首楞嚴義疏注經 3.160

3.160

破無知也。初五句定非色空，次一句審問何在。色空二事攝諸法盡，既非色空，今何所在？今於下二句推無所表也，若此法塵亦色空攝，以何表示知是法塵？不應下二句破空外無成也，色空之內既無表示，不成此塵處有空外，以空無外故。心非下二句結無處義，如上推檢，法塵不有，則心無所緣之境，從何以立處耶？

Refuting their being non-conscious. The first five lines determine that they are neither form nor space; the next line examines where they reside. The two items of form and space encompass all dharmas; since they are neither form nor space, where do they reside now? The two lines from 'now, among form' deduce that there is no indication: if this dust of dharmas were also included in form and space, by what indication would one know it is the dust of dharmas? The two lines from 'nor should there be' refute that nothing can be established outside space: since there is no indication within form and space, it is untenable that this dust resides outside of space, for space has no outside. The two lines from 'since it is not' conclude the sense of having no āyatana: as examined above, the dust of dharmas does not exist, so the mind has no objective realm to grasp; from what could the āyatana be established?