肇論新疏 2.133

2.133

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.