說無垢稱經疏 3.72

3.72

贊曰：下第四觀不自在。合有九句，初六句，正顯空故無我；後三句，復顯無我故空。此初也。主者總名，次四是別名，後一句總顯無我。主謂主宰，我之總名故。地無常定主，故以為喻。我是自在，緣三世故，有情者在過去世至于今故。命者，現壽可存活故。補特伽羅，此云數取趣，數數流轉取五趣故，從今現在取未來故。此凡夫外道計執三世總別之我，今舉四大虛空為喻，明體皆無。總身以四大為家，假合所成，由來不實，故無我也。我必常一，非假他故，蘊界處法非常一故。舊經五句，無此數取趣，仍非次第。此四別我，與金剛般若天親論同。

Commentary: Below is the fourth contemplation, on lacking autonomy. In total there are nine phrases. The first six phrases directly reveal that because it is empty, there is no self; the last three phrases further reveal that because there is no self, it is empty. This is the first part. "Master" is a general name, the next four are specific names, and the final phrase generally reveals selflessness. "Master" means sovereign ruler, which is the general name for a self. The earth has no permanent, fixed master; hence it is used as an analogy. "Self" (ātman) is autonomous, because it links across the three times. "Sentient being" (sattva) is because it exists from past lifetimes up to the present. "Living being" (jīva) is because present life can be sustained. Pudgala is translated here as "frequent pursuer of destinies," because it repeatedly transmigrates and takes up the five destinies, taking the future from the present. These are the general and specific selves clinging to the three times by ordinary persons and non-Buddhists. Now, citing the four primary elements and space as analogies, it clarifies that their substantial entities are completely nonexistent. The general body takes the four primary elements as its house; it is formed from a provisional combination and has never been real, and therefore there is no self. A self must be permanent and unitary, not reliant on others; the dharmas of the aggregates, realms, and bases are not permanent and unitary. In the old sūtra there are five phrases, lacking this "pudgala," and the order is still not consecutive. These four specific forms of self are the same as in Vasubandhu's Commentary on the Diamond Prajñāpāramitā.