仁王般若經疏 1.115

1.115

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].