宗鏡錄 36.48

36.48

The answer is: The meaning of prajñā is nameless and ineffable, neither existent nor non-existent, neither real nor unreal. This is a nameless phenomenon; hence it is not something words can express. Although words cannot express it, yet without words it cannot be transmitted. Therefore, the sage speaks all day yet has never spoken. Now let me attempt to analyze it for you in wild words: The holy mind is subtle and markless; it cannot be considered existent. Its functioning is ever more diligent; it cannot be considered non-existent. Because it cannot be considered non-existent, holy wisdom abides therein. Because it cannot be considered existent, names and teachings are cut off therein. Therefore, speaking of knowing is not to make it knowing; it is intended to convey its scrutiny. Speaking of not knowing is not not knowing; it is intended to discern its marks. Discerning its marks does not make it non-existent; conveying its scrutiny does not make it existent. Being non-existent, it knows yet is without knowledge. Being not non-existent, it is without knowledge yet knows. Therefore, knowing is precisely without knowledge, and being without knowledge is precisely knowing. One must not, because of difference in words, make a difference in the holy mind.