金剛般若經贊述 2.171

2.171

述曰，世親云，上來說如來有五眼，明有能見；自下明知眾生種種差別，亦顯有所見，謂雖無遍計所執實眾生，而可度可見，非無因緣假眾生而可見也。雖無作用緣，而有功能緣可得故，謂於因果之上不見彼所執實人、法，不得故，名眾生及國土空。非佛無眼而不見，亦非實無眾生可見，有彼因緣顛倒虛妄假法故。

The commentary states: Vasubandhu says that the preceding explanation that the Tathāgata possesses the five eyes elucidated that there is that which can see; from here below it elucidates the knowledge of the various distinctions among sentient beings, also showing that there is that which is seen. That is, although there are no real sentient beings of imagined nature (parikalpita), they can nonetheless be saved and seen; it is not that there are no provisional sentient beings of dependent origination that can be seen. Although there are no causal conditions of active agency (kāritra), causal conditions of functional capacity (sāmarthya) are obtainable. That is, upon cause and effect one does not see the real persons and phenomena grasped by them, because they are unobtainable; this is called the emptiness of sentient beings and realms. It is not that the Buddha lacks eyes and thus does not see, nor is it that there are really no sentient beings to be seen, because there are those inverted, deceptive, and provisional phenomena of dependent origination.