大般涅槃經義記 9.9

9.9

第二外道乘言救義。「我者無邊，法與非法分齊各別」。以其別故，「修善法者則得好身，行非法者則得惡身」故有差別。下佛對破。「若如是者，我則不遍」以別徵遍。「我若遍」下，以遍徵別。遍則此我到彼身中，彼我亦到此人身中，是故「善人亦應有惡，惡人亦應有其善業」。善惡既通，身報寧異？「若不爾」下，結非其遍。

In the second, the non-Buddhist takes advantage of [the Buddha's] words to rescue his position: "The self is boundless, but dharma (merit) and adharma (demerit) have distinct demarcations." Because they are distinct, "one who cultivates wholesome dharmas obtains a fine body, and one who practices unwholesome dharmas obtains an evil body"; thus there is difference. Below, the Buddha refutes this in response. "If that were so, the self would not be all-pervading": this interrogates [the notion of] all-pervading by means of [the presence of] differences. "If the self were all-pervading..." below interrogates [the notion of] difference by means of [the claim to be] all-pervading. If it were all-pervading, then this self would reach into that person's body, and that self would also reach into this person's body; therefore, "a good person should also possess evil, and an evil person should also possess good karma." Since good and evil would be shared throughout, how could the bodily retributions differ? From "If that is not so..." onward, he concludes by refuting its all-pervading nature.