肇論新疏 2.34

2.34

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.