大乘起信論廣釋卷第三．四．五 4.137

4.137

論。法我見者至說人無我　釋曰。次下第二明法我見。文亦同前。分其二種。此初起執之由也。雖此法相亦空無我。二乘根鈍且未堪聞。為引彼人令入聖教。是故但說人無我理。即攝大乘令入祕密。故彼釋論顯其義云。謂若是處依世俗理說有補特伽羅之相及一切法自性差別。為令有情入佛聖教。是故說亦令入祕密。彼顯雙存二種我相。此顯唯說人無我理。俱為眾生令入法故。總別雖異亦不相違。

[Treatise:] Regarding the view of a dharma-self, [because of those of the two vehicles with dull faculties, the Tathāgata only] taught that persons have no self—
[Commentary:] "Explication": Next, the second part clarifies the view of a dharma-self. The text is also the same as before, divided into two kinds. This is the first, the origin of the arising of attachment. Although the characteristics of these dharmas are also empty and without self, those of the two vehicles have dull faculties and are temporarily unable to bear hearing this. In order to guide those persons and cause them to enter the holy teaching, he therefore only taught the principle that persons have no self. That is, in the *Mahāyānasaṃgraha*, it is to cause them to enter into the secret meaning. Therefore its commentary clarifies its meaning, saying: "Where, relying on conventional truth, it is taught that there is the mark of a pudgala and the distinct self-natures of all dharmas, it is in order to cause sentient beings to enter the Buddha's holy teaching; therefore it is said to cause them to enter into the secret meaning." That text shows the dual retention of the two kinds of self-marks; this text shows the sole teaching of the principle that persons have no self. Both are for the sake of causing sentient beings to enter the Dharma; although the general and specific differ, they do not contradict each other.