大毘盧遮那成佛經疏 9.18

9.18

The first line of the Sanskrit text merely says 'shape and form', yet its phrasing is continuous with the unconditioned Dharma, intending to clarify that phenomena are devoid of shape and form. Their nature is originally pure, like a clear mirror serene and pellucid, without defilement or turbidity, yet capable of universally reflecting all images. You should know that these images are not born from within the mirror, not born from external substances, not born from both together, nor do they exist without causes and conditions; various prapañca are all inapplicable to them, nor can they be grasped, but merely belong to causes and conditions. When conditions converge they are not born; when conditions disperse they do not perish; that is to say, they are neither impermanent nor annihilated, neither coming nor going. You should know that the image is the mirror, and the mirror is the image. If one can understand in this way, one sees the dharmatā of all phenomena and knows that the self-nature of the mind is originally undefiled. Using this mirror-like mind to reflect upon the mind-like mirror, it is said that the mind itself sees the mind and the mind itself knows the mind; wisdom and the mirror are not two and not distinct. The reason the cataract film of the eye was removed was precisely to contemplate this dharmadhātu; hence it explains itself. If one accords with this, one attains the Sarvanīvaraṇaviṣkambhin samādhi in the universal gateway maṇḍala, and is able to produce matchless benefit for all sentient beings—also called 'unrivaled' or 'incomparable', meaning immeasurable. Because one is capable of giving birth to oneself in the family of the mind-Buddha, one is called a child of the Buddha's heart. Because one is born from the mind-Buddha, it says 'you are born from the Buddha's heart'.