大方廣佛華嚴經疏 3.31

3.31

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.