   Moreover, Zen observes that the nature of the mirror is such that it does not change due to the kind of object it mirrors. For example, it does not increase or decrease in size in virtue of the fact that it mirrors an object. (Bankei, for example, expresses it as the “unborn.”) It remains as it is in its original nature of always mirroring, which highlights the fact that it is clear and transparent. Because equality is the characteristic of this seeing, Zen speaks of the activity of this seeing as nondiscriminatory. Yet, because an object is mirrored as object, whether beautiful or ugly, Zen considers the act of mirroring to be a “discernment.” Therefore, Zen characterizes the “seeing” in “seeing no-thing or nothing” in its act-aspect as a discernment vis-à-vis nondiscrimination (mubunbetsu no funbetsu). This, Jinne says, is “true seeing,” which is non-discriminatory wisdom (prajñā). Through this mirror analogy, Zen wants to point out what the minds of people are like in their original nature and activity. Zen summarizes all of the above characteristics of seeing by employing a simple phrase: “motion in stillness” (seichū no dō). However, an objection may be raised against Zen’s holistic, non-dualistic “seeing” or “mirroring,” namely, the objection that if there is something that is mirrored, does that not still imply a dualistic epistemological structure? Zen would respond that this objection ignores the fact that the ground of seeing is the bottomless ground that is nothing. What appears against mirror qua nothing is just an object. In such a seeing, the object alone shines forth. Hence, it is characterized, to use Nishida’s terminology, as “seeing without a seer.” (See the entry on   The Kyoto School, Sect. 3.3.)  Below, we will explore further the structure of how things appear in Zen.