大方廣佛華嚴經隨疏演義鈔 16.63

16.63

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.