淨名玄論 3.22

3.22

次、泯境智不思議。上開境智二者，此是不二二義耳。而境智是因緣義，非境無以明智、非智無以辨境，故境名智境、智名境智，境智則非智、智境則非境，非境非智，蹤跡區尋。故《釋論》云「緣是一邊，觀是一邊。雖是二邊，名為中道。」影公云「夫萬化非無宗，而宗之者無相。虛宗非無契，而契之者無心。故聖人以無心之妙慧，契彼無相之虛宗，則內外並冥、緣智俱寂。雖緣智俱寂，而境智宛然，故名不可思議也。」

Next, resolving the inconceivability of object and cognition. The previous division into the two of object and cognition is merely the dual meaning of nonduality. For object and cognition are a matter of dependent origination: without the object there is no way to clarify cognition, and without cognition there is no way to discern the object. Hence the object is called the object of cognition, and cognition is called the cognition of the object. The cognition of an object is then not cognition; the object of cognition is then not an object. Being neither object nor cognition, their traces are sought in vain. Thus the Dazhidulun states: "The conditions are one extreme, and contemplation is one extreme. Though they are two extremes, this is called the madhyamā pratipad." Master Ying said: "All transformations are not without a source, yet what sources them is formless. The empty source is not without realization, yet what realizes it is without mind. Therefore, the sage uses the wondrous wisdom of no-mind to realize that empty source of formlessness; then inner and outer both merge into obscurity, and conditions and cognition are both quiescent. Though conditions and cognition are both quiescent, object and cognition remain unmistakable. Hence it is called inconceivable."