起信論疏筆削記 18.9

18.9

論　自體顯照下，二、約義結名也。疏　一切下，貼釋可知。故上等者，引因以證果，即用大中文。前則因心現果法，今則果心現因法，因果雖殊，心體是一，故《金錍》云：阿鼻依正全處極聖之自心，毘盧身土不逾下凡之一念。良以下，釋所以。生佛體同，無二相故，猶如父子共有一鏡，若照子時，子在父鏡中，亦在自鏡中；若照父時，父在子鏡中，亦在自鏡中。鏡是一體，攝屬二人，各成自鏡，互照互現，無別有體。以喻真心，生佛各具，雖云各有而理不可分，疏云無二，是斯意也。

Treatise: Regarding “Its own essence clearly illuminates” and so forth: Second, concluding the name based on the meaning. Commentary: Regarding “All” and so forth: The literal gloss is intelligible. Regarding “Hence above” and so forth: Citing the cause to verify the fruition refers to the passage in the greatness of function. Previously, the causal mind manifested the fruition dharmas, while now the fruition mind manifests the causal dharmas; though cause and fruition differ, the essence of the mind is one. Hence the Jinpi says: “The environment and beings of Avīci entirely abide within the own-mind of the ultimate sage; the body and land of Vairocana do not exceed a single thought of the lowliest ordinary being.” Regarding “Truly because” and so forth: It explains the reason. Sentient beings and Buddhas have the same essence, being without dual characteristics, just like a father and son sharing a single mirror: when it reflects the son, the son is in the father's mirror and also in his own mirror; when it reflects the father, the father is in the son's mirror and also in his own mirror. The mirror is a single essence belonging to two people, each becoming their own mirror, mutually illuminating and mutually manifesting, without having a separate essence. This serves as a metaphor for the true mind: sentient beings and Buddhas each possess it, and though it is said that each possesses it, in principle they cannot be divided; the commentary's saying “without duality” has this meaning.