仁王護國般若經疏 3.19

3.19

「薩婆若」下，二明佛果空。文三：今初，明智斷空。「薩婆若亦空」者，是智空。「滅果空」者，是斷空。「或前已空」者，是正因佛性空。佛性本自空，非推之使空，故言或前已空也。「佛得三無為」下，二明無為空。「智緣滅」者，觀心，佛正觀心，滅於煩惱，名智緣滅。「非智緣滅」者，謂正因佛性，性本自淨無煩惱垢，不勞觀行而滅惑也。「虛空」者，無色現處是也。「薩婆若」下，三結果空也云云。

From "sarvajña" onwards is the second, clarifying that the buddha fruit is empty. The text has three [parts]: now this is the first, clarifying that wisdom and severance are empty. "Sarvajña is also empty" is the emptiness of wisdom. "The emptiness of the fruit of extinction" is the emptiness of severance. "Or already empty before" is the emptiness of fundamental cause buddha-nature. Buddha-nature is fundamentally empty of itself, not made empty by deduction; hence it says "or already empty before". From "The Buddha attains the three unconditioned [dharmas]" onwards is the second, clarifying that the unconditioned is empty. "Extinction through deliberation" refers to the contemplation of mind; when the Buddha rightly contemplates the mind, extinguishing defilements, it is named extinction through deliberation. "Extinction not through deliberation" refers to the fundamental cause buddha-nature, whose nature is fundamentally pure of itself, without the defiling stains of afflictions, extinguishing delusions without toiling in contemplative practice. "Space" is that in which non-form appears. From "sarvajña" onwards is the third, concluding on the emptiness of the fruit, and so forth.