大乘起信論裂網疏 4.29

4.29

This essence of the tathatā of mind-nature is equal and non-dual between buddhas and sentient beings. Although fundamentally non-dual, every single buddha, every single sentient being, down to every single fine speck of dust, each wholly assumes tathatā as its essence, not being a mere fraction of tathatā; although every single buddha, every single sentient being, down to every single fine speck of dust, is entirely the whole essence of tathatā, yet there are not multiple tathatās—this is the inconceivable Dharma-gate of the one mind. For instance, it is like a thousand lamps illuminating together: they mutually pervade and mutually contain each other, without mingling and without obstruction. Therefore, speaking from the perspective of buddhas, all sentient beings are sentient beings within the mind of the Buddha, because the Buddha's mind vertically exhausts and horizontally pervades [all space and time], having nothing whatsoever outside it. Speaking from the perspective of sentient beings, all buddhas are buddhas within the minds of sentient beings, because the sentient being's mind vertically exhausts and horizontally pervades, having nothing whatsoever outside it. Speaking from the perspective of my present momentary, infinitesimal mind right now, all buddhas and all sentient beings are buddhas and sentient beings within my mind, because the present momentary, infinitesimal mind vertically exhausts and horizontally pervades, having nothing whatsoever outside it. This is what is meant by "mind, Buddha, and sentient beings: these three are without distinction." Therefore, the untainted seeds fundamentally contained within the ālaya are the very essence of the tathatā of our mind, and their internal cause seeking to manifest is called "perfuming of the essence." The great compassionate function on the fruitional stage of the buddhas and bodhisattvas is the very function of the tathatā of our mind, and its external conditions providing assistance is called "perfuming of the function." (Whenever the words "internal" and "external" are used, they are spoken accommodating conventional sentiments; neither is outside the mind).