金光明經文句記 1.69

1.69

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."