肇論新疏 2.164

2.164

了了妙存，故曰知。分別已亡，故曰不取。故能下，正由遍計久空、無明永盡，無能取相也。知由不取，取則不知，故云不取而知。若此尚非自知，況取境邪。如永嘉云：「若以自知知，亦非無緣知。如手自作拳，非是不拳手。」

Clearly and wondrously abiding, it is therefore called knowing. Discrimination having already vanished, it is therefore called not grasping. From "therefore it can" onward: precisely because imagined conceptualization has long been empty and fundamental ignorance is forever exhausted, there are no marks of grasping subject. Knowing arises from not grasping; if there is grasping, then there is no knowing; hence it says "knows without grasping." If it is like this, there is not even self-knowing, let alone grasping objects! As Yongjia said: "If one knows with self-knowing, this too is not unconditioned knowing; just as a hand making itself into a fist is not a hand that is not a fist."