大方廣佛華嚴經隨疏演義鈔 16.63

16.63

疏「又即心了境界之佛」下，第二取兩鏡及一尊容以合。尊容喻真佛，故今學人只解即心即佛、是心作佛，不知即境即佛、是境作佛。今明以如為佛，心境皆如，心如即佛，境如焉非？又心有心性，心能作佛；境有心性，安不作佛？以心收境，則心中見佛，是境界之佛。以境收心，則境中見佛，是唯心如來。「心佛重重」者，即兩鏡之重重。「而本覺性一」者，即尊容之雙入。疏「皆取之不可得」下，第三雙融前二，以成止觀。心境兩亡即止，理智交徹即觀。

In the Commentary, from 'furthermore, the Buddha that is the realm discerned through the mind' downward, the second part takes the two mirrors and a sacred image to match. The sacred image illustrates the true Buddha; learners today only understand that the mind itself is Buddha and this mind makes Buddha, but do not know that the objective realm itself is Buddha and this objective realm makes Buddha. Now it clarifies that taking tathatā as Buddha, mind and object are both tathatā; if the mind as tathatā is Buddha, how could the objective realm as tathatā not be? Moreover, the mind has the mind-nature, and the mind can make Buddha; the objective realm has the mind-nature, so how could it not make Buddha? Subsuming the object with the mind, one sees the Buddha in the mind—this is the Buddha of the objective realm. Subsuming the mind with the object, one sees the Buddha in the objective realm—this is the mind-only Tathāgata. 'Mind and Buddha layer upon layer' is the layer upon layer of the two mirrors. 'Yet the nature of fundamental awakening is one' is the sacred image entering both. In the Commentary, from 'none of them can be grasped' downward, the third part blends both of the preceding to establish calm and insight. Both mind and object perishing is calm; principle and cognition thoroughly interpenetrating is insight.