肇論新疏 2.152

2.152

初二句明不取，後二句顯非知。真智觀真，若取所知，豈成真智？故永嘉大師云：「若以知知寂，此非無緣知。如手執如意，非無如意手。」若此則能所宛然，不唯不成於真智，亦不能證寂。問：若竟無知，何名般若？亦應不名見道？答：

The first two phrases clarify non-grasping; the latter two phrases reveal non-knowing. When true wisdom contemplates the true, if it grasps a known, how could it become true wisdom? Thus Great Master Yongjia said: "If one knows serenity with knowing, this is not unconditioned knowing; just as a hand holding a wish-fulfilling jewel is not a hand devoid of a jewel." If it were like this, then subject and object would be blatantly distinct; not only would it fail to accomplish true wisdom, but it could also not realize serenity. Question: If in the end there is no knowing, why is it called prajñā? Should it also not be called seeing the path? Answer: