金光明最勝王經疏 4.360

4.360

贊曰：上來明觀空體即人法空，此下明觀空作用有五空。此即畢竟空。文勢亦得結前無我，據別即令觀畢竟空。菩薩發心為常益物，故次令觀畢竟空也。故彼論云「菩薩修空為欲畢竟利益眾生，盡生死際誓不斷絕」等。然彼論文以所觀生無，令觀能願之心畢竟空。不爾執著，不成大悲。眾生攬法以成，法既體空，眾生寧有？故觀生空。

The Commentary says: Above, it was explained that contemplating the essence of emptiness is the emptiness of persons and phenomena; below, it is explained that contemplating the functioning of emptiness entails five emptinesses. This is utter emptiness (atyantaśūnyatā). The context also serves to conclude the preceding [discussion of] non-self, yet specifically it causes one to contemplate utter emptiness. Bodhisattvas give rise to the mind [directed toward awakening] in order to constantly benefit beings; therefore, next they are made to contemplate utter emptiness. Thus that treatise (*Madhyāntavibhāga-bhāṣya*) states: "Bodhisattvas cultivate emptiness in order to utterly benefit sentient beings, vowing never to cease throughout the limit of saṃsāra," and so forth. However, because the sentient beings who are the object of contemplation do not exist, that treatise makes one contemplate the wishing mind itself as utterly empty. Otherwise, if there were grasping, great compassion would not be accomplished. Sentient beings are formed through the gathering of phenomena; since phenomena are inherently empty, how could sentient beings exist? Thus one contemplates the emptiness of sentient beings.