大般涅槃經義記 8.200

8.200

第二正為說我之中，句亦有四：初「我亦不說一切無我」，反其所聞，明不說斷。二「我常說」下顯所不聞，明恒說我。於中，初先說一切生悉有佛性，「性豈非」下就性辯我。望直說我，懼同情取，故先辯性，後就我論。三「以是義」下結初不說。四「一切眾生不見性」下就前所說明凡不見，亦即反推斷見屬彼，一切眾生不見性故，無常我等，名說斷見。

In the second point, directly explaining the teaching of the self, there are also four clauses: first, "Nor do I say that all is completely without self" reverses what they heard, clarifying that he does not teach annihilation. Second, from "I constantly teach..." downward, it reveals what they had not heard, clarifying that he constantly teaches the self. Therein, it first states that all sentient beings possess the buddha-nature; from "How could the nature not be..." downward, it distinguishes the self with reference to the nature. As opposed to directly speaking of the self, fearing they would grasp it according to worldly sentiment, he first distinguishes the nature and afterward discusses the self with reference to it. Third, from "Because of this meaning..." downward, it concludes the initial denial of that teaching. Fourth, from "All sentient beings do not see the nature..." downward, it explains that ordinary beings do not see it based on what was previously taught, and also attributes the view of annihilation back to them: because all sentient beings do not see the nature, they lack permanence, self, and so forth, which is called teaching the view of annihilation.