釋摩訶衍論 3.52

3.52

本曰：復次覺體相者，有四種大義，與虛空等猶如淨鏡。云何為四？一者如實空鏡，謂遠離一切心境界相無法可現，非覺照義故。二者因熏習鏡，謂如實不空，一切世間境界悉於中現，不出不入不失不壞常住一心，以一切法即真實性故。又一切染法所不能染，智體不動具足無漏熏眾生故。三者法出離鏡，謂不空法出煩惱礙智礙，離和合相淳淨明故。四者緣熏習鏡，謂依法出離故，遍照眾生之心令修善根，隨念示現故。

The base text says: "Furthermore, the essence and marks of awakening have four great meanings, which are equal to empty space and like a pure mirror. What are the four? First, the mirror of true emptiness: it is far removed from all marks of mental objects, having no dharma that can appear, because it does not have the meaning of cognitive illumination. Second, the mirror that is perfumed by causes: that is, it is truly non-empty, all worldly realms appear within it; neither exiting nor entering, neither lost nor destroyed, it constantly abides in the one mind, because all dharmas are the true nature itself. Moreover, it cannot be defiled by any defiled dharmas, and the essence of wisdom is unmoved, fully possessing the outflow-free qualities that perfume sentient beings. Third, the mirror of dharma-emergence: that is, the non-empty dharma emerges from the obstruction of defilements and the obstruction of knowledge, free from the mark of union, pure and clear. Fourth, the mirror that perfumes conditions: that is, relying on the emergence of dharmas, it universally illuminates the minds of sentient beings, causing them to cultivate good roots and manifesting according to their thoughts."