[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 3.31 # 大方廣佛華嚴經疏 3.31 大方廣佛華嚴經疏 3.31 - **Language:** Classical Chinese ### [3.31](https://indike.org/pramana/in.bauddha.taisho.1735.3.31) 第十泯同平等者，為未了者令了自心。若知觸物皆心，方了心性故。〈梵行品〉云「知一切法即心自性」，則成就慧身不由他悟。然今學法之者多棄內而外求，習禪之者好亡緣而內照，並為偏執、俱滯二邊。既心境如如，則平等無礙。余曾瑩兩面鏡，鑑一盞燈、置一尊容，而重重交光、佛佛無盡。見夫心境互照、本智雙入，心中悟無盡之境、境上了難思之心，心境重重智照斯在。又即心了境界之佛、即境見唯心如來，心佛重重而本覺性一。皆取之不可得，則心境兩亡；照之不可窮，則理智交徹。心境既爾，境境相望、心心互研，萬化紛綸皆一致也。唯證相應，名佛華嚴矣。 > Tenth, obliterating into sameness and equality: this is to cause those who have not understood to understand their own minds. Only when one knows that whatever one contacts is mind does one understand the nature of mind. The "Chapter on Pure Conduct" says: "Knowing all dharmas are the intrinsic nature of one's own mind," one accomplishes the body of wisdom without relying on another's awakening. However, those who study the Dharma today mostly abandon the internal to seek externally, and those who practice Chan are fond of obliterating conditions to shine internally; both are biased attachments, equally stagnant in the two extremes. Since mind and objects are both thusness, they are equal and unobstructed. I once polished two mirrors, reflected a single lamp, and placed an image \[between them\]: rays of light intersected in layers upon layers, and Buddhas were inexhaustible. One sees the mutual illumination of mind and objects, the dual entry of fundamental wisdom: within the mind, awakening to boundless objects; upon objects, understanding the inconceivable mind. The illumination of wisdom is present in the layered multiplicity of mind and objects. Furthermore, directly through mind one understands the Buddha of the objective realm; directly through the objective realm one sees the mind-only Tathāgata. Mind and Buddha are multiplied in layers, yet their original awakening's nature is one. As neither can be grasped, mind and objects are both forgotten; as the illumination cannot be exhausted, noumenon and wisdom mutually penetrate. Since mind and objects are like this, objects compared with objects, and minds mutually investigating minds—the myriad manifestations in their profusion are all one. Only when realization accords \[with this\] is it called the Buddhāvataṃsaka. > — English (machine translation) (machine translation) - [Previous: 3.30](https://indike.org/pramana/in.bauddha.taisho.1735.3.30) - [Next: 3.32](https://indike.org/pramana/in.bauddha.taisho.1735.3.32) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1735.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.3.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.3.31](https://indike.org/pramana/in.bauddha.taisho.1735.3.31) · Pramāṇa