仁王般若經疏 1.115

1.115

以般若波羅蜜空故不見緣不見諦者，上舉法以明智空，今舉智以明法空。不見緣者，心空也。不見諦者，境空也。又解：不見緣者十二緣也，不見諦者四諦也。乃至一切法空，總結釋空也。約法明空竟。內空下，次更舉空結上諸空。上別、此總，即顯成總別皆空。若能了悟諸法本來空，是名真護佛果也。若依《大論》明十八空，先總。

As for "Because prajñāpāramitā is empty, conditions are not seen and truths are not seen": above it raised dharmas to explain the emptiness of wisdom; now it raises wisdom to explain the emptiness of dharmas. "Conditions are not seen" is the emptiness of the mind. "Truths are not seen" is the emptiness of the object. Another interpretation: "conditions are not seen" refers to the twelve links of dependent origination; "truths are not seen" refers to the four noble truths. "Up to all dharmas being empty" comprehensively concludes the explanation of emptiness. Explaining emptiness in terms of dharmas is finished. From "internal emptiness" downward, it next raises emptiness further to conclude all the emptinesses above. Above was specific, here is general, directly revealing that both general and specific are completely empty. If one can comprehend that all dharmas are originally empty, this is called truly protecting the Buddha-fruit. If following the Great Treatise to explain the eighteen emptinesses, first is the general [explanation].