注維摩詰經 5.158

5.158

[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?