肇論新疏 2.71

2.71

二儀，天地容儀。不仁，文出老氏，取義不同。彼云：「天地不仁，以萬物為芻狗。」意云：天地無私，雖以仁恩生成萬物，於物不望其報。如人縛芻為狗，亦不責於吠守。此老氏意也。論意云：大權普度，功高天地，然無緣之慈化而無化不住化相，故云不仁。如《金剛般若》云：「四生九類我皆度之」，功高也。「而無有一眾生實滅度者」，不仁也。明逾等者，謂實智照理，明也；都無分別，昏也。又明逾日月，遍知也；彌昏，無知也。唐光瑤和尚意同。

"Heaven and earth" (lit. "the two appearances") are the shapes and forms of heaven and earth. "Not humane" derives from Laozi, though the intended meaning is different. He says: "Heaven and earth are not humane; they treat the myriad things as straw dogs." The meaning is: heaven and earth are impartial; although with humane kindness they give birth to and mature the myriad things, they expect no recompense from them. Just as when someone binds straw into a dog, they do not hold it responsible for barking and guarding. This is Laozi's idea. The meaning of the treatise is: through great expedient means [the sage] universally delivers [beings], his merit surpassing heaven and earth, yet with unconditional compassion he transforms without transforming and does not abide in the marks of transformation; therefore it is said that he is "not humane." As the Diamond Prajñā says: "Of the four modes of birth and nine classes [of beings], I deliver them all"—this is the surpassingly high merit; "and yet not a single sentient being is truly delivered"—this is being "not humane." "His clarity exceeds..." means that tattva-jñāna illuminates the principle, which is "clarity"; having no discrimination whatsoever is "dimness." Furthermore, clarity exceeding the sun and moon is universal knowing; being ever more dim is being without knowing. The Upādhyāya Guangyao of the Tang had the same intention.