釋摩訶衍論 3.55

3.55

The commentary says: In the essence of inherently pure original awakening, it is far removed from all consciousnesses of prapañca that grasp at conditions and deliberate, accomplishing the meaning of equal single flavor; therefore it is called "thus" (tathā). It is far removed from the various marks and divisions of all deceptive objects, accomplishing decisively real marks; therefore it is called "real" (bhūta). To demonstrate the meaning of being far removed, it is called "empty" (śūnya). "Mirror" is a metaphor; however, the mirror here is a metaphor of the maśaphusa jewel mirror, and not other mirrors such as oil-rubbed ones. Why is this? If one takes this maśaphusa jewel mirror and places it in a spot, whether one heaps up various stones before the jewel mirror, or heaps up various foods and drinks, or heaps up various adornments, or heaps up jewel mirrors of the same kind—other images do not appear in that jewel mirror; only jewels of the same kind appear distinctly and clearly. The mirror of true emptiness is also like this: in this mirror, only pure virtues of its own kind are established and gathered, while various fault-ridden dharmas of different kinds are all far removed. As the base text says: "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." Why is it that, although each has two meanings, only the meaning of being like a mirror is shown, while the meaning of being equal to empty space is not demonstrated? Because adducing one meaning also indicates the other meaning. If so, what is meant by the meaning of being equal to empty space? It means that, like empty space, it is pure and undefiled, unable to be covered by the four obstructions; vast and boundless, unable to be contained by the three times. The mirror of true emptiness is also like this. "Because it does not have the meaning of cognitive illumination" demonstrates the cause and condition of being far removed: just as in that maśaphusa jewel mirror, images such as stones do not appear before it because dharmas such as stones are all base and defiled; in this jewel mirror of original awakening, various deceptive dharmas do not appear before it because all defiled dharmas are marks of ignorance and non-awakening, having no meaning of illuminated comprehension. What is called the mirror that is perfumed by causes, and what are the characteristics of its having two meanings? The verse says: