大方廣佛華嚴經隨疏演義鈔 83.4

83.4

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).