大般涅槃經義記 5.181

5.181

下明計我，先總標舉，下別顯之，有八復次：一以眼等我之用具證成有我，先立我義，後破無我；二以有我相證成有我，「有我」略舉，「云何知」下問答略辯，「何等」已下問答廣辯，「是故」下結；三以能別知證成有我，先舉，次辯，「是故」下結；四「執鎌」下以有作用證成有我；五即於生時欲得乳等宿習不亡證成有我；六以瓶、衣、車乘等事和合益人證成有我，先略標舉，「譬如」下辯，「是故」下結；七以遮故證成有我，先自立我，次破無我，下牒結成；八以伴故證成有我，先略標舉，「云何」下辯，「如是」下結。上來廣辯，「以是義故，外道亦說我有真諦」總以結之。

Below, explaining the conceptualisation of the self: first generally indicating it, then below individually displaying it, there are eight arguments: first, establishing the existence of a self by means of instruments used by the self, such as the eyes—first establishing the meaning of the self, and then refuting selflessness; second, establishing the existence of a self by means of the marks of a self—'There is a self' briefly presents it; from 'How is it known?' below, question and answer briefly distinguish it; from 'What kind?' onwards, question and answer extensively distinguish it; from 'Therefore' below concludes it; third, establishing the existence of a self by the capacity for distinct cognition—first presenting, next distinguishing, and from 'Therefore' below concluding; fourth, from 'holding a sickle' below, establishing the existence of a self by the presence of activity; fifth, establishing the existence of a self by the non-loss of past habituation, such as desiring milk at the moment of birth; sixth, establishing the existence of a self by the combination of things like vases, clothes, and carriages benefiting humans—first briefly indicating, from 'For example' below distinguishing, and from 'Therefore' below concluding; seventh, establishing the existence of a self by prevention—first establishing the self oneself, next refuting selflessness, and below setting forth the conclusion; eighth, establishing the existence of a self by accompaniment—first briefly indicating, from 'How?' below distinguishing, and from 'Thus' below concluding. The extensive distinction above is generally concluded by: 'For this reason, the non-Buddhists also say that the self possesses the ultimate truth.'