肇論新疏 2.58

2.58

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.