金光明最勝王經疏 3.59

3.59

贊曰：釋也。分二：初境無二、後明智無二。此境無二，初總、後別。此總也。相即人我相，處即法我，由彼人我依法我起，故名相處。故《成唯識論》云「如要迷杌等方謂人等，故人我體無，但妄想見，如目有翳，見毛輪相。」故諸經論名相無性。由法如如遠離二無，云二皆無。故《成唯識論》云「圓成實於彼，常遠離前性。」

The commentary says: This is the explanation. It is divided into two parts: first, clarifying that the objective sphere is without duality; second, clarifying that wisdom is without duality. The objective sphere being without duality has first a general statement and then specific ones. This is the general statement. 'Characteristic' refers to the characteristic of a personal self; 'locus' refers to the self of phenomena. Because that personal self arises based on the self of phenomena, it is called the locus of the characteristic. Thus, the Vijñaptimātratāsiddhi says: 'One must be deluded about a post or the like before one deems it a person, etc.; therefore, the essence of a personal self is non-existent, seen only through false imagination, like an eye with cataracts seeing the appearance of hair-circles.' Therefore, the sūtras and treatises call this the naturelessness of characteristics. Because the tathatā of phenomena is free from the two non-existences, it says 'both are non-existent.' Thus, the Vijñaptimātratāsiddhi says: 'The consummate [nature] is in that [other-dependent nature], eternally free from the former nature.'