大方廣圓覺修多羅了義經略疏 1.887

1.887

由自心已空，但是覺照，寧有凡聖差別之二焉？冥一如之無心，即萬動之恒寂故。普照是用，寂滅是體，佛之所極，極於寂照。故《纓絡經》說：「等覺照寂，妙覺寂照。」今云同佛，是等覺義，故云普照寂滅。《金光明經》、《攝大乘論》皆說佛果無別色聲功德，唯如如及如如智獨存，三種世間融無礙故。世界即器世間，眾生即有情世間，成佛即智正覺世間也。

Because one's own mind is already empty, it is merely the illumination of enlightenment; how could there be the duality of difference between ordinary and sage? Because merging into the no-mind of one tathatā is the constant quiescence of myriad movements. Universal illumination is function, and quiescence is essence; that which the Buddha culminates in culminates in quiescence and illumination. Therefore the Ratnakūṭa Sūtra says: "Equal enlightenment illuminates quiescence; wondrous enlightenment is quiescent illumination." Here, saying "identical to the Buddha" carries the meaning of equal enlightenment, and thus it says "universally illuminates, and quiescence [is non-dual]." The Suvarṇaprabhāsa Sūtra and the Mahāyānasaṃgraha both explain that the Buddha-fruit has no separate merit of form and sound, but only tathatā and the wisdom of tathatā alone remain, because the three kinds of worlds are fused without obstruction. The "world" is the receptacle world, "sentient beings" are the world of sentient beings, and "attaining buddhahood" is the world of the wisdom of correct enlightenment.