大方廣佛華嚴經隨疏演義鈔 18.39

18.39

疏「通緣三世」下，第二會釋經文。然四智廣義，次下喻中廣引論釋，今此但取其中同義。言通緣三世者，四智皆緣三世之境，果位八識相應之智皆緣三世，故云「並入三世」。下釋平等。言「鏡智離分別故依持平等」者，論云「此智心品離諸分別，所緣行相微細難知。」故云離諸分別。又云「不忘不愚一切境相，性相清淨離諸雜染，純淨圓德現種依持。」故云依持平等。意云：雖言現行功德之依、種子功德之持，由無分別，故得平等。

On the commentary's "pervasively taking the three time-periods as cognitive objects" and so forth: this is the second [section], reconciling and explaining the sūtra text. Now, the broad meaning of the four cognitions is extensively cited from the treatise and explained below under the metaphors; here we merely adopt the shared meaning among them. Regarding "pervasively taking the three time-periods as cognitive objects": the four cognitions all take the cognitive objects of the three time-periods as their objects, and the cognitions associated with the eight consciousnesses at the stage of fruition all take the three time-periods as cognitive objects; hence [the text] says, "together entering the three time-periods." Below, equality is explained. Regarding "because the mirror cognition is free from conceptual construction, its sustaining basis is equal": the treatise states, "The mental associates of this cognition are free from all conceptual construction; its cognitive objects and active modes are subtle and difficult to know." Hence it says, "free from all conceptual construction." It also states, "neither forgetting nor being deluded regarding the characteristics of all cognitive objects; its nature and characteristics are pure and free from all defilement; it is the sustaining basis for the manifest and seed forms of pure and complete virtues." Hence it says, "its sustaining basis is equal." The intended meaning is: although one speaks of the support for manifest virtues and the sustenance of seed virtues, because it is non-conceptual, it attains equality.