肇論新疏 2.46

2.46

初二句權用順機，或俯或仰根熟即應。應無窮極，正由無思方能如是。俯謂俯就，即隨他意語，如人天小乘等。仰謂企仰，即隨自意語，如實教一乘等。次二句實智覺法法無不盡，非知非見故無照功。後二句雙結，正由非知非會，然後能知能會，豈但知而無知等邪？權智亦合云非會之所會。上論二智知即非知、非知而知等，下通論智體非有非無。

The first two sentences concern the provisional function according with capacities: whether bending down or looking up, as soon as faculties are mature, it responds. Its responses are inexhaustible, and it is precisely by being without thought that it can be like this. "Bending down" means stooping down, which is speaking in accordance with the intent of others, such as human, heavenly, and Hīnayāna teachings. "Looking up" means gazing upward, which is speaking in accordance with one's own intent, such as the true teaching of the ekayāna. The next two sentences concern real wisdom awakening to phenomena without leaving any unexhausted; since it is neither knowing nor seeing, it lacks the exertion of illumination. The last two sentences conclude both: it is precisely by not knowing and not encountering that it can subsequently know and encounter; how could it merely be knowing yet not knowing, and so forth? For upāya-jñāna, one should also say "that which is encountered by non-encountering." The above discussed the two wisdoms as knowing being non-knowing, non-knowing being knowing, and so forth; the text below generally discusses the substance of wisdom as being neither existent nor non-existent.