大方廣佛華嚴經隨疏演義鈔 18.54

18.54

疏「又大圓鏡智」下，第二以喻喻四智。於中二：先以初喻喻於圓鏡及平等智、後以後喻喻後二智。前中復二：先別釋喻相、後總結喻意。前中復二：先喻鏡智、後喻平等。前中又二：先引《唯識》證包含義、後引當經雙證二義。今初。《唯識》第十云「一大圓鏡智相應心品，謂此心品離諸分別，所緣行相微細難知，不忘不愚一切境相，性相清淨離諸雜染，純淨圓德現種依持，能現能生身土智影，無間無斷窮未來際，如大圓鏡現眾色像。」釋曰：純者無雜，淨者離染，圓者滿義。現種依持者，現行功德之依、種子功德之持，能現能生身土三智之影。餘文可知。

Regarding the commentary's "Furthermore, the great mirror cognition" and what follows: this is the second, using the analogies to illustrate the four cognitions. Within this there are two: first, using the initial analogy to illustrate the mirror and equality cognitions; second, using the subsequent analogy to illustrate the latter two cognitions. Within the former, there are again two: first, individually explaining the aspects of the analogy; second, generally concluding the meaning of the analogy. Within the former of these, there are again two: first, illustrating the mirror cognition; second, illustrating the equality [cognition]. Within the former, there are again two: first, citing the *Vijñaptimātratā[-siddhi]* to prove the meaning of encompassing; second, citing this very sūtra to doubly prove both meanings.\nAs for the first: the tenth fascicle of the *Vijñaptimātratā[-siddhi]* says: "First, the mental factor complex associated with the great mirror cognition refers to this mental factor complex being free from all conceptual differentiations. Its objective support and cognitive aspects are subtle and difficult to comprehend. It is unforgetful and nondeluded regarding all objective aspects. Its nature and characteristics are pure and free from all defilements. It serves as the basis and support for pure and complete virtues, both actualized and as seeds. It can manifest and generate the reflections of bodies, lands, and cognitions. It is uninterrupted without end, exhausting the limits of the future, just as a great mirror manifests the forms and images of various shapes."\nExegesis: "Pure" means unmixed; "clean" means free from defilement; "complete" means fully perfected. "Basis and support for the actualized and seeds" means being the support for actualized virtues and the container for seed virtues, able to manifest and generate the reflections of bodies, lands, and the three cognitions. The rest of the text can be understood.