大乘百法明門論開宗義記 1.35

1.35

論。言無我者略有二種　開曰。上來已釋一切法意。次下第二顯其無我。於中有二。初總標舉數。後依數辨列。此初也。若小乘宗明一無我。以一切法皆執為實。補特伽羅我是無故。今大乘宗顯二無我。以一切法皆從緣起。離此無別能作者故。既離諸法無別我相。補特伽羅我相無也。說一切法皆無自性。念念無常非自在故。即一切法亦非實我故。即說為法無我也。然斷若經說四無我。謂無我人眾生受者。能斷金剛說八無我。謂有情命者士夫補特伽羅意生儒童作者受者。大般若經說十三種。於前八上更加無我生者養者智者見者。此等皆依前無我說。彼經所說無法相等乃至菩提皆不可得。則是此中法無我義。諸教同異皆不相違。

The treatise says: "Selflessness, briefly, is of two kinds." The Elucidation says: The above has already explained the meaning of all dharmas; next below is the second part, revealing their selflessness. Within this there are two parts: first, a general introduction giving the number; second, a detailed list according to that number. This is the first. The Hīnayāna school explains one selflessness, because it grasps all dharmas as real, whereas the self of the pudgala is non-existent. Now, the Mahāyāna school reveals two selflessnesses: because all dharmas arise from conditions, and apart from these there is no distinct agent; since apart from dharmas there is no distinct mark of a self, the mark of the self of the pudgala is non-existent. It is said that all dharmas are devoid of intrinsic nature, being impermanent from moment to moment and not autonomous; that is, all dharmas are also not a real self, and this is therefore called the selflessness of dharmas. However, the Diamond-Cutting Sūtra states four kinds of selflessness: namely, no self, person, sentient being, or soul (jīva). The Vajracchedikā states eight kinds of selflessness: namely, sentient being, life-principle, person, pudgala, mind-born, youth, agent, and experiencer. The Large Prajñāpāramitā Sūtra states thirteen kinds, adding to the previous eight: born, nurturer, knower, and seer. All of these are spoken based on the former selflessness [of persons]. What that sūtra describes as "no mark of dharma" up to "even bodhi is unobtainable" is the meaning of the selflessness of dharmas here. The agreements and differences among the various teachings are not in conflict.