仁王般若經疏 1.139

1.139

金剛菩薩得理盡三昧者，十地菩薩照窮因盡，故云理盡也。惑果生滅空者，微習故云惑，惑者一切煩惱。果者，是三界與界外一切果也。生滅空者，是無礙道空。故《瓔珞經》云「等覺菩薩與妙覺佛生滅為異」，此明法身帶於生滅也。有果空者，苦諦無相名有果空，集諦無生名因空。自上來明染法空竟。薩婆若亦空，明淨法空。薩婆若空，明智德空。滅果空者，明斷德空。德行雖眾，不出此二也。又薩婆若亦空者，明菩提空；滅果空者，明涅槃空。

As for "the vajra-like bodhisattva attains the samādhi of exhausting principles": the tenth-bhūmi bodhisattva illuminates to the limit and exhausts causes; hence it is called "exhausting principles". As for "the arising and ceasing of the fruit of delusion is empty": because of subtle residual habituations it is called "delusion"; "delusion" refers to all afflictions. "Fruit" refers to all fruits within the three realms and beyond the realms. "Arising and ceasing are empty" refers to the emptiness of the unobstructed path. Therefore the *Yingluo jing* states: "Equal-enlightenment bodhisattvas and wondrously enlightened buddhas differ by arising and ceasing." This explains that the dharmakāya still carries arising and ceasing. As for "the fruit of existence is empty": the signlessness of the truth of suffering is called the emptiness of the fruit of existence; the non-arising of the truth of origination is called the emptiness of causes. From above down to here, the emptiness of defiled dharmas has been explained. "Sarvajñā is also empty" explains the emptiness of pure dharmas. The emptiness of sarvajñā explains the emptiness of the virtue of wisdom. As for "the fruit of cessation is empty": this explains the emptiness of the virtue of abandonment. Although virtuous practices are manifold, they do not go beyond these two. Furthermore, "sarvajñā is also empty" explains the emptiness of bodhi; "the fruit of cessation is empty" explains the emptiness of nirvāṇa.