金光明經文句 4.7

4.7

從「身空虛偽」下一行，是第三結上生法二空境也。身空不可長養，結上生空境。長養是十六之一。長養既空，十五亦空，即是結成生空境也。亦無正主者，結上法空境。《遺教》云「此五根者，心為其主。」此明託胎之始，心在諸根之初，名之為主。其實不能控制諸根，根大相違，心為受惱；身病時，心亦隨病。寧得是主邪？或時更互論主，如地具四微則鈍，為水所制。水但三微，為火所制。火但二微，為風所制。風有一微，為心所制。心無有微，故得為主。復為四大所惱，主義不成，故言無正主也。無有諍訟者，若計有四大則有相違。如四蛇相陵、四國相拒，可有諍訟。今觀四大空，不能得空便，故言無有諍訟也。此是結上法空之意也。

The single stanza from "The body is empty, illusory, and false" onward is the third [part], which concludes the preceding objective spheres of the two emptinesses of the sentient being and dharmas. That the empty body cannot be nurtured concludes the preceding objective sphere of the emptiness of the sentient being. "Nurtured" is one of the sixteen [views of self]. Since "nurtured" is empty, the other fifteen are also empty; this is concluding the objective sphere of the emptiness of the sentient being. That there is "also no true master" concludes the preceding objective sphere of the emptiness of dharmas. The *Legacy Teaching Sūtra* states: "For these five faculties, mind is their master." This clarifies that at the beginning of conception, the mind is prior to all faculties, so it is called the "master." In truth, it cannot control the faculties: when the faculties and elements are in conflict, the mind is afflicted; when the body is ill, the mind also falls ill accordingly. How could it be the master? Or, at times, they are mutually discussed as master: for instance, earth possessing four subtle atoms is dull, so it is controlled by water. Water possessing only three subtle atoms is controlled by fire. Fire possessing only two subtle atoms is controlled by wind. Wind possessing one subtle atom is controlled by mind. Mind has no subtle atom, so it can be the master. Yet it is again afflicted by the four great elements, so its status as master is not established; hence it is said to have "no true master." As for "there are no disputes or contentions": if one posits the four great elements, then there is mutual conflict. Like four snakes attacking one another, or four kingdoms repelling one another, there could be disputes and contentions. Now, contemplating that the four great elements are empty, they cannot gain an advantage over emptiness, hence it is said that "there are no disputes or contentions." This is the meaning concluding the emptiness of dharmas above.