金光明最勝王經疏 4.350

4.350

贊曰：明外空也。舉能緣識明境是空。遍行六根者，或一意識義。又約一意處現起之識，云遍行六根。識遍緣境，如鳥無礙。既藉根處方變緣境，根識是空外境非有。對小乘人亦破離識，令除法執；對外道人，破其我所亦破我執，故說為空。故彼論云「若諸眾生有所受用，但是六塵，內無人故，無能受者。外無法故，無所受者。人法俱空，唯識無境，是名外空。」問：何故根境識三相對而明？答：以識依受者，受者無故識亦無。根藉識取境，識無根不有。境因心變，境離心無。皆約執明，故根境識相對而明。故論云「六入無識即無有人，識無根塵則無有法。兩義相須，故知皆空。」

The Commentary says: This explains external emptiness. It cites the cognizing consciousness to explain that objects are empty. 'Moving everywhere through the six faculties' either refers to the single mental consciousness, or, speaking in terms of the consciousness arising at the single locus of the mind, it is said to move everywhere through the six faculties. Consciousness universally conditions objects, like a bird without obstruction. Since it depends on the locus of the faculties before it transforms and conditions objects, faculty and consciousness are empty and external objects do not exist. For those of the Hīnayāna, it also refutes [objects as existing] apart from consciousness so as to remove grasping at phenomena; for non-Buddhists, it refutes what belongs to the self and also refutes grasping at a self; hence they are said to be empty. Thus that treatise says: 'Whatever sentient beings enjoy is merely the six sense objects; because there is internally no person, there is no one capable of experiencing. Because externally there are no phenomena, there is nothing to be experienced. Both person and phenomena are empty; there is vijñaptimātra and no external objects; this is called external emptiness.' Question: Why are the three—faculty, object, and consciousness—explained in contrast to one another? Answer: Because consciousness relies on the experiencer, and since the experiencer does not exist, consciousness also does not exist. The faculty depends on consciousness to grasp objects; without consciousness, the faculty does not exist. Objects are transformed due to mind; apart from mind, objects do not exist. All are clarified in terms of grasping; therefore, faculty, object, and consciousness are explained in mutual contrast. Thus the treatise says: 'Without consciousness, the six entrances have no person; without faculties and objects, consciousness has no phenomena. The two meanings rely on each other; hence we know that all are empty.'