肇論新疏 2.48

2.48

Wishing to distinguish the preceding meaning, he starts the momentum of the text anew, saying "However, as for its being..." and so forth. "Real yet not existent": although its true illumination is brilliant, it also does not have characteristics of existence; if one grasps it as existent, one clings to eternalism. "Empty yet not non-existent": although its wonderful stillness is profound, it is also not without mind; if one grasps it as non-existent, one falls into nihilism. Thus, because prajñā wonderfully persists, one can be a sage; if there were no prajñā, there would also be no sage. One simply cannot conceive of it in terms of existence and non-existence. From "is it not only" downward, he concludes by attributing it.