釋摩訶衍論 3.57

3.57

論曰：性淨本覺三世間中皆悉不離，熏習彼三而為一覺，莊嚴一大法身之果，是故名為因熏習鏡。云何名為三種世間？一者眾生世間、二者器世間、三者智正覺世間。眾生世間者，謂異生性界。器世間者，謂所依止土。智正覺世間者，謂佛菩薩。是名為三。此中鏡者，謂輪多梨花鏡。如取輪多梨花安置一處，周集諸物，由此花熏，一切諸物皆悉明淨。又明淨物，華中現前皆悉無餘。一切諸物中，彼華現前亦復無餘。因熏習鏡亦復如是，熏一切法為清淨覺令平等故。復次虛空義者，即有二種。云何為二？一者容受義、二者遍一義。容受義者，容受諸色無障礙故。遍一義者，種種諸色唯同一種大虛空故。如本二者因熏習鏡，謂如實不空，一切世間境界悉於中現故。如是本覺從無始來遠離四種過，自性清淨常住一心。云何為四？一者遠離不遍之過，三種世間不出本覺清淨鏡故，如本不出故。二者遠離雜亂之過，一切諸法不入本覺清淨鏡故，如本不入故。三者遠離過患之過，本覺鏡中現前諸法，無不本覺淨功德故，如本不失故。四者遠離無常之過，本覺鏡中現前諸法，無不常住無為智故，如本不壞故。遠離邊過圓滿中實，是故說言常住一心。自此已下顯示因緣。何因緣故本覺智中種種諸法，如彼本覺離諸過耶？種種諸法皆悉無不真實體故，如本以一切法即真實性故故。自此已下作緣決疑。謂有眾生作如是疑：三世間中眾生世間，無明染法具足圓滿，流轉遷動無休息時。如是世間現本覺者，不可得言本覺清淨遠離諸過。以此義故，今通而言。又一切染法所不能染，般若實智其體不動，自性清淨具足無漏，常恒熏習眾生世間令清淨故。如本又一切染法所不能染智體不動，具足無漏熏眾生故故。云何名為法出離鏡？及有二義其相云何？頌曰：

The treatise says: Innately pure original awakening is not separated from any of the three worlds; it perfumes those three into a single awakening and adorns the fruit of the one great dharmakāya. Therefore it is named the mirror of causal perfuming. What are the three kinds of worlds? The first is the world of sentient beings; the second is the world of the vessel [environment]; the third is the world of the correctly awakened through wisdom. The world of sentient beings refers to the realm of the nature of ordinary beings. The world of the vessel refers to the lands that serve as support. The world of the correctly awakened through wisdom refers to buddhas and bodhisattvas. These are the three. The mirror herein refers to the *luotoli* flower mirror. For example, if one takes a *luotoli* flower and places it in one spot, gathering various objects around it, by the perfuming of this flower, all the objects become bright and pure. Furthermore, the bright and pure objects appear in the flower completely and without remainder. And within all the objects, that flower appears likewise completely and without remainder. The mirror of causal perfuming is also like this: it perfumes all dharmas into pure awakening to render them equal. Furthermore, the meaning of empty space has two aspects. What are the two? The first is the aspect of containing; the second is the aspect of pervasive oneness. The aspect of containing means containing all forms without obstruction. The aspect of pervasive oneness means that the various forms are only of the same single great empty space. As the basic [text] states: "Second is the mirror of causal perfuming, which means that it is truly non-empty, and all the realms of the world appear within it." In this way, original awakening has from beginningless time been free from four kinds of faults, its self-nature being pure, constantly abiding in the one mind. What are the four? The first is freedom from the fault of non-pervasiveness, because the three worlds do not go out of the pure mirror of original awakening; as the basic [text] states, "because it does not go out." The second is freedom from the fault of confusion and mixture, because all dharmas do not enter the pure mirror of original awakening; as the basic [text] states, "because it does not enter." The third is freedom from the fault of defect, because among the dharmas appearing in the mirror of original awakening, there are none that are not the pure virtues of original awakening; as the basic [text] states, "because it is not lost." The fourth is freedom from the fault of impermanence, because among the dharmas appearing in the mirror of original awakening, there are none that are not the constantly abiding unconditioned wisdom; as the basic [text] states, "because it is not destroyed." Being free from extreme faults, it completes the middle reality; therefore it is said to constantly abide in the one mind. From here on, the causes and conditions are demonstrated. For what cause and condition do the various dharmas within the wisdom of original awakening, like that original awakening, depart from all faults? Because none of the various dharmas are without real substance; as the basic [text] states, "because all dharmas are just the real nature." From here on, conditions are adduced to resolve doubts. Some sentient beings give rise to this doubt: among the three worlds, the world of sentient beings is fully endowed with the defiled dharmas of avidyā, transmigrating and shifting without rest. If such a world appears in original awakening, one cannot say that original awakening is pure and free from all faults. For this reason, it is now explained in response: Furthermore, unable to be defiled by any defiled dharmas, the substance of the real wisdom of prajñā is unmoving; being pure in self-nature and fully endowed with the outflow-free, it constantly and perpetually perfumes the world of sentient beings to make it pure. As the basic [text] states, "Furthermore, unable to be defiled by any defiled dharmas, the substance of wisdom is unmoving, fully endowed with the outflow-free and perfuming sentient beings." What is the mirror of the dharma's departure and emergence? What are its characteristics, and what are its two aspects? The verse says: