肇論疏 2.29

2.29

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?"