大方廣佛華嚴經隨疏演義鈔 33.51

33.51

疏「又如鏡現穢像」下，第二約染淨。上及此段俱證，由不壞相方顯真空。此段亦中道義相，於中二：先略明、後「此有四位」下開章廣釋。於中亦二：先正顯染淨、後兼明一異。今初。然但知以鏡喻如來藏，影喻生死業果，則法喻昭然。「一由真淨故能現」者，即四鏡中第二鏡義。「二由真淨故不為污」，即第一鏡義。亦前即不染而染，二即染而不染。又前即能隨緣，二即體不變。然二皆是能現之德，如玉之性，雖染不污。若第三相對方顯，正在泥中染而不染也。

Regarding the commentary's "Again, like a mirror manifesting impure reflections" and following: secondly, concerning defilement and purity. Both the preceding and this passage prove that only by not destroying characteristics is true emptiness revealed. This passage also concerns the characteristics of the middle way, wherein there are two parts: first, a brief explanation; later, beginning with "this has four positions," it sets out sections for an extensive explanation. In this, there are also two parts: first, directly revealing defilement and purity; later, concurrently explaining unity and difference. In this first part: however, if one merely understands using the mirror as a simile for the tathāgatagarbha and the reflections as a simile for the karmic fruits of saṃsāra, the doctrine and simile become brilliantly clear. "First, by being truly pure, it is able to manifest": this is the meaning of the second mirror among the four mirrors. "Second, by being truly pure, it is not defiled": this is the meaning of the first mirror. Also, the former is "being defiled without being defiled," while the second is "being defiled yet undefiled." Furthermore, the former is being able to accord with conditions, while the second is the essence being unchanging. Yet both are virtues of being able to manifest, like the nature of jade, which though stained is not polluted. If the third, mutual contrast, is revealed, it is precisely when in the mud that it is defiled yet undefiled.