肇論疏 2.15

2.15

第二、解釋也。有所知者，取相知也。若有取相知，則無無相知也。又取相此即忘彼，知事即迷理，故知有所知者，則有所不知也。以聖心無知無所不知者，無此取相知，則有無相知也。又取相既有所不知，即不取相則無所不知，理數然矣。不知之知乃曰一切知者，無心取相而能知萬物者，乃是聖人一切智之所知也。

The second section is the explanation. "That which knows something" refers to knowing by grasping at characteristics. If there is knowing that grasps at characteristics, then there is no knowing without characteristics. Furthermore, when grasping at the characteristics of this, one forgets that; when knowing phenomena, one is deluded about the principle. Thus we know that whoever knows something has something they do not know. "Through the sacred mind's non-knowing, there is nothing it does not know": If one lacks this knowing that grasps at characteristics, then one possesses the knowing without characteristics. Furthermore, since grasping at characteristics leaves something unknown, not grasping at characteristics leaves nothing unknown; this is the necessity of principle. "The knowing of non-knowing is called all-knowing": Knowing the myriad things without the mind grasping at characteristics is indeed what is known by the sage's all-knowledge (*sarvajñatā*).