維摩經略疏垂裕記 5.110

5.110

二、明體法法空破析法法空，八：初、明法常寂然。「次八番明體法入法空」者，荊溪云：前明衍門人即是法，不應別說。但於前來生空之上以示法空，故體法言通人法也。故於所空人法還別，約所空說故重言之。故所空人中，但對眾生壽命，即彼能空體常寂滅，諸相常滅即名法空。若不說者，何以得知。下去皆然，讀者體之，行者察之，消者了之，教意前後相望皆爾，數數融會無令迷旨。

Second, explains the emptiness of phenomena through intrinsic phenomena breaking the emptiness of phenomena through analytical phenomena, in eight parts: first, explains that phenomena are constantly quiescent. Regarding "Next, eight rounds explain entering the emptiness of phenomena through intrinsic phenomena," Jingxi says: "Earlier, in explaining that in the Mahāyāna person is phenomena, they should not be spoken of separately. It is merely that atop the preceding emptiness of beings, he demonstrates the emptiness of phenomena; therefore the term 'intrinsic phenomena' applies to both person and phenomena. Thus, in terms of what is emptied, person and phenomena are still distinct; because he speaks in terms of what is emptied, he states it again. Therefore, within the person that is emptied, merely opposing sentient beings and life-span, the very essence capable of emptying is constantly quiescent and extinguished; that all marks are constantly extinguished is called the emptiness of phenomena. If this were not stated, how could one know it? All below are like this. Readers should embody it, practitioners should examine it, and resolvers should comprehend it; the import of the teachings looking forward and backward is always like this. Frequently integrate them so as not to lose the purport."