大方廣佛華嚴經隨疏演義鈔 6.27

6.27

疏「又阿含中云」下，第二引小乘經。然經文相續云「無是老死，無誰老死」，此即明十二因緣人法空義。是老死者，指老死法體。誰者，即人也，故無是老死。即老死法空，無誰老死，即我人空也。然諸經論多明小乘但有人空未明法空者，有二義故：一從少分說，小乘多分但明人空。二從顯了不顯了說，雖說法空，未全顯了，故言不說法空耳。若從不顯了說及少分說，則亦明法空。今從此義。

Regarding the commentary's "Furthermore, the Āgamas say..." onward, this is the second: citing a Hīnayāna sūtra. In the continuous text, the sūtra says: "There is no this old age and death, and there is no one whose old age and death it is." This clearly explains the meaning of the emptiness of both person and phenomena in the twelve links of dependent origination. "This old age and death" points to the phenomenal entity of old age and death. "One whose" refers to the person. Thus, "there is no this old age and death" means that the phenomenon of old age and death is empty; "there is no one whose old age and death it is" means that the self or person is empty. However, the reason why many sūtras and treatises explain that the Hīnayāna explains only the emptiness of the person and does not explain the emptiness of phenomena is due to two reasons: first, speaking in terms of a minority portion, the Hīnayāna mostly explains only personal emptiness; second, speaking in terms of explicit versus inexplicit, although it expounds phenomenal emptiness, it is not fully explicit, and hence it is said not to teach phenomenal emptiness. If speaking in terms of the inexplicit and minority portions, it also explains phenomenal emptiness. The present argument relies on this meaning.