大方廣佛華嚴經隨疏演義鈔 33.74

33.74

疏「與前鏡喻因緣不同，餘義無別」者，前業果中喻如來藏，約其自心，故是因也。今將喻佛，是喻緣。故《起信》云「真如內熏為因，善友習熏為緣。」約四鏡中，即後二鏡已出纏故，正取緣熏小鏡，義兼法出離鏡，以法出離是緣熏習鏡之體故，義如前引。言餘義無別者，亦有一異染淨等義，則以佛為淨、以生為染。自他相望而論一異，謂心佛眾生三無差別等。

Regarding the commentary's statement, "It differs from the earlier mirror metaphor in terms of cause and condition, but the remaining meanings are not different": in the earlier discussion of karma and its fruit, the mirror was an analogy for the tathāgatagarbha in terms of one's own mind, and hence it was the cause. Here, it is used as an analogy for the Buddha, and hence it is the condition. Thus the Awakening of Faith says, "The internal perfuming of tathatā is the cause, and the habitual perfuming by good friends is the condition." In terms of the four mirrors, these are the latter two mirrors, since they have already emerged from entanglements; it primarily takes the small mirror of conditional perfuming, and its meaning also encompasses the mirror of dharma-emergence, because dharma-emergence is the essence of the mirror of conditional perfuming, as explained in the previously cited meaning. As for "the remaining meanings are not different," it also contains the meanings of identity and difference, defilement and purity, and so forth; thus, taking the Buddha as pure and sentient beings as defiled, one discusses identity and difference by comparing self and other, meaning that the mind, the Buddha, and sentient beings—these three are not differentiated, and so forth.