肇論新疏 2.332

2.332

答前第二難也。初二句，正智無相亦無為也。次四句，量智應有，亦無不為也。後二句反責。清淨忘照故曰虛微，非色非心可云妙絕。冥，猶默也、深也。機，目智也。潛，亦冥潛。如量無思、不應而應，智用何勤？故韋提懇切，運通而出於宮中；勝鬘仰祈，應念而現於空際。智則即實而權，身亦即真而應。而言幾息，是何言歟？

This answers the second objection from before. The first two lines indicate that noble knowledge is animitta and unconditioned. The next four lines show that quantitative knowledge responds to existence, and also leaves nothing unperformed. The last two lines question in reverse. Pure and forgetting illumination, it is therefore called "empty and subtle"; neither matter nor mind, it can be called "marvelously transcendent." "Silent" (ming) means silent and deep. "Impulse" (ji) designates knowledge. "Subtly" (qian) also means secretly and subtly. Functioning according to capacity without deliberation, responding without needing to respond, how could the function of knowledge be laborious? Thus Vaidehī was earnest, and [the Buddha's] transformative penetration emerged within the palace; Śrīmālā prayed with reverence, and according to thought [the Buddha] manifested in the sky. As for knowledge, it is upāya while being tattva; as for the body, it is responsive while being true. To say it "nearly ceases"—what kind of statement is that?