大方廣佛華嚴經隨疏演義鈔 33.47

33.47

疏「今依法性宗亦以如來藏性為鏡」者，疏中分二：第一釋文、第二顯義。前中亦三：初辨定鏡體、二顯喻相、三出業性。今初。言亦以者，非揀本識，識亦喻於鏡故。《楞伽》云「譬如明鏡現眾色像，現識處現亦復如是。」但法相宗不用如來藏為鏡，今雙用二義，故致「亦」言。言如來藏為鏡者，《起信論》釋本覺內體相合明中云「復次覺體相者，有四種大義與虛空等，猶如淨鏡。云何為四？一者如實空鏡，遠離一切心境界相，無法可現，非覺照義故。二者因熏習鏡，謂如實不空，一切世間境界悉於中現，不出不入、不失不壞，常住一心，以一切法即真實性故。又一切染法所不能染，智體不動，具足無漏，熏眾生故。三者法出離鏡，謂不空法出煩惱礙、智礙，離和合相，淳淨明故。四者緣熏習鏡，謂依法出離，故遍照眾生之心，令修善根隨念示現故。」釋曰：四鏡之名者，一空鏡，謂離一切外物之體。二不空鏡，謂鏡體不無，能現萬像故。三淨鏡，謂已磨治，離塵垢故。四受用鏡，謂置之高臺，須者受用。四中，前二自性淨、後二離垢淨。又初二就因隱時說，後二就果顯時說。又前二約空不空為二，後二約體用為二。又前二體，後二相故。云覺體相者，今約眾生，即前二鏡合而用之，以第二為能現、以第一顯本淨故。後之二鏡既在果位，約佛為境，故於福田甚深中用。

Regarding the commentary's "now, relying on the Dharmatā school, it also takes the nature of the tathāgatagarbha as a mirror": the commentary is divided into two parts: first, explaining the text; second, elucidating the meaning. The first part also has three: first, determining the essence of the mirror; second, revealing the characteristics of the simile; third, showing the nature of karma. This is the first. Saying "also takes" does not exclude the fundamental consciousness (ālaya-vijñāna), for consciousness is also compared to a mirror. The Laṅkāvatāra states: "Just as a bright mirror manifests various material forms and images, / The manifesting consciousness manifesting objects is also like this." It is just that the Dharmalakṣaṇa school does not use the tathāgatagarbha as the mirror; now, using both meanings together, it includes the word "also". As for the tathāgatagarbha being a mirror, the Awakening of Faith, in explaining inherent enlightenment where essence and characteristic are jointly clarified, states: "Furthermore, the essence and characteristics of enlightenment have four great meanings equal to space, like a clean mirror. What are the four? First, the mirror of reality as it is being empty, which is far removed from all characteristics of mental objects, having no dharma that can appear, not being of the nature of cognitive illumination. Second, the mirror perfumed by causes, which is reality as it is being non-empty; all worldly realms appear within it, neither going out nor coming in, neither lost nor destroyed, constantly abiding in the one mind, because all dharmas are the true nature itself. Moreover, it cannot be defiled by any defiled dharmas; the essence of cognition is unmoving, fully endowed with the undefiled, perfuming sentient beings. Third, the mirror of emergence from dharmas, meaning the non-empty dharma emerges from the hindrances of afflictions and the hindrances to the knowable, free from the characteristic of combination, pure and bright. Fourth, the mirror perfumed by conditions, meaning that by emerging in accordance with dharmas, it universally illuminates the minds of sentient beings, causing them to cultivate wholesome roots and manifesting in response to their thoughts." Commentary: Regarding the names of the four mirrors: first, the empty mirror, meaning its essence is free from all external objects. Second, the non-empty mirror, meaning the essence of the mirror is not non-existent, being able to manifest myriad images. Third, the pure mirror, meaning it has already been polished and is free from dust and defilement. Fourth, the functional mirror, meaning it is set upon a high terrace to be used by whoever needs it. Among the four, the first two are pure by self-nature, and the latter two are pure by separation from defilement. Furthermore, the first two are explained when the cause is hidden, while the latter two are explained when the fruit is manifest. Furthermore, the first two are divided based on empty and non-empty, while the latter two are divided based on essence and function. Furthermore, the first two are essence, and the latter two are characteristics. Saying "essence and characteristics of enlightenment": now, in terms of sentient beings, the first two mirrors are combined and used, taking the second as that which can manifest, and using the first to reveal fundamental purity. Since the latter two mirrors belong to the stage of fruition and take the Buddha as the object, they are used under the profound field of merit.