肇論新疏 2.58

2.58

以所觀真諦妙絕諸相，但可非知而知，故般若照時亡能亡所，唯虛而照。《仁王》云：「正住觀察而無照相。」萬動等者，以所應俗諦緣生性空即動而靜，亦令能應權智無為而為。心境前後互舉者，以心由境、以境即心皆可，亦順文便，不以辭害志。

Because the ultimate truth that is observed wonderfully transcends all characteristics, it can only be known by non-knowing; hence when prajñā illuminates, it eliminates both subject and object, purely empty yet illuminating. The Renwang jing says: "Correctly abiding in observation, yet without characteristics of illumination." "The myriad movements..." and so forth means that because the conventional truth responded to is conditioned arising and intrinsically empty, it is still right in the midst of movement, and it also causes the responsive upāya-jñāna to act without acting. Mind and object are mentioned alternately before and after because it is acceptable whether mind is due to object or object is identical to mind; it also suits the flow of the text, not letting phrasing impair the intent.