淨名玄論 3.22

3.22

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."