大般涅槃經義記 5.220

5.220

初中復四：一舉世人果中計我、二明佛無、三舉世人因中計我、四明佛無。初中六句：前五我見、後一我慢。就我見中，初一通就人法起行計，道言「若有計我是佛」就人計我，「我成菩提」就法計所，取彼菩提為我所成故云我所。次二偏就法中起計，前句就其涅槃起計：「我即是法」，計法為我；「法是我所」，計法為所；取法以為我之所得故云我所。後句約就菩提起計；「我即是道」，計道為我；「道即我所」，計道為所，取道以為我之所行故云我所。下二偏就人中起計：「我即世尊」，計彼世尊以為我體；「世尊即所」，計彼世尊以為我所；「我即聲聞」，計彼聲聞以為我體；「聲聞即所」，計彼聲聞以為我所。聖有四階：聲聞、緣覺、菩薩及佛，舉上及下，中略不論，亦可此說佛為聲聞，果中計故，以佛道聲令一切聞故曰聲聞。前五我見，我能說法，餘人不能，是其我慢。

The first [part] again has four: first, citing ordinary people's conceptualization of a self within the result; second, explaining that the Buddha is free from it; third, citing ordinary people's conceptualization of a self within the cause; fourth, explaining that the Buddha is free from it. In the first [subdivision] there are six phrases: the first five are the view of self, and the last one is the conceit of self. Within the view of self, the first [phrase] generally takes up both person and phenomena to generate practice-based conceptualization: the statement 'If someone conceptualizes that I am the Buddha' conceptualizes a self in terms of the person; 'I accomplished bodhi' conceptualizes what belongs to a self in terms of phenomena, taking that bodhi to be what I have accomplished, and thus called 'what belongs to me'. The next two [phrases] specifically generate conceptualizations with respect to phenomena. The former phrase generates conceptualization with respect to nirvāṇa: 'I am the Dharma' conceptualizes the Dharma as the self; 'the Dharma belongs to me' conceptualizes the Dharma as what belongs to the self, seizing the Dharma as what I have attained, and thus called 'what belongs to me'. The latter phrase generates conceptualization with respect to bodhi: 'I am the Path' conceptualizes the Path as the self; 'the Path belongs to me' conceptualizes the Path as what belongs to the self, seizing the Path as what I have practiced, and thus called 'what belongs to me'. The next two [phrases] specifically generate conceptualizations with respect to persons: 'I am the World-Honoured One' conceptualizes the World-Honoured One as one's own identity; 'the World-Honoured One belongs to me' conceptualizes the World-Honoured One as what belongs to oneself; 'I am a śrāvaka' conceptualizes the śrāvaka as one's own identity; 'the śrāvaka belongs to me' conceptualizes the śrāvaka as what belongs to oneself. There are four stages of noble ones: śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas. Mentioning the highest and the lowest omits the intermediate without discussion; alternatively, this may speak of the Buddha as a 'voice-hearer' (śrāvaka) because it is conceptualized within the result, since the voice of the Buddha's Path causes all to hear, and is thus called śrāvaka. The first five are the view of self; [thinking] 'I can preach the Dharma while other people cannot' is the conceit of self.