釋禪波羅蜜次第法門 9.70

9.70

三、無我想者，行者當深思惟：若有為法悉是苦者，苦即是無我。所以者何？五受陰中悉皆是苦。若是苦者，即不自在；若不自在，是則無我。何以故？若有我自在者，則不應為苦所逼，知苦即是無我。復次，五陰、十二入、十八界中，諸法從緣生，則無自性故。若即陰離陰，更求我等十六知見，皆不可得。既不得我，則捨一切諸見執著，心無所取，便得解脫，是名無我想。是無常、苦、無我三想，觀行深細，在下釋苦諦中更當廣說。

Third, the notion of non-self: The practitioner should deeply contemplate: if conditioned phenomena are all suffering, then suffering is non-self. Why is that? Within the five grasping aggregates, all is suffering. If it is suffering, then it lacks self-mastery; if it lacks self-mastery, this is non-self. Why is that? If there were a self with self-mastery, it should not be oppressed by suffering; knowing suffering is precisely non-self. Furthermore, within the five aggregates, twelve sense bases, and eighteen realms, phenomena arise from conditions and thus lack self-nature. If one seeks the sixteen views of knower and seer—whether identical to the aggregates or apart from the aggregates—none can be found. Having found no self, one abandons all views and attachments, the mind grasps nothing, and one attains liberation. This is called the notion of non-self. These three notions—impermanence, suffering, and non-self—involve deep and subtle contemplative practice, and will be explained extensively below in the explanation of the truth of suffering.