金光明經文句記 1.69

1.69

初、明四我。此我我等，例於《大經》生生等四句而立。然我是假名，攬陰而有。陰法既有生生等四，我隨實法豈不然乎？如釋生生云「大生生小生」，此乃生滅生於生滅，攬生滅法成生滅我，故例生生成於我我。雖是空觀而非體空，是故三藏當於初句。又復應知假實生滅，眾生本爾而不覺知，今稟此教稱本而觀。豈唯此教？下三皆爾。通教實法生即不生，故陰中我即無我也，故屬次句。別人知陰不生而生，是故觀於無我而我。蓋由此教元知真我，見慢盛故，初觀無我、次破無我，建立於我、後入真我，是故此教當第三句。圓人即達現前假實不生不生，攬常住陰而成真我。我既即中，二諦皆趣，故云我無我而不二真我義，是故此教當第四句。教本被機，故四我義配四根性，令後說者如上分別，故注云云。

First, clarifying the four kinds of "I." These four propositions of "self-self" and so forth are established by analogy with the four propositions of "arising-arising" and so forth in the Great Sūtra (*Mahāparinirvāṇa-sūtra). Now, the self is a provisional designation, existing in dependence upon the aggregates. Since the dharmas of the aggregates have the four [propositions] of "arising-arising" and so forth, how could the self, which accords with actual dharmas, not be so? As the explanation of "arising-arising" says, "great arising brings forth small arising"—this is arising and ceasing bringing forth arising and ceasing; grasping dharmas of arising and ceasing forms a self of arising and ceasing, and thus by analogy with "arising-arising" it constitutes "self-self." Although this is a contemplation of emptiness, it is not realizing emptiness through analysis of phenomena, so the Tripiṭaka Teaching corresponds to the first proposition. Furthermore, one should know that sentient beings are intrinsically thus with respect to provisional and actual arising and ceasing without being aware of it; now, receiving this teaching, they contemplate according to what is fundamental. How could it be only this teaching? The three below are all like this. In the Shared Teaching, actual dharmas arise precisely as non-arising, so the self within the aggregates is precisely non-self; thus it belongs to the second proposition. A person of the Distinct Teaching knows that the aggregates are unarisen yet arise; therefore, they contemplate the self from non-self. Because this teaching fundamentally knows the true self, yet because views and arrogance are strong, one first contemplates non-self, next refutes non-self, establishes the self, and later enters the true self; therefore, this teaching corresponds to the third proposition. A person of the Perfect Teaching realizes directly that the present provisional and actual are non-arising and non-arising, grasping the permanently abiding aggregates to form the true self. Since the self is identical to the Middle, both truths converge into it; thus it says, "the meaning of the true self in which self and non-self are non-dual"; therefore, this teaching corresponds to the fourth proposition. Since teachings fundamentally address capacities, the four meanings of "self" are matched with the four dispositions, so that later expositors may distinguish them as above; thus the note says "and so forth."