肇論新疏 2.111

2.111

"Subtle..." means that the sage mind is free from the marks of knowing, seeing, making, conditioning, etc.; it is not existent. From "its application..." onward: the sage mind is numinously marvelous, illuminating principle and penetrating phenomena, its function unceasing; it is not non-existent. This also parallels Laozi. Since it is said to be subtly devoid of all marks, names and teachings cannot reach it in describing it, thereby answering the earlier objection that "seeking things through their names, things cannot remain hidden." Now, prajñā is not a thing; on what could a name be established? Would one wish to definitively name the sage mind through "possessing knowing" or "without knowing"? Chapter 37 of the Da zhidu lun says: "All the world clings to the two views of existence and non-existence," and so forth.