法華義疏 10.20

10.20

次就生、法二空釋者，從初不行至觀實相謂法空，不行不分別謂生空觀，出《正法華》。下偈中亦有此意，初不行一切法即法空，亦不分別男女謂眾生空，先明法空後辨生空者，一是說門次第，二惑者謂有人能作法空觀，故復除其觀主，《智度論》亦有此文。

Next, explaining it in terms of the two kinds of emptiness—of sentient beings and of dharmas: from the initial not practicing up to contemplating the real mark refers to the emptiness of dharmas; not practicing and not discriminating refers to the contemplation of the emptiness of sentient beings, as found in the Zheng fahua jing. This meaning is also present in the verses below: initially not practicing all dharmas is the emptiness of dharmas; also not discriminating men and women refers to the emptiness of sentient beings. Explaining the emptiness of dharmas first and distinguishing the emptiness of sentient beings later is, first, the sequence of the teaching; second, because confused persons think that there is someone who can perform the contemplation of the emptiness of dharmas, the agent of contemplation is therefore eliminated as well. This passage is also found in the Dazhidulun.