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# 肇論新疏 2.204

肇論新疏 2.204

- **Language:** Classical Chinese

### [2.204](https://indike.org/pramana/in.bauddha.taisho.1860.2.204)

謂聖心遍計已斷、識相亦滅，更無妄知之體可令無之，但可稱云無知，遮也；非謂知無者，表也。故永嘉云：「其性了然故，不同於木石。」謂覺照炳然、光遍法界，豈曰知無？故荷澤云：「知之一字，眾妙之門。」華嚴十首問佛境界智、佛境界知，清涼釋云：「知即心體，智即心用。」此論智知體用雙舍爾。惑智下，反前可思。

> This means that in the sage mind, parikalpita is already severed and the marks of consciousness are also extinguished; there is no longer any substance of deluded knowing that could be negated. It can only be called "without knowing," which is negative; "not said to know non-being" is affirmative. Therefore Yongjia states: "Because its nature is distinctly clear, it is not like wood and stone." This means its awakened illumination is brilliantly luminous and its light pervades the dharmadhātu; how could it be said to know non-being? Therefore Heze said: "The single word 'knowing' is the gateway to all wonders." In the Avataṃsaka's "Ten Foremosts," the inquiry is made regarding the Buddha-realm wisdom and the Buddha-realm knowing; Qingliang comments: "Knowing is the substance of the mind; wisdom is the function of the mind." This treatise merely dispenses with both substance and function of wisdom and knowing. From "Deluded wisdom" onward, it is the reverse of the above and can be reflected upon.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1860~en-mt.2.204) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1860.2.204](https://indike.org/pramana/in.bauddha.taisho.1860.2.204) · Pramāṇa
