大般涅槃經義記 5.177

5.177

第七常樂我淨等中，文殊先問，「如佛所說常樂我淨是實義者」牒佛前言，「諸外道」下舉外翻內，「諸外道有、佛法中無」略翻其內，「何以」下釋種種說有，「常樂」下結。釋中先問，下廣辨辯，明諸外道廣說諸行常樂、我常，故外道有，佛說諸行無常、苦等，所以應無。文中，初明外道計常、次樂、次淨，後明計我。

Seventh, regarding permanence, bliss, self, purity, and so forth, Mañjuśrī first asks: 'As the Buddha has spoken, permanence, bliss, self, and purity are the real meaning' takes up the Buddha's earlier words; from 'the non-Buddhists' onward, he brings up the external to contrast with the internal; 'the non-Buddhists have them, while within the Buddhadharma they do not' briefly contrasts them with the internal; from 'why' onward, he explains that they are spoken of in various ways as existing; from 'permanence and bliss' onward, he concludes. In the explanation, he first asks, and below broadly discerns: explaining that the non-Buddhists broadly speak of all conditioned phenomena as permanent, blissful, and self as permanent, hence non-Buddhists have them; the Buddha speaks of all conditioned phenomena as impermanent, suffering, and so forth, and therefore they should be nonexistent. In the text, it first explains the non-Buddhists' positing of permanence, next bliss, next purity, and afterward positing of self.