肇論新疏 2.133

2.133

初二句躡前相因，顯真心真境寂然無相。後物莫之有下，躡前無相，以明真心真境互非緣、互非起。以第一義諦空慧雙融本非心境，要人悟入一體義分。空，即寂也、境也。慧，即照也、心也。《涅槃》云：「第一義空名為智慧。故法爾寂照湛然心境互現，性出自古實非緣生。」今亦云緣者，且例妄說義言緣也。次二句躡前相因，顯妄法相待心境昭然。後物莫之無下，躡前有相，以明妄心妄境互成緣、互成起也。

The first two phrases trace back to the preceding mutual dependence, revealing that the true mind and true object are serene and animitta. From "Because no thing exists" onward, it traces back to the preceding absence of marks to explain that the true mind and true object are mutually not conditions and mutually not arisen. Because the emptiness and discernment of the ultimate truth are mutually fused and are fundamentally not mind and object, yet for people to awaken and enter, the single substance is divided in meaning. Emptiness is serenity, the object; discernment is illumination, the mind. The Nirvāṇa Sūtra states: "Emptiness of the ultimate truth is called wisdom. Therefore, nature's serenity and illumination are placid, mind and object mutually appear, and their nature emerges from of old, truly not produced by conditions." Here it also speaks of conditions only by following the deluded pattern to speak figuratively of conditions. The next two phrases trace back to the preceding mutual dependence, revealing that deluded phenomena mutually depend and mind and object are distinctly evident. From "Because no thing is non-existent" onward, it traces back to the preceding presence of marks to explain that the deluded mind and deluded object mutually constitute conditions and mutually constitute arising.