法華義疏 11.27

11.27

既稱能所，即是因緣。故能不自能，能名所能，所不自所，所名能所，如此能所無有自性，即是寂滅。故《中論》云「因緣所生法即是寂滅性」，言寂滅者蓋是能所宛然未嘗能所，故稱寂滅。寂滅宛然而不失能所，能所宛然而寂滅，即是方便實慧；寂滅宛然而能所即是實慧方便。故《大品》云「菩薩隨喜欲不墮想心見三顛倒者，當用波若方便力」也。

Once they are designated as subject and object, they are dependent origination. Therefore, the subject is not a subject of itself; it is called a subject in relation to the object. The object is not an object of itself; it is called an object in relation to the subject. Such subject and object lack svabhāva; this is precisely quiescent cessation (śānti). Therefore the Mūlamadhyamakakārikā says, "Phenomena arisen through causes and conditions are of a quiescently ceased nature." What is called quiescent cessation means that while subject and object appear distinctly, there has never been a subject or an object; hence it is called quiescent cessation. Quiescent cessation appears distinctly without losing subject and object, and subject and object appear distinctly yet are quiescent cessation: this is the real wisdom of upāya. Quiescent cessation appearing distinctly yet being subject and object is the upāya of real wisdom. Therefore the Pañcaviṃśatisāhasrikā says, "If a bodhisattva, rejoicing in accord, wishes not to fall into the three inversions of perception, thought, and view, he should apply the power of prajñā and upāya."