注大乘入楞伽經 5.32

5.32

言能普觀自身與他身齊等，受想行識諸陰與色陰俱，有名無體、無自性相。觀色陰從四大種所造，展轉相因而生，四大中既無主宰，誰能合集以成色乎？色陰有質尚空，況受等四陰無色相故，豈非空耶！如是觀察，明見有無俱妄不實，五陰無體，身見即斷。凡貪愛者為有身見，捨身見故貪從何生？故《法華》云「諸苦所因，貪欲為本。」貪不生故，是名斷身見相。

This means that one can universally observe that one's own body and other bodies are equal; that the skandhas of feeling, perception, formations, and consciousness, together with the skandha of form, possess names but lack substantial reality and have no self-nature. Observing that the form skandha is created from the four great elements and arises through their mutual causal interaction—since there is no controller among the four great elements, who could aggregate them to constitute form? The form skandha, though material, is already empty; how much more so the other four skandhas such as feeling, which lack material form—how could they not be empty! Observing in this way, one clearly sees that both existence and non-existence are false and unreal, and that the five skandhas lack substantial reality, so that the view of an existing self is immediately severed. As a rule, whoever harbors greed does so because of the view of an existing self; having abandoned the view of an existing self, from where could greed arise? Hence the Lotus Sūtra says, “The cause of all sufferings has greedy desire as its root.” Because greed does not arise, this is called the mark of severing the view of an existing self.