大方廣圓覺修多羅了義經略疏 2.430

2.430

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.'