肇論新疏 2.170

2.170

有當有是則屬惑取，求當求是終不得其真是真當。今般若之照由無惑取是當之情，故能無物不印，印無不是，是無不當。豈云一向無是，淪其心用；一向無當，喪其心主乎？物無不是下，謂正是當時，復無是當之相少法當懷，此亦無知即知、知即無知中一分之義矣。

Having a match and having an assertion belongs to deluded grasping; seeking a match and seeking an assertion ultimately fails to obtain its true assertion and true match. Now, the illumination of prajñā, because it lacks the sentiment of deludedly grasping assertion and match, is able to leave no thing unapproved: what it approves is never not asserted, and what is asserted is never not matched. How could one say that being entirely without assertion drowns the function of its mind, or that being entirely without match forfeits the master of its mind? From "Because no thing is not asserted" onward: it means that at the very moment of matching and asserting, there are again no marks of asserting or matching, not the slightest phenomenon lingering in the mind. This too is a part of the meaning within "non-knowing is knowing, knowing is non-knowing."