法華玄論 10.45

10.45

Answer: The treatise master says: 'Herein one should apply prajñā and upāya.' Because of prajñā, one knows that subject and object have never been subject and object; because of upāya, although they have never been subject and object, subject and object are distinctly present. Without moving from subject and object, there is no subject or object. Being without subject or object, without moving from subject and object, one does not lose subject and object. Being without subject or object is like an image in a mirror: neither an image nor not an image. If one wishes to call it an image, the image does not truly exist; if one wishes to call it not an image, the form of the image has already appeared. 'Neither dual nor non-dual' is also like this: by the power of prajñā it is not dual; by the power of skillful means it is not non-dual. Therefore it is said to be neither dual nor non-dual.