肇論新疏 2.46

2.46

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.