大般涅槃經義記 5.214

5.214

第四對中，先破第二以相證我，於中初先牒所立，下對破之。「相故無我」是其一門，「無相亦無」是第二門。「若人睡時不進止」等顯上後門無相亦無。「若以進止俯仰」已下顯上初門，於中先舉木人類破，後舉如來真我對顯真我無相，明相非我。下破第三別知證我，先牒所立，「以憶念」下明諸眾生生涎所以。下就破我，於中先明涎非是我，次明真我非涎喜等，「以是」下結。

Within the fourth pair, it first refutes the second, proving a self by marks. Therein, it first repeats what they assert, and below refutes it: "Because of marks there is no self" is the first approach; "without marks there is also none" is the second approach. "When a person is asleep and does not advance or stop" and so forth reveals the latter approach above, that without marks there is also none. From "If by advancing, stopping, bending down, and looking up" onward, it reveals the first approach above: therein, it first adduces a wooden puppet to make an analogous refutation, and afterwards adduces the Tathāgata's true self to demonstrate by contrast that the true self is markless, explaining that marks are non-self. Next, it refutes the third, proving a self through distinct cognition: first repeating what they assert; from "through recollection" onward, it explains the reason living beings salivate. Below, it proceeds to refute the self: therein, it first explains that saliva is not the self, and next explains that the true self is not saliva, joy, and so forth; from "by this" onward, it concludes.