大方廣佛華嚴經隨疏演義鈔 20.27

20.27

疏「此離二取相」者，《唯識》第八有四二取：一相見、二名色、三王所、四本末。本即第八異熟，末即前六識異熟。今當相見，所覺是相、能覺是見。遠離覺所覺，名自覺聖智。故《楞伽》云「一切無涅槃，無有涅槃佛。無有佛涅槃，遠離覺所覺。」即斯義也。上是第一經。第二又云「佛告大慧：『前聖所知，轉相傳授，妄想無性。菩薩摩訶薩獨一靜處，自覺觀察，不由於他離見妄想，上上勝進入如來地，是名自覺聖智之相。』」

Regarding the commentary's "This is free from the characteristics of the two graspings": the eighth [fascicle] of the Vijñaptimātratāsiddhi has four [pairs of] two graspings: first, object and view (nimitta and darśana); second, name and form (nāmarūpa); third, king and mental factors (citta and caitta); fourth, root and branch. The root is the eighth [consciousness] maturation (vipāka); the branch is the maturation of the first six consciousnesses. Here it corresponds to object and view: what is awakened to is the object, and what can awaken is the view. Being far removed from the awakened and the object of awakening is called the noble cognition of self-realization (pratyātmāryajñāna). Therefore the Laṅkāvatāra states: 'In all things there is no nirvāṇa, nor is there a Buddha of nirvāṇa. There is no Buddha nirvāṇa, far removed from the awakened and the object of awakening.' This is precisely the meaning. The above is from the first [fascicle of the] sūtra. The second [fascicle] further states: 'The Buddha told Mahāmati: "What was known by the ancient sages, transmitted progressively from one to another, is that conceptual construction is natureless. When a bodhisattva-mahāsattva, dwelling alone in a quiet place, observes with self-realization without relying on others, freeing himself from the conceptual construction of views, he enters superior and supreme advancement into the Tathāgata stage—this is called the characteristic of the noble cognition of self-realization."'