大般涅槃經疏 6.9

6.9

三從「世尊譬如芭蕉樹」去，是疑教。昔教若非，佛不應說；昔教若是，佛不應非。今教若是，何不早說？今教若非，云何稱實？是故致疑。就文為三：初明無我、次引證、三明用。芭蕉約行陰，漿滓約色陰，七葉約三陰。次引佛說一切法無我我所。三「如鳥迹空中」下，明無我用者，昔教能除見思故也。所以明無我者，佛昔教明無我，我修無我。若有我者，無有是處。云何今日說言有我？故舉無我為疑教端。

Third, from “World-Honoured One, it is like a plantain tree…” onwards is doubting the teaching. If the past teaching was wrong, the Buddha should not have spoken it; if the past teaching was right, the Buddha should not reject it. If the present teaching is right, why was it not spoken earlier? If the present teaching is wrong, how can it be called real? Therefore, doubt arises. Dividing the text, there are three parts: first, explaining non-self; next, citing proof; third, explaining its function. The plantain corresponds to the aggregate of conditioning factors; the dregs of starch correspond to the aggregate of form; the *saptaparṇa* corresponds to the [other] three aggregates. Next, citing the Buddha's statement that all phenomena are without self and what belongs to self. Third, from “just as a bird's tracks in the sky” downwards, explaining the function of non-self, because the past teaching could eliminate [the delusions of] views and thoughts. Why non-self is explained is because the Buddha's past teaching explained non-self and I cultivated non-self. If there were a self, this would be impossible. Why does he say today that there is a self? Therefore, raising non-self serves as the source of doubt regarding the teaching.