維摩經玄疏 2.60

2.60

答曰：身、邊二見，皆是污穢、無記五陰。觀此五陰，即陰、離陰，並不見我相，唯有陰法。如觀五指，不見拳相。此從十六知見假，以入「生空」也。毘曇有門，用此人空，發真無漏，見第一義，斷三結盡，證須陀洹。成論空門，觀此邊見，但是行陰，行陰悉是三假，假既不實，因此入空，破諸見結，成須陀洹。即是折實法假入空正意，是為聲聞經說「法空」之相也。

Answer: Both the view of a self-body and extreme views are defiled and indeterminate five aggregates. Contemplating these five aggregates, whether as identical to the aggregates or apart from the aggregates, one perceives no characteristic of a self at all; there are only the phenomena of the aggregates. This is like looking at five fingers and seeing no characteristic of a fist. This is entering the 'emptiness of persons' from the provisionality of the sixteen kinds of views and notions. The Abhidharma's door of existence uses this emptiness of persons to awaken to the real and uncontaminated, perceive paramārtha, completely sever the three fetters, and realize the srotāpanna fruit. The Chengshilun's door of emptiness contemplates these extreme views as being merely the aggregate of formations; the aggregate of formations is entirely the three provisionalities, and since the provisional is unreal, one enters emptiness through this, breaks the fetters of various views, and becomes a srotāpanna. This is precisely the primary intent of entering emptiness by analytically reducing the provisionality of real dharmas; such is the characteristic of the 'emptiness of phenomena' taught in the śrāvaka sūtras.