肇論新疏 2.368

2.368

初句詰前但今談者。夫智下四句，對妄顯真，以示無知。世稱下，揀異木石以示有知。靈鑑下，正顯智體。形于下，示智用。遍知未來故曰未兆，悉覺現在故無隱機。現未既然，過去應爾。《華嚴》云：「智入三世，悉皆平等。」寧曰無知者，四無所畏徵之而汗竟弗生，十力所能照之而事無不契，達僧祇之數量，塵墨難名；窮法界之泉源，太虛何限？遍知若此，豈曰無知耶？

The first sentence interrogates those who have previously spoken or now discuss this. The four sentences from "When cognition arises..." contrast the false to reveal the true, thereby demonstrating "without knowing." From "What the world calls..." onward, he differentiates it from wood and stone to demonstrate that there is knowing. From "When the spiritual mirror..." onward, he directly reveals the substance of cognition. From "manifesting..." onward, he shows the function of cognition. Universally knowing the future, it is said to precede "their earliest signs"; fully awakening to the present, "it leaves no subtle function concealed." The present and future being thus, the past must also be so. The Huayan [jing] says: "Cognition enters the three periods of time, all being entirely equal." As for "how can it be called an absence of knowing": when investigated by the four grounds of fearlessness, not a single drop of sweat ever forms; what the ten powers are capable of illuminating is such that no phenomenon fails to correspond; penetrating the calculations of asaṃkhyeyas, dust and ink can hardly name them; exhausting the spring-source of the dharmadhātu, how could the great void delimit it? Universal knowing being like this, how could it be called an absence of knowing?