大方廣佛華嚴經隨疏演義鈔 16.62

16.62

疏「第十泯同平等」者，此門總融前九。八是法師所知，九即禪師所尚，故今會之。於中三：初法說。二「余曾瑩兩面鏡」下喻明，即借帝網之喻以喻心境。三「見夫心境互照」下合。喻意唯一而文有四節：初取兩鏡及燈合之，一鏡喻境、一鏡喻心，燈喻本智，但取明了之義。言「本智雙入」者，智性色性本無二故，智知一切法即心自性故，故此智性入心入境。言「心境重重」者，合兩面鏡互照，智照斯在，即合一燈雙入。是則以本智為能照、心境二法皆為所照，由斯本智令心境互融。

Regarding the Commentary's statement, 'tenth, dissolving into equality,' this gate comprehensively harmonizes the preceding nine. The eighth is what Dharma masters know, and the ninth is what Chan masters esteem; therefore they are now brought together. Within this there are three parts: first, the statement in terms of dharma; second, from 'I once polished two mirrors' downward, clarifying through a simile, which borrows the simile of Indra's net to illustrate mind and object; third, from 'seeing that mind and object mutually illuminate' downward, matching [simile and meaning]. The intent of the simile is single, yet the text has four sections: first, taking two mirrors and a lamp to match them—one mirror illustrates the object, one mirror illustrates the mind, and the lamp illustrates fundamental cognition, drawing purely upon the meaning of clear brightness. The statement 'fundamental cognition enters both' means that the nature of cognition and the nature of form are fundamentally non-dual; because cognition knows all dharmas to be the mind's own nature, this nature of cognition enters both mind and object. The statement 'mind and object layer upon layer' matches the two mirrors mutually illuminating; the illumination of cognition being present matches the single lamp entering both. Thus, with fundamental cognition as that which illuminates, and the two dharmas of mind and object as that which is illuminated, this fundamental cognition causes mind and object to mutually blend.