楞伽阿跋多羅寶經註解 1.649

1.649

言善觀人法無我相者，謂用二空妙觀破生法二執也。在他經則曰生法二空，此云人無我、法無我，無即空也。人乃眾生假名，法乃五陰實法，凡夫於此假實我見偏重，故以無我破之。若達無我，則一切離著，顯出本性妙人妙法矣。人無我中，言離我我所者，我即假名，我所即實法也。蓋假不自假，依實法而有假名，若推假必兼其實，故曰陰界入聚。無知即煩惱，謂實法從煩惱業愛所生。眼色等者，謂眼等諸識取於色等諸塵。器身藏者，器即依報，謂世間如器；身即正報，藏即藏識。《入楞伽》云：「又自心所見身器世間，皆是藏心之所顯現，此等諸法求其妄執皆不可得，是為人無我也。」

To speak of 'skillfully contemplating the characteristics of the selflessness of persons and dharmas' means using the wondrous contemplation of the two kinds of emptiness to destroy the two attachments to sentient beings and dharmas. In other sutras they are called the two kinds of emptiness of sentient beings and dharmas; here they are called the selflessness of persons and selflessness of dharmas, for selflessness is just emptiness. 'Person' is the provisional name for sentient beings, while 'dharmas' are the real dharmas of the five aggregates; ordinary people emphasize the view of self regarding this provisional and real, and thus it is broken with selflessness. If one penetrates selflessness, then all attachment is abandoned, and the wondrous person and wondrous dharma of original nature are revealed. Regarding the selflessness of persons, 'being free from self and what belongs to self': 'self' is the provisional name, and 'what belongs to self' is the real dharma. For the provisional is not provisional on its own; it depends on real dharmas to have a provisional name. If one examines the provisional, one must encompass the real; hence it says 'the collection of aggregates, elements, and sense bases.' 'Ignorance' is defilement, meaning that real dharmas are born from the karma and craving of defilements. 'Eye and forms, etc.' means that the eye and other consciousnesses grasp forms and other dusts. 'The store of body and receptacle-world': 'receptacle' is the dependent retribution, meaning that the world is like a vessel; 'body' is the direct retribution; 'store' is the storehouse consciousness. The Ru Lengqie says: 'Furthermore, the body and receptacle-world seen by one's own mind are all appearances of the storehouse mind; if one seeks their false grasping among these dharmas, none can be found: this is the selflessness of persons.'