肇論新疏 2.34

2.34

初二句舉妄。謂妄識取境，能所昭然，故曰有知。妄見不周，故曰有所不知。何者。且丈夫心主秖臨器身，常侍末那唯持見分，謀臣之識徒知有漏之鄉，五將之能但擊塵囂之境，各有分量，知亦何真？故云爾爾。後四句示真。聖心不然，非能所取，故云無知；本覺靈明，無法不照，故曰遍知。良以即智之體宛爾無涯，即體之智亦擴充無外。此以諸法本居智內，豈有智內之法而不知邪？《佛性論》云：「以如如智稱如如境（云云）。」況法依心現，無法非心。以即法之心，知即心之法，尤遍知也。

The first two sentences bring up delusion. That is to say, deluded consciousness grasps objects, with subject and object clearly apparent; thus it is called having knowledge. Deluded views are not all-pervasive; thus it is called having something one does not know. Why is this? Now, the mind-master of a person merely oversees the bodily vessel; the attendant manas only maintains the seeing-aspect; the consciousnesses of the counseling ministers know in vain the domain of contamination; and the capabilities of the five generals merely strike at the realm of worldly clamor. Each has its own measure; how could their knowing be real? Therefore it is stated thus. The latter four sentences show the real. The sage mind is not like this: it is not the grasping of subject and object, so it is said to have no knowledge; original awakening is spiritually luminous, leaving no phenomenon unilluminated, so it is called all-knowing. This is precisely because the substance that is identical to wisdom is perfectly boundless, and the wisdom that is identical to substance also expands without exterior. This is because all phenomena originally abide within wisdom; how could there be phenomena within wisdom that are not known? The Buddha-Nature Treatise says: "By means of the wisdom of tathatā, one accords with the object of tathatā," and so forth. Moreover, phenomena appear in reliance upon mind, and no phenomenon is not mind. To know phenomena that are identical to mind by means of the mind that is identical to phenomena is supremely all-knowing.