仁王經疏 3.67

3.67

Explanation: Fourth, two verses reveal the principle of non-self. Within this, the first two lines explain that the conscious mind is non-self, relying provisionally on the four great elements; the next two lines explain that the conscious mind falsely imagines the four great elements to be "mine"; the next line explains that the form body is non-self; the next line explains that the form body is not an abode belonging to a self; and the final two lines invoke the aforementioned non-self to analogize the non-self of kingdoms.
Another explanation: the first one and a half verses explain that the body is non-self, and the two lines below take up non-self to say that kingdoms are also non-existent. In the former, the first verse explains that the mind is suffering in order to foreshadow non-self. Within it, the first half directly explains that the mental spirit has no form. This explains that the mental spirit has no physical form or segments, provisionally calling the four snakes "self," relying on them unpeacefully, which is why it is suffering. The four great elements that are relied upon contradict each other, and by metaphor are called snakes. Below, it explains that fools treasure them as a chariot of joy. From the half verse below onward, impermanence is used to reveal non-self. "Form has no permanent master" explains that form is impermanent. "The spirit has no permanent home" explains that the spirit is impermanent. Below, it takes this up to compare it to a kingdom: "form and spirit shall part" takes up the latter half-verse from the preceding section; "how could there be a kingdom?" compares it to show that a kingdom is also non-existent.