大方廣圓覺修多羅了義經略疏 1.703

1.703

謂因前尋伺，見如實之理，定知四大非我。但約和合假名為身，亦無實體。《智論》十四「問云：若自身無我而計我者，他身無我亦應計我。答：亦有人於他物中計我，如外道坐禪入地觀時，見地即是我，水、火、風、空、識亦如是。」又如有人遠行，獨宿空舍，夜見一鬼擎一死屍來，復有一鬼來爭等。又秖緣計我而為自身，即以餘身為他，故生難也。

This means that due to the preceding investigative contemplation, one perceives the principle that accords with reality and definitely knows that the four great elements are not the self. It is only with respect to their combination that it is provisionally named 'body', and it also has no real substance. The Mahāprajñāpāramitopadeśa, fascicle fourteen, states: 'Question: If one's own body has no self yet one conceptualizes a self, then since other bodies have no self, one should also conceptualize a self in them. Answer: There are also people who conceptualize a self in other objects. For instance, when non-Buddhists practice dhyāna and enter the earth contemplation, they see that earth is the self; water, fire, wind, space, and consciousness are also like this.' Furthermore, it is like someone traveling far who lodged alone in an empty house at night, and saw a ghost carrying a corpse arrive, and another ghost came to fight over it, and so forth. Furthermore, it is solely because of conceptualizing a self that one considers it one's own body, and thus regards other bodies as other; hence the difficulty arose.