」。「修餘無常」是生死法，「即財物」者生死果報名為財物，「修餘常者」是涅槃法，「謂佛法」等斥其體相，此之佛法是菩提耳。

In the second pair, 'cultivating dharmas as non-self' is the dharma of saṃsāra: saṃsāra is unreal and also not autonomous, hence it is called non-self. 'Defilement' is the condition of saṃsāra; because there are defilements, what is experienced is unreal and lacks autonomy; establishing the designation from the fruit, it is therefore called non-self; alternatively, non-self is named from its root and spoken of as defilement. Furthermore, the nature of these defilements is unreal and non-autonomous dharma, hence they are called non-self; therefore non-self is precisely defilement. 'Cultivating the other as permanent' is the dharma of nirvāṇa; this is precisely the self, and it is revealed by mentioning permanence. Truly, because speaking of the self tends to be assimilated to emotional attachment, the dharma is distinguished by permanence and named the 'secret treasury,' which is precisely nirvāṇa; the true self of nirvāṇa is subtle and hidden, hence called 'secret,' and replete with virtues, hence called 'treasury.' 'The so-called nirvāṇa' points out its substance and characteristic; wonderfully transcending all states of existence, it is called 'having no cave or dwelling.' 'Cultivating the other as impermanent' is the dharma of saṃsāra; 'namely wealth and goods' means that the karmic retribution of saṃsāra is named wealth and goods. 'Cultivating the other as permanent' is the dharma of nirvāṇa; 'meaning the Buddha, Dharma,' and so forth points out its substance and characteristic; this Buddha and Dharma are simply bodhi.