請觀音經疏闡義鈔 2.52

2.52

「分別一切色」者，即十法界色也。「色非色不二」者，色即是事、非色即理，事理相即如波與水，故云不二。事穢理淨，事即是理，故云常淨。問：一家談理既具性惡，何名淨耶？答：性中之惡，惡全是善。理體無差，豈應隔異？如云清具濁性，濁全是清；珠具寶性，寶即是珠。思之可見。「調伏」下云云者，應以諸根例眼釋出。

"Differentiating all form" refers to the form of the ten dharmadhātus. "Form and non-form are non-dual": form is phenomena and non-form is principle; phenomena and principle are mutually identical like waves and water, hence it says "non-dual." Phenomena are defiled and principle is pure; phenomena are identical to principle, hence it says "constantly pure." Question: Since the doctrine of our tradition in discussing principle maintains that it inherently possesses evil nature, why is it called pure? Answer: The evil within the nature—evil is entirely good. Since the substance of principle has no differentiation, how could it be partitioned off? It is like saying that clarity inherently possesses a turbid nature, yet the turbid is entirely clear; a jewel inherently possesses a treasure nature, yet the treasure is just the jewel. With contemplation, this can be seen. What follows "subduing" with "and so on" should be unpacked and explained by taking the other faculties as analogous to the eye.