金光明最勝王經疏 4.352

4.352

贊曰：下明第三內外空。即造根及扶塵之四大是根境依，復總合觀，故云內外空。故彼論云「內外空者，謂身四大為內外法之所依止。內依者，謂內六根。外依者，謂外六塵。根及非根亦皆是空，名內外空。」《辨中邊》同。於中分三：初一頌總明無我、次三頌別明四大互乖無常有苦、後二頌明身無淨樂等故空。初也。無知者無作者，下一「者」字貫通無知。身如聚沫，故不堅固。四大合成，故託眾緣。皆從顛倒虛妄所生，總無我故。如機關木人，但由業風所轉。

The Commentary says: Next, the third, internal-and-external emptiness, is explained. That is, the catvāri mahābhūtāni that produce the faculties and support the dust are the bases of faculties and objects; contemplating them combined together is called internal-and-external emptiness. Thus that treatise says: 'Internal-and-external emptiness means that the body's catvāri mahābhūtāni are the bases upon which internal and external phenomena rely. The internal bases are the internal six faculties. The external bases are the external six sense objects. Both faculties and non-faculties are also empty; this is called internal-and-external emptiness.' The Madhyāntavibhāga agrees. Within this there are three parts: first, one verse generally explains non-self; next, three verses specifically explain that the catvāri mahābhūtāni are mutually conflicting, impermanent, and painful; finally, two verses explain that the body lacks purity, bliss, and so forth, and is therefore empty. This is the first. 'Has no sentience and no agent': the single character 'one' (agent) syntactically carries through to 'sentience' (i.e., has no sentient one and no acting one). The body is like a mass of foam, so it is not solid. It is formed by the combination of the catvāri mahābhūtāni, so it relies on numerous conditions. All arise from inverted delusion and falsity, because overall there is no self. It is like a mechanical wooden figure, merely moved by the wind of karma.