大乘百法明門論開宗義記 1.35

1.35

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.