金光明最勝王經疏 4.346

4.346

贊曰：下別明空。初三頌半明內空、次一頌半就能所緣以明外空、後六頌明內外空。就內空中，初兩頌就所依根以明內空、次「識如幻」下一頌半就能依識以明內空。此即初也。此六根體及所緣境，釋其根名，廣如《法苑．補闕．蘊處界義林》廣明。《十八空論》云「凡夫二乘，諸內六入能受六塵果報，故名受者。為破此執，唯有六根無能受法，名受者空。」此意根境識三和合能受，非根獨能。破外道執受者我故，破二乘執能受法我，又破離識但說為空。隨事起者，隨能造大并能依識等事起，照自境生妄識分別。

The Commentary says: Below, emptiness is explained in detail. First, three and a half verses explain internal emptiness; next, one and a half verses explain external emptiness with reference to what is cognized and what cognizes; finally, six verses explain internal-and-external emptiness. Within internal emptiness, the first two verses explain internal emptiness with reference to the supporting faculties; next, from 'consciousness is like an illusion' onward, one and a half verses explain internal emptiness with reference to the supported consciousnesses. This is the first. Regarding the essence of these six faculties and their cognized objects, and the explanation of their faculty names, they are explained extensively as in the 'Grove on the Meaning of Skandhas, Āyatanas, and Dhātus' in the Supplements to the Fayuan zhulin. The Treatise on the Eighteen Kinds of Emptiness says: 'Ordinary beings and the two vehicles hold that the internal six entrances can experience the retribution of the six sense objects, and thus call them the experiencer. To refute this grasping, [it is shown that] there are only the six faculties and no entity capable of experiencing; this is called the emptiness of the experiencer.' The meaning here is that the harmony of faculty, object, and consciousness is capable of experiencing; it is not that the faculty can do so alone. It refutes non-Buddhists who grasp at an experiencing self, it refutes the two vehicles who grasp at a phenomenal self capable of experiencing, and it also refutes the view that speaks of emptiness as separate from consciousness. 'Arising in accordance with events' means arising in accordance with events such as the great elements that produce them and the supported consciousnesses, illuminating their own objects and producing erroneous conscious discrimination.