大方廣佛華嚴經隨疏演義鈔 83.4

83.4

疏「二於蔽度」下，釋第二句，分二：一總釋文意、二「夫真道者」下立理。於中有二：先約智說，則蔽度兩亡；後「又悲化惡故」下，約大悲說。先正明；後「況惡為善資」下，即借《老子》意釋成上義，即《道經．無轍跡章》結文。彼章具云「善行無轍跡，善言無瑕謫，善計不用籌策，善閉無關鍵而不可開，善結無繩約而不可解。」釋曰：意云無心於此五，何有轍跡等耶？次云「是以聖人常善救人而無棄人，常善救物故無棄物，是謂襲明。」釋曰：心無所係，無可無不可，何所棄哉？次云「故善人，不善人之師。不善人，善人之資。不貴其師、不愛其資，雖知大迷，是為要妙。」釋曰：此有二意。一約密意，謂雖師法善人、資取惡人而不貴不愛，師資兩亡以為玄德。凡俗雖知，而大迷於道，謂之要妙。二約顯意，善者所法、惡是我資，而不貴愛，則雖知善惡，乃是大迷，善惡皆善是謂要妙。則順上文無棄人物。今疏用此，故令化惡也。密用曰襲。

The commentary states: "Second, regarding defilement and perfection..." Below, explaining the second line, it is divided into two parts: first, a general explanation of the textual meaning; second, from "Now, the true path..." onward, establishing the principle. In this there are two parts: first, speaking in terms of cognition, defilement and perfection are both extinguished; second, from "Furthermore, because compassion transforms evil..." onward, speaking in terms of great compassion. First it explains directly; later, from "How much more so does evil provide aid to good..." onward, it borrows the meaning of Laozi to explain and complete the above sense, which is the concluding text of the "No Rutted Tracks" chapter of the Daodejing. That entire chapter states: "Good movement leaves no rutted tracks; good speech leaves no flaw or blame; good calculation uses no counting tallies; good closing uses no bolt or latch yet cannot be opened; good knotting uses no cord yet cannot be unloosed." Explanation: The meaning is that when one has no mind directed toward these five, how could there be rutted tracks and so forth? Next it states: "Therefore the sage is constantly good at saving others and rejects no one; he is constantly good at saving things and rejects nothing: this is called 'following the light'." Explanation: The mind being unattached, with nothing deemed acceptable or unacceptable, what would be rejected? Next it states: "Therefore the good person is the teacher of the ungood person; the ungood person is the resource of the good person. If one does not value the teacher and does not love the resource, though knowledgeable, one is greatly deluded: this is called the essential mystery." Explanation: There are two meanings here. First, in terms of the hidden meaning, it means that although one takes the good person as a teacher and uses the evil person as a resource, one neither values nor loves them, and taking both teacher and resource as extinguished is considered profound virtue. Ordinary worldlings, though knowledgeable, are greatly deluded regarding the Way; this is called the essential mystery. Second, in terms of the evident meaning: the good is what is taken as a model, and the evil is my resource; yet if one does not value or love them, then although one knows good and evil, this is still great delusion, whereas viewing both good and evil as good is called the essential mystery. This accords with the preceding text's "rejecting no person and no thing." The commentary now uses this, and therefore effects the transformation of evil. Covert function is called "following" (xi).