大方廣佛華嚴經隨疏演義鈔 33.30

33.30

疏「既隨分別」下，二別釋下半，未曾有一法得入於法性。然此句牒上《攝論》及經一切是分別言，故云「既隨分別」。「則妄計意流」者，即引《楞伽》釋成。彼經第三，因說破外道所說皆是世論，末後婆羅門問言：「癡愛業因故有三有耶？為無因耶？」我時報言：「此二者亦是世論。」彼復問言：「一切法皆入自相共相耶？」我復報言：「此二亦是世論。」婆羅門云：「乃至意流妄計外塵。」「皆是世論。」故云妄計意流。

Regarding the commentary's "since one follows conceptualisation" onward: second, it specifically explains the second half of the stanza, [which says] not a single dharma has ever managed to enter into dharmatā. Now, this phrase takes up the Mahāyānasaṃgraha cited above and the sūtra's words that "everything is conceptualisation"; hence it states, "since one follows conceptualisation". Regarding "the flow of mind falsely imputes": this cites the Laṅkāvatāra-sūtra to establish the point. In the third fascicle of that sūtra, following an exposition refuting non-Buddhist teachings as all being mundane philosophies (lokāyata), at the end a brāhmaṇa asks: "Is the existence of the three realms due to the causal conditions of ignorance, craving, and karma? Or is it without cause?" I then replied: "Both of these are also mundane philosophies." He asked again: "Do all dharmas enter into particular characteristics (svalakṣaṇa) and common characteristics (sāmānyalakṣaṇa)?" I again replied: "These two are also mundane philosophies." The brāhmaṇa said: "...up to the mind's flow falsely imputing external dust (objects)." [The Buddha replied:] "All these are mundane philosophies." Hence it is said that "the flow of mind falsely imputes".