金光明經文句記 4.200

4.200

初、立喻顯。然鏡像喻，文乍濫通，須知圓意。通但六界而為鏡像，別圓十界而為鏡像。別雖十界，九是修成，修成不實，故如鏡像。圓知十界性德本具，以本具故，奪修無功，故如鏡像。《不二門》云「幻因既滿，鏡像果圓。」如此解之，故云懸體，體秪是解。鏡內鏡外者，解因緣所成，即鏡內拳指不實。亦解能成因緣，即鏡外拳指不實。

First, establishing an analogy to reveal it. However, with the analogy of the image in a mirror, the text suddenly seems to resemble the shared [teaching]; one must understand the round meaning. The shared [teaching] takes only the six realms as the mirror image, whereas the distinct and round take the ten realms as the mirror image. In the distinct, although there are ten realms, nine are accomplished through cultivation; what is accomplished through cultivation is not real, hence it is like a mirror image. The round knows that the ten realms are inherently possessed as virtues of nature; because they are inherently possessed, usurping cultivation has no efficacy, hence it is like a mirror image. The *Gate of Non-duality* (*Buer Men*) says: 'When illusory causes are perfected, the mirror-image fruit is complete.' Understanding it in this way is therefore called 'directly embodying'; 'embodiment' is simply understanding. 'Inside the mirror and outside the mirror': understanding what is formed by conditions, namely that the fist and fingers inside the mirror are unreal; and also understanding the conditions capable of forming, namely that the fist and fingers outside the mirror are unreal.