肇論 1.19

1.19

The *Fangguang jing* says: 'Prajñā has no characteristic of existing, and no characteristic of arising and ceasing.' The *Daoxing jing* says: 'Prajñā is unknowing and unseeing.' This explains the function of the illumination of wisdom, yet why does it say 'without characteristics' and 'unknowing'? It is clear that there indeed exists knowing without characteristics and illumination without knowing. Why so? One who has something known also has something unknown. Because the holy mind is unknowing, there is nothing it does not know. The knowing of non-knowing is called all-knowing (sarvajñā). Therefore a sutra says: 'The holy mind knows nothing, yet there is nothing it does not know.' How true this is! Hence the sage empties his mind while making his illumination real, knowing all day long yet never having known. Therefore he is able to dim his radiance, conceal his light, empty his mind for profound reflection, and close his intellect and stop his hearing so as to be uniquely awakened in the profound darkness. Thus, wisdom has the reflection that fathoms the profound yet is unknowing; spirit has the functioning of responding and meeting yet is without deliberate thought. Because spirit is without deliberate thought, it can reign supreme beyond the world; because wisdom is unknowing, it can profoundly illuminate beyond affairs. Though wisdom is beyond affairs, it is never without affairs; though spirit is beyond the world, it is always within the realm. Therefore, bowing down and looking up, it accords with transformations and responds boundlessly; there is no obscurity it does not discern, yet it has no achievement of illumination. This is that which is known by unknowing, the confluence of the sage and the spiritual. Yet as a thing, it is real without being existent, empty without being non-existent. That which persists yet cannot be discussed—is it not solely the holy wisdom? Why so? If one wishes to say it is existent, it has no form and no name; if one wishes to say it is non-existent, the sage is numinous by means of it. Because the sage is numinous by means of it, emptiness does not forfeit illumination; because it has no form and no name, illumination does not forfeit emptiness. Because illumination does not forfeit emptiness, it blends without altering; because emptiness does not forfeit illumination, it moves to engage the coarse. Therefore, the function of holy wisdom has never ceased for a moment, yet when sought in shapes and characteristics, it can never be found for a moment. Therefore the *Ratnakūṭa* says: 'Acting and functioning with no mind or intention.' The *Fangguang jing* says: 'Without moving from equal awakening, he establishes all dharmas.' Thus, though the sage's traces are of ten thousand varieties, their import is just one. Therefore, prajñā can be empty yet illuminate; paramārtha-satya can be forgotten yet known; the myriad movements can be approached yet remain still; holy responses can be non-existent yet act. This is knowing of itself without knowing, and acting of itself without acting! What else is there to know? What else is there to act?