般若波羅蜜多心經幽贊 2.55

2.55

贊曰：此說空中無十八界。勝空者言，眼界、色界、眼識界、耳界、聲界、耳識界、鼻界、香界、鼻識界、舌界、味界、舌識界、身界、觸界、身識界、意界、法界、意識界名十八界，今舉無初、後，例中間十六界。世俗故說有，勝義故皆無，唯有假名，自性空故。如應者言，由根及境能持六識，彼復自持因果性義名之為界。前處次第，識界隨生，故十八界次第如是，能取於境是六內界相，眼等所取是六外界相，依根、緣境、似境了別是六識界相。此中意界即心、意、識。

The Commentary says: This explains that the eighteen elements (dhātu) are absent in emptiness. The adherents of Paramārtha-śūnya say: The eye element, form element, eye-consciousness element; ear element, sound element, ear-consciousness element; nose element, smell element, nose-consciousness element; tongue element, taste element, tongue-consciousness element; body element, touch element, body-consciousness element; mind element, dharma element, and mental-consciousness element are called the eighteen elements. Now, by stating the absence of the first and the last, it illustrates the absence of the intermediate sixteen elements. They are said to exist according to the conventional, but are entirely absent according to the ultimate, having only nominal designations because their intrinsic nature is empty. The adherents of the Appropriate School say: Because the sense-faculties and objects can uphold the six consciousnesses, and they in turn uphold their own nature of causes and effects, they are called 'elements' (dhātu). Following the sequence of the bases above, the consciousness elements arise accordingly; thus the sequence of the eighteen elements is like this. That which grasps objects is the mark of the six internal elements; what is grasped by the eye and so on is the mark of the six external elements; that which, relying on sense-faculties and conditioned by objects, cognises resembling objects is the mark of the six consciousness elements. Here, the mind element refers to mind, intellect, and consciousness.