注大乘入楞伽經 5.32

5.32

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.