仁王護國般若波羅蜜多經疏 2.580

2.580

解曰：明本末空，此有兩釋。有說：無始十二緣生，從無明行乃至最後一切智位，無人相故名無自相，無法相故名無他相。又無我我所，彼二空故，無自他矣。有說：無始根本無明順自違他故眠生死，覺迷反本違自順他成一切智。迷悟自他依對待立，照解絕待，彼皆無故。從此第二境性相空。

Exposition: This clarifies the emptiness of root and branches; here there are two explanations. One says: across the twelve links of dependent origination from beginningless time, from avidyā and saṃskāra up to the final stage of all-knowledge, because there is no characteristic of a person it is called 'no self-characteristic', and because there is no characteristic of phenomena it is called 'no other-characteristic'. Furthermore, there is no self or belonging to a self; because those two are empty, there is neither self nor other. Another says: beginningless fundamental avidyā accords with the self and opposes the other, hence one slumbers in saṃsāra; awakening from delusion and returning to the root opposes the self and accords with the other, bringing about all-knowledge. Delusion and awakening, self and other, are established in mutual dependence; illumination and understanding transcend relativity, and because those are all absent [they are empty]. From here, the second part is the emptiness of nature and characteristics of the objective realm.