大般涅槃經義記 7.129

7.129

下明起見，疑後心決即名見也。「生六」總舉，下別顯之。「有我」有見，「無我」空見，良以疑心疑有、疑無，故從疑後生此二見。「我見我」者，從前微我生重我見，如《地持》中從我妄想生身見事。「我見無我」，從前我見生於空見，推有不得故還計無，與前因斷起常相似。前執法體，我作我受，執有我用見神有能作業受報。「是名」下結。上來明漏，下明佛無，「如來永斷」正明佛無，「菩薩永」下舉劣顯勝。

Below, it clarifies the arising of views: when the mind becomes decisive after doubt, it is then called a "view." "Generates six" raises it generally, and below reveals them specifically. "There is a self" is the view of existence; "there is no self" is the view of emptiness. Truly because the doubting mind doubts existence and doubts nonexistence, it therefore generates these two views after doubt. "I see the self": from the previous subtle self, a coarse view of self is generated, like the matter of generating the view of an identity from the deluded conception of self in the Bodhisattvabhūmi. "I see no self": from the previous view of self, the view of emptiness is generated; seeking existence and failing to obtain it, one conversely calculates nonexistence, which is similar to the earlier arising of permanence through annihilation. The former grasps the substance of phenomena, that I act and I experience, grasping that the self has functioning and seeing that the spirit has the ability to create karma and undergo retribution. From "These are called" downward concludes. The above clarified the outflows; below clarifies that the Buddha is devoid of them. "The Tathāgata has severed them forever" directly clarifies that the Buddha is devoid of them; from "Bodhisattvas forever" downward adduces the inferior to reveal the superior.