仁王經疏 2.443

2.443

釋曰：第二、逐難重釋。所以者何？一切法空，相顯可知；般若空相，有何差別？是故偏說般若空相。文別有二：初依諸位顯體空相、後依佛果顯用空相。此即初也。謂般若空，從於生死十二緣生位，乃至涅槃一切智位，無人相故無自相、無法相故無他相，即以人法二空而為體相。

Explanation: Second, reiterating the explanation in response to an objection. Why is this? The emptiness of all phenomena is evident in its marks and easily understood; what distinction is there in the marks of the emptiness of prajñā? Therefore, it specifically explains the marks of the emptiness of prajñā. The text has two distinct parts: first, revealing the mark of the emptiness of its essence according to the various stages; thereafter, revealing the mark of the emptiness of its function according to the buddha-fruit. This is the first. That is, regarding the emptiness of prajñā, from the stage of the twelvefold conditioned origination of saṃsāra up to the stage of all-knowledge in nirvāṇa, because there is no mark of a person, there is no self-mark; because there is no mark of phenomena, there is no other-mark; thus taking the twofold emptiness of persons and phenomena as its essence and mark.