大方廣佛華嚴經隨疏演義鈔 18.54

18.54

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.