肇論新疏 2.38

2.38

The text resembles the book of Laozi, but the doctrinal meaning is truly different. "Empties his mind" is because there are no characteristics of knowing. "Solidifies his illumination" is because there is the function of illumination. From "knowing all day long" downward is because knowing is identical to non-knowing. From "silently [conceal] his light" downward directly reveals animitta. However, the substance of prajñā is utterly non-conceptual; in sense it is said to be "concealed and silent," not that it intentionally hides itself. From "shut off wisdom" downward, wisdom and hearing belong to the subject wisdom that realizes; the profound and remote belongs to the object principle that is realized; by using wisdom to realize principle, illumination returns to quietude, which is also figuratively called "shut off and stopped up." "Uniquely awaken" is because wisdom is non-dual. The Suvarṇaprabhāsa says: "Among the virtues of the Buddha-fruit, only tathatā and the wisdom of tathatā uniquely abide." Tathatā is deep and obscure; thus it is called "profound and remote." Great Master Ci'en says: "Its nature is dark and obscure." The meaning is precisely the same as this. The above text does not divide the provisional and the real, and quiescence and function are both interfused: the prajñā of dharmatā encompasses everything. From here downward, it clarifies the two wisdoms based on the two truths: not two and yet two, two and yet not two, which opens dharmatā into observational illumination. In explicating the tradition, compassion and wisdom guide each other; within the power of a single thought-moment, expedient means and wisdom are fully present.