法界圖記叢髓錄 1.97

1.97

觀釋中，釋經「猶如明淨鏡，隨其面像現，內外無所有，業性亦如是」之文云：鏡有三種，謂如來藏鏡、錠光𭺌𭹳鏡、海印鏡也。如來藏鏡與所現像是一體，故不可分也。若取去像，鏡亦隨破，是故吾身即如來藏，不可別取故。若知業果是如來藏鏡中之像，則六道因果即不生也。然若得鏡時，所現之像如氷泯也。以熟教之中本末無二，如水與波無別，然而波是能依、水是所依故，得水之時波息水現故也。海印鏡中所現像者，吾五尺身具三世間無別住處，故云無住。即此無住亦云不動，既不動無側之吾身故，從何處轉何處耶？此所現像正即鏡體故，得鏡之時像不泯也。

In the Commentary on the Contemplation, explaining the sūtra text 'Like a bright and clean mirror, manifesting according to facing images; inside and outside there is nothing at all, and the nature of karma is also like this', it states: There are three kinds of mirrors: the tathāgatagarbha mirror, the brilliant light […] mirror, and the ocean seal mirror. The tathāgatagarbha mirror and the manifested images are of one substance, and thus cannot be separated. If the images were removed, the mirror would also be broken along with them; therefore our body is itself the tathāgatagarbha, and cannot be taken separately. If one knows that karmic retributions are images within the tathāgatagarbha mirror, then cause and effect of the six paths do not arise. However, when the mirror is attained, the manifested images vanish like ice. Because within the mature teaching the root and branches are non-dual, like water and waves without distinction; yet because waves are what rely and water is that upon which they rely, when water is attained, the waves cease and the water appears. As for the images manifested within the ocean seal mirror, our five-foot body fully possesses the three realms without any distinct place of abiding, hence it is called 'non-abiding'. This very non-abiding is also called 'unmoved'. Since our unmoving, unbiased body is already so, from where could it turn to where? These manifested images are directly the mirror-substance itself; therefore, when the mirror is attained, the images do not vanish.