大方廣佛華嚴經疏 43.21

43.21

第六無我慢相中，約真俗以分法義。一第一義諦無我，故云一相。言不壞者，不壞無我故。若言我知無我、我證無我，則壞無我，以有能所故。二世諦無我，故云蘊等。迷蘊著積聚我，迷界著異因我，計種族別故。迷處著欲我，計為生門，能受入故。迷諦緣起著作我，皆明因果有造作故並是法我亦通人我。今隨順觀察世諦緣生無實，以為對治，得入第一義法無我，名善巧方便。故蘊界等是菩薩智境所治之我。三說美妙無我。愜情稱美，順理為妙。四說無上無我，故云轉勝。詞中差別，故曰無邊法名。

Sixth, in the mark of absence of conceit, teaching and meaning are distinguished in terms of the ultimate and the conventional. First, the ultimate truth has no self, hence it is called 'one mark'. Saying 'not destroying' means not destroying selflessness. If one says 'I know selflessness' or 'I realize selflessness', then selflessness is destroyed, because of [positing] grasper and grasped. Second, conventional truth has no self, hence it speaks of 'aggregates and so forth'. Confused about the aggregates, one clings to an aggregated self; confused about the dhātus, one clings to a distinct causal self, falsely calculating distinctions among lineages; confused about the āyatanas, one clings to a desiring self, calculating them to be the gates of arising that can receive and enter; confused about the truths and pratītyasamutpāda, one clings to an agent self—these all clarify cause and effect as having agency, so they are all the self of dharmas and also pertain to the self of persons. Now, according with and observing that conventional pratītyasamutpāda lacks substantial reality serves as an antidote, enabling entry into the ultimate selflessness of dharmas; this is called skillful means. Therefore the aggregates, dhātus, and so forth are the self to be remedied within the cognitive object of the bodhisattva's wisdom. Third, expounding the exquisite non-self: satisfying one's feelings is called 'praiseworthy'; according with noumenon is 'exquisite'. Fourth, expounding the unsurpassed non-self, hence called 'progressively superior'. Because of distinctions in phrasing, it is called 'boundless designations of dharmas'.