[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣圓覺修多羅了義經略疏](https://indike.org/pramana/in.bauddha.taisho.1795) › 2.430 # 大方廣圓覺修多羅了義經略疏 2.430 大方廣圓覺修多羅了義經略疏 2.430 - **Language:** Classical Chinese ### [2.430](https://indike.org/pramana/in.bauddha.taisho.1795.2.430) 如諸鏡入一鏡中，諸鏡即成影像故，諸佛心入行人觀心，如影像也。然塵鏡之性本明，磨瑩即呈物像。眾生自心亦爾，心靜即現如來。故《論》「問云：若諸佛有自然業，能現一切處利益眾生者，云何世間多不能見？答曰：諸佛如來法身平等遍一切處，無有作意，故說自然，但依眾生心現。眾生心者，猶如於鏡，鏡若有垢，色像不現。如是眾生心若有垢，法身不現。」經云佛心，論云法身，身心一也，皆據能現之本。若就所現，應云應化。此約心靜故，則知佛心亦然，故名為現，非謂佛心有所現也。此乃鏡明則像像歷然，智顯則心心交映。故《淨名》云：「如自觀身實相，觀佛亦然。」 > Just as when many mirrors enter into a single mirror, the many mirrors become reflections, so too the minds of all buddhas entering into the contemplative mind of the practitioner are like reflections. However, the nature of a dusty mirror is fundamentally luminous; once polished, it presents the images of objects. Sentient beings' own minds are also like this: when the mind is quiescent, the Tathāgata becomes manifest. Thus the Treatise asks: 'If all buddhas possess effortless activity that can appear in all places to benefit sentient beings, why is it that most in the world cannot see them? It answers: The dharmakāya of all the Tathāgata buddhas is equal and ubiquitous everywhere, without deliberate intention; therefore it is said to be effortless, but it manifests only according to sentient beings' minds. Sentient beings' minds are like a mirror: if the mirror has dirt on it, visible forms and reflections do not appear. In the same way, if sentient beings' minds have defilement, the dharmakāya does not appear.' The sūtra speaks of the 'buddha mind' and the Treatise speaks of the 'dharmakāya'; body and mind are one, both based upon the ground capable of manifesting. If one considers what is manifested, one should speak of the response and transformation \[bodies\]. Here, because of the mind's quiescence, one realizes that the buddha mind is also thus, hence it is termed 'manifest'; it does not mean that the buddha mind has something to manifest. This is indeed: when the mirror is bright, the images are distinctly clear; when wisdom is revealed, minds mutually illumine each other. Thus the Vimalakīrtinirdeśa says: 'Just as when I contemplate the dharmatā of my own body, contemplating the Buddha is also thus.' > — English (machine translation) (machine translation) - [Previous: 2.429](https://indike.org/pramana/in.bauddha.taisho.1795.2.429) - [Next: 2.431](https://indike.org/pramana/in.bauddha.taisho.1795.2.431) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1795.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1795~en-mt.2.430) — English, machine translation ## Linked texts (2) - [釋摩訶衍論](https://indike.org/pramana/in.bauddha.taisho.1668.7.4) — Classical Chinese - [大乘起信論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasraddhotpadasastra*zh-paramartha.1.53) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1795.2.430](https://indike.org/pramana/in.bauddha.taisho.1795.2.430) · Pramāṇa