仁王般若經疏 2.82

2.82

第四段明凡聖空。無三寶無聖人名聖空，無六道名凡空。第五段明智空，文云波若無知，波若名智慧，今言無知者，絕於知相，故言無知，不可定智慧。審波若下諸句例然。無知無見，忘於見知也。緣觀並寂，故云不行。不緣不受波若名，故云不因不受。內證真如，故云不得一切照相。諸法無所有，故云斯行道相如虛空故，亦云無分別故同虛空。第四結。法相如是盡皆空者，何可有心得無心得也。又云以離有相故不可有心得，以離無相故不可無心得。

The fourth section explains the emptiness of ordinary beings and nobles. Having no Three Jewels and no noble persons is called the emptiness of nobles; having no six destinies is called the emptiness of ordinary beings. The fifth section explains the emptiness of wisdom. The text states, "prajñā is devoid of knowing." "Prajñā" is called wisdom. Now saying "devoid of knowing" means that it transcends the marks of knowing, hence it says "devoid of knowing"; one cannot fix it as wisdom. The remaining clauses from "investigating prajñā" onward are likewise. "Devoid of knowing and devoid of seeing" means forgetting seeing and knowing. Objective support and contemplation are both tranquil, hence it says "does not practice." It does not take as an object or receive the name of prajñā, hence it says "not a cause and does not receive." Internally realizing tathatā, it says "does not apprehend any illuminated marks." All phenomena are nonexistent, hence it says "because these marks of practicing the path are like space"; it also means that because they are non-conceptual, they are identical to space. Fourth, the conclusion. When the marks of phenomena are completely empty like this, how could one attain it with mind or attain it without mind? Furthermore, because it is free from the mark of existence, it cannot be attained with mind; because it is free from the mark of nonexistence, it cannot be attained without mind.