肇論新疏 2.40

2.40

幽屬於理智，謂真智照無不極，故云窮幽。真諦非相，故云無知。神，謂俗智。應用難測，故名曰神。應會（者），感之必應，不失其會。然水澄月現，無心於化，故曰無慮。問：大悲大願豈非知邪？答：無緣之悲、無相之願，皆亡知照也。故《金剛三昧經》云：「若化眾生，無生於化。不生無化，其化大焉。」問：觀機審化，寧非知邪？答：據論本意，但由機感。雖應萬類，神亦無思。教合根宜，謂言觀審，一論上下此理昭然。

The "hidden depths" belongs to the wisdom of principle; that is, real wisdom illuminates without limit, so it is said to "exhaust the hidden depths." The ultimate truth is not a characteristic, so it is said to "have no knowledge." "Spirit" refers to conventional wisdom. Its responsive application is difficult to fathom, so it is named "spirit." "Responsive encountering" means that when there is a stimulus, it inevitably responds without missing the encounter. Yet, as the moon appears in clear water, it has no mind toward transformation; thus it is said to "have no deliberation." Question: Are great compassion and great vows not knowledge? Answer: Unconditioned compassion and animitta vows both extinguish knowledge and illumination. Thus the Vajrasamādhi-sūtra says: "If you transform sentient beings, let there be no production in transformation. When non-production is without transformation, its transformation is great indeed." Question: Observing capacities and discerning transformation, is this not knowledge? Answer: According to the treatise's fundamental meaning, it is solely due to the stimulus of capacities. Though responding to the ten thousand kinds, spirit is also without thought. When teaching accords with what is suitable for faculties, one speaks of it as "observing and discerning"; throughout the treatise from beginning to end, this principle is clearly evident.