大方廣佛華嚴經隨疏演義鈔 18.37

18.37

疏「境既雙泯而雙現」下，第三仍前三智釋無障礙智，謂合前二種中道為無障礙。然前三智圓融已為無礙，而未明遮照無礙，故復雙融明無障礙。然雙泯即前雙遮，雙現即前雙照。若境雙泯，則無心於真俗為寂也。若境雙現，則心權實雙鑑為照。故云「智亦寂照而雙流」。二種中道既無障礙，二種二諦居然相融。

Below the Commentary's statement, "Since the realm both mutually vanishes and mutually appears," third, based on the preceding three cognitions, it explains unhindered cognition; that is, combining the previous two kinds of middle way constitutes unhinderedness. The perfect fusion of the previous three cognitions is already unhindered, but because the unhinderedness of negation and illumination was not yet clarified, it again fuses both to clarify unhinderedness. Mutually vanishing is the previous double negation; mutually appearing is the previous double illumination. If the objective realm mutually vanishes, the mind is without mind regarding the ultimate and conventional, which is quiescence. If the objective realm mutually appears, the mind simultaneously examines the provisional and real, which is illumination. Therefore it says: "Cognition also flows dual-track through quiescence and illumination." Since the two kinds of middle way are unhindered, the two kinds of two truths are naturally interfused.