大般涅槃經義記 9.7

9.7

Below, in reference to the five aggregates, he refutes a definitely existing self. The text specifically has four parts: first, refuting their heterodoxy; second, revealing the orthodox; third, again refuting the heterodoxy; fourth, again revealing the orthodox. In the first part, he first refutes it in reference to the aggregate of form, and analogizes the remaining four. Within the aggregate of form, he first refutes the self, and afterward refutes permanence, etc. Within the refutation of the self, "If form is the self, this is also not so" cites it to negate it generally. From "Why?" downward, he extensively reveals its error, refuting it with five clauses: "If form is the self, it should not be ugly" is the first refutation; "Why are there furthermore the distinctions of the four castes?" is the second refutation; "Why does it belong to another?" is the third refutation; "having deficient and impaired sense faculties" is the fourth refutation; "Why does it not become a deva, rather than experiencing the hells, etc.?" is the fifth refutation. From "If it cannot" downward, he concludes the refutation generally. Below, refuting permanence, etc., and analogizing the remaining aggregates can all be understood from the text. The above refuted the heterodox; from "The Tathāgata eternally" downward displays the orthodox meaning; from "Furthermore, form" downward refutes the heterodox again; from "The Tathāgata's body" downward displays the sovereign meaning again.