肇論疏 2.29

2.29

第五、總結也。般若之智雖無知，而能鑒照；真諦之理雖忘相，而可見知。然此「忘」字，義應是亡失之亡，諸本皆作「忘遺」字。良以真諦不可取相，故云忘耳。萬動可即而靜下，萬物起動，即動無動；聖應無為，無所不為也。斯即不知而自知下，不作有相知，自是無相知；不同有心為，自是無心為也。復何知哉下，不知而知，即無定知，故云復何知。不為而為，即無定為，故云復何為也。

Fifth is the general conclusion. Although the wisdom of prajñā is without knowing, it can illuminate; although the principle of paramārtha-satya is devoid of characteristics, it can be seen and known. However, this character "forget" (忘) should in meaning be the "loss" (亡) of being lost; all editions write the character "forget" (忘). Truly, because paramārtha-satya cannot be grasped through characteristics, it is called "forgetting." From "The myriad movements may be approached and thereby stilled" downward: as the myriad things arise in movement, the very movement is without movement; the sage responds through non-action, yet there is nothing he does not do. From "This is precisely unknowing yet spontaneously knowing" downward: not forming a knowing of existent characteristics, it is spontaneously a knowing devoid of characteristics; not being equivalent to purposeful action, it is spontaneously action without purposeful mind. From "What more is there to know?" downward: knowing through not knowing, there is no fixed knowing; hence it says "what more is there to know?" Acting through non-action, there is no fixed action; hence it says "what more is there to do?"