肇論新疏 2.212

2.212

釋前第一句，以心為內、以境為外。獨鑑者，無二之照故。萬法之實者，實謂真實，諸法實相故。又空亦名實，緣生性空故。前云「實相性空緣會一義」等。上列心境。萬法下，明智證理唯甚深般若能照蘊等皆空也。內外下，謂如如之境待般若以證，亦由證境成般若之功。此則下，結成異句。

This explains the first phrase above, taking the mind as within and objects as without. "Solitary reflection" refers to illumination that is non-dual. "The reality of the myriad dharmas": "reality" means real truth, because it is the dharmatā of all dharmas. Also, emptiness is called reality, because what arises from conditions is empty of self-nature. As stated earlier, "dharmatā, nature-emptiness, and concurrence of conditions are a single meaning," and so forth. Above, mind and object were listed. From "the myriad dharmas" onward, it clarifies wisdom realizing principle, that only profound prajñā can illuminate that the skandhas and so forth are all empty. From "Within and without" onward, it means that the realm of suchness awaits prajñā to be realized, and also by realizing objects the efficacy of prajñā is accomplished. From "this, then" onward, it concludes the difference phrase.