注維摩詰經 5.158

5.158

肇曰：釋無我義也。四大和合假名為身耳。四大既無主，身我何由生？譬一沙無油，聚沙亦無也。主、我，一物異名耳。生曰：夫計我者，或即以身為我、或謂身中有我也。今推身為理，唯以四大合成，無復別法。四大無主，身亦無我。四大四矣，我則一矣，苟云處中為主之矣，然其無主，則我無中矣。身為一也，我亦一也，苟云即是身是之也，然無我則我不即也。我果是無，何所病哉？

[Seng]zhao says: This explains the meaning of non-self. The harmony of the four great elements is merely provisionally named a body. Since the four great elements have no master, whence could a self of the body arise? Just as a single grain of sand contains no oil, an accumulation of sand also has none. 'Master' and 'self' are different names for one thing. [Dao]sheng says: Those who reckon a self either take the body itself to be the self, or say there is a self within the body. Now investigating the principle of the body, it is only formed by the combination of the four great elements, with no other separate dharma. The four great elements have no master, and the body also has no self. The four great elements are four, while the self is one; if one claims it resides within acting as their master, yet they have no master, then the self has no interior. The body is one, and the self is also one; if one claims the body itself is it, yet there is no self, then the self is not identical with it. If the self is indeed non-existent, what is there to be ill?