維摩經略疏 4.52

4.52

「法無至斷故」，即陰離陰求我叵得，我見即滅，方離一切見煩惱垢，是體法我空也。一、約理者，心及諸法即是法性，法性本來非我非無我，是真無我。法性尚無，何處有我？即是自性離我垢。二、實慧者，若法性無我有我垢者，良以不知真無我義；若能體知法性無我，一切屬見諸垢自離，故言離我垢也。三、方便慧及結成三脫，類前可知。

"Dharma is without [a soul, because it is freed from..." down to "severed"]": seeking a self within the aggregates or apart from the aggregates, it cannot be found; the view of self is extinguished, and only then is one freed from all afflictive defilements of views; this is embodying dharmas to realize the emptiness of self. First, in terms of principle: the mind and all dharmas are themselves the dharma-nature; the dharma-nature is fundamentally neither self nor non-self, which is true non-self. When even the dharma-nature does not exist, where could there be a self? This is inherent nature being free from the defilement of self. Second, [in terms of] real wisdom: if the dharma-nature is without self yet one possesses the defilement of self, it is precisely because one does not know the meaning of true non-self; if one can embody the knowledge that the dharma-nature is without self, all defilements belonging to views are naturally abandoned; hence it is said to be "free from the defilement of self." Third, expedient wisdom and the conclusion forming the three liberations can be known by analogy with the previous.