金光明最勝王經疏 4.344

4.344

贊曰：下三十頌別明空。分之為六：初十二頌明初三空，為除有情我法二執；第二有半頌明畢竟空；三「一切諸法」下有四頌半明無際空；四「我斷一切」下一頌明無散空；五「我開甘露」下一頌明自性空；六自餘文明一切法空。問：準《十八空論》等，空有十八，何故但明八耶？答：準彼《十八空論》，初六明空自體、次十明空之用、第十七空屬體、第十八空屬用。體中，內空為破能受我，外空為破所受法，內外空通破二，故別明之。大空是器世間，非有情故。空空即能觀如無漏智與如合，名空空。真實空即真如理能所證法，凡夫未得。又此大空、真實空，法空攝；空空，即人空攝，故不別說。十用之中，有為無為明其因果，但在自利，故不明之。若畢竟空，為常益有情。無際空，成前常益。無散空，為常益故不住涅槃。自性空，開悟有情令得涅槃。相空，為成諸相好，劣故不明。一切法空，令成力無畏等。有法空、無法空，通出十四空體，除增減執。此畢竟等五，於利他勝。餘非勝要，故略不說。廣此諸空，如《法苑》中〈空義林〉說。又解：初三頌科解如前、次十七頌正為說空、後「我斷一切煩惱」下明說空所因。且依第一。且依第一別解中，初文分二：初一頌總標初三空、後十一頌別明三空。此初。此身如空聚，標內外空，即造根四大及細意識為六識依，及為五色根依，名內空。亦為外境，故名外空，即扶根塵名之為外，非離身外。六賊依止不相知，標內空。六塵諸賊等，標外空。下各廣釋。此所依身猶聚沫等，云如空聚。又有漏虛偽無功德故，名為空聚。然六根境皆能為緣損壞善品，故竝名賊，故云六塵諸賊別依根。

The Commentary says: The thirty verses below specifically explain emptiness. They are divided into six: first, twelve verses explain the first three emptinesses in order to eliminate sentient beings' twofold grasping at self and phenomena; second, half a verse explains ultimate emptiness; third, from 'all phenomena' onward, four and a half verses explain limitless emptiness; fourth, from 'I have severed all' onward, one verse explains non-dispersal emptiness; fifth, from 'I open the nectar' onward, one verse explains own-nature emptiness; sixth, the remaining text explains the emptiness of all phenomena. Question: According to the Treatise on the Eighteen Kinds of Emptiness and other works, there are eighteen kinds of emptiness; why are only eight explained here? Answer: According to that Treatise on the Eighteen Kinds of Emptiness, the first six explain the essential nature of emptiness, the next ten explain the function of emptiness, the seventeenth belongs to the nature, and the eighteenth belongs to the function. Within the nature, internal emptiness refutes the experiencing self, external emptiness refutes the experienced phenomena, and internal-and-external emptiness refutes both together; hence they are explained separately. The great emptiness is the container world and not sentient beings. The emptiness of emptiness is when the undefiled wisdom capable of contemplating suchness unites with suchness, which is called the emptiness of emptiness. True emptiness is the principle of suchness, the phenomena capable of and subject to realization, which ordinary beings have not attained. Furthermore, this great emptiness and true emptiness are subsumed under the emptiness of phenomena; the emptiness of emptiness is subsumed under the emptiness of persons; therefore they are not stated separately. Among the ten functions, conditioned and unconditioned emptiness clarify their causes and effects, which concern only svārtha; therefore they are not explained. Ultimate emptiness is for constantly benefiting sentient beings. Limitless emptiness accomplishes the preceding constant benefit. Non-dispersal emptiness is for not abiding in nirvāṇa for the sake of constantly benefiting them. Own-nature emptiness awakens sentient beings to cause them to attain nirvāṇa. The emptiness of characteristics is for accomplishing the major and minor marks, and being inferior, is not explained. The emptiness of all phenomena causes the accomplishment of the powers, fearlessnesses, and so forth. The emptiness of existent phenomena and the emptiness of non-existent phenomena comprehensively bring out the essence of the fourteen emptinesses and eliminate the grasping at increase and decrease. These five, beginning with ultimate emptiness, are superior in parārtha. The others are not superior or essential; hence they are omitted. For a detailed discussion of these emptinesses, see the 'Grove on the Meaning of Emptiness' in the Fayuan zhulin. Another explanation: the first three verses are analyzed as before; the next seventeen verses expound emptiness directly; from 'I have severed all afflictions' below, the causes for expounding emptiness are explained. For now we follow the first explanation. According to the specific explanation under the first interpretation, the opening text is divided into two: first, one verse generally indicates the first three emptinesses; then, eleven verses specifically explain the three emptinesses. This is the first. 'This body is like an empty village' indicates internal-and-external emptiness: the catvāri mahābhūtāni that produce the faculties and the subtle mental consciousness serve as the basis for the six consciousnesses and as the basis for the five material faculties, which is called internal emptiness. They also serve as external objects, and hence are called external emptiness; that is, the matter supporting the faculties is called external, not that it is separate and outside the body. 'The six thieves reside in it without knowing one another' indicates internal emptiness. 'The thieves of the six sense objects,' etc., indicates external emptiness. Each is explained in detail below. This body which is the basis is like a mass of foam, etc.; hence it is said to be like an empty village. Furthermore, being contaminated, deceptive, and devoid of merit, it is called an empty village. However, the six faculties and objects can all serve as conditions to harm good qualities, so they are all termed 'thieves'; thus it says 'the thieves of the six sense objects individually depend on the sense faculties.'