仁王經疏 1.332

1.332

釋曰：第二、明佛果空。文別有二：初智斷空、後三無為空。此即初也。薩婆若亦空者，即智德空。言滅果空，明斷德空。斷德有二：一方便淨涅槃、二性淨涅槃。此即方便也。言惑前已空故性淨涅槃，謂從本已來自性淨故。故《維摩》云「不斷煩惱受涅槃」即其事也。

Commentary: Second, clarifying the emptiness of the buddha fruit. The text has two parts: first, the emptiness of wisdom and eradication; second, the emptiness of the three unconditioned [dharmas]. This is the first. "Sarvajñā is also empty" is the emptiness of the virtue of wisdom. The statement "the fruit of cessation is empty" clarifies the emptiness of the virtue of eradication. The virtue of eradication has two aspects: 1. nirvāṇa of expedient purity; 2. nirvāṇa of natural purity. This refers to the expedient one. The phrase "because it was already empty prior to delusion" refers to the nirvāṇa of natural purity, meaning that from the very beginning its nature has been pure. Therefore the Vimalakīrti[-nirdeśa] states: "Experiencing nirvāṇa without extinguishing afflictions" refers to this matter.