肇論新疏 2.206

2.206

若妄知對於妄境，妄知亦心。今以般若照之，妄知性空即是真諦之境。如前云「五陰清淨」是也。一心一境二相歷然，如何但認空同，不觀心境各異？

If deluded knowing faces deluded objects, deluded knowing is also mind. Now illuminating it with prajñā, the fact that deluded knowing is empty in nature is itself the object of the ultimate truth. As said earlier, "the five skandhas are pure," this is it. The two marks of one mind and one object are clearly evident; how could one merely recognize that emptiness is the same without observing that mind and object are distinct?