大方廣佛華嚴經隨疏演義鈔 33.32

33.32

疏「若能如是自覺通達」下，上來順釋經文不入之義，今此反顯能入之義，即如實觀。於中，先入唯心識觀。言自覺者，對上《楞伽》。《楞伽》云「彼婆羅門又問：『頗有非世論不？』佛答云：『有。外道不能知。以於外性不實妄想虛偽計著故。謂妄想不生，覺了有無。自心現量妄想不生，不受外塵，妄想永息，是名非世論。此是我法，非汝有也。』」今言自覺，略其大意，令覺自心耳。其通達之言，即《攝論》意。通達唯是意言分別，無有實法，即為入唯識方便。不取外相，即入唯心。疏「即復此心」下，引《起信論》成真如實觀。故彼論云「心若馳散，即當攝來令住正念。其正念者，當知唯心，無外境界。」釋曰：此即唯心識觀。次云「即復此心亦無自相，念念不可得。」釋曰：此即真如實觀。言「妄想不生」，亦《楞伽經》，已如前引。「便入法性」，結成上義。

Regarding the commentary's "if one can thus awaken oneself and penetrate" onward: whereas the preceding passage directly interpreted the sūtra text regarding the meaning of not entering, this passage inversely elucidates the capacity to enter, which is the contemplation of reality as it is. Within this, one first enters the contemplation of mind-and-consciousness only. The words "awaken oneself" correspond to the Laṅkāvatāra above. The Laṅkāvatāra states: "That brāhmaṇa asked again: 'Is there anything that is not mundane philosophy?' The Buddha answered: 'There is, but non-Buddhists cannot know it, because they falsely cling to unreal fabrications regarding external natures. It means when false conceptualisation does not arise, one awakens to existence and non-existence. When false conceptualisation does not arise from one's own mind's direct perception, external dust is not received, and false conceptualisations are forever extinguished; this is called non-mundane philosophy. This is my Dharma, not yours.'" Here, "awakening oneself" abbreviates its main import, directing one to awaken to one's own mind. The word "penetrate" reflects the intent of the Mahāyānasaṃgraha: penetrating that there is only the conceptualisation of mental verbalisation and no real entity serves as the upāya for entering consciousness-only. Not apprehending external characteristics constitutes entering mind-only. Regarding the commentary's "and furthermore this mind" onward: it cites the Awakening of Faith to substantiate the contemplation of reality as it is—tathatā. That treatise states: "If the mind scatters, one should immediately rein it in to make it abide in correct mindfulness. As for correct mindfulness, one should know it is mind-only, without external objects." Commentary: This is the contemplation of mind-and-consciousness only. Next, it states: "And furthermore, this mind is also without an intrinsic characteristic, unobtainable from moment to moment." Commentary: This is the contemplation of reality as it is—tathatā. The words "false conceptualisation does not arise" are also from the Laṅkāvatāra-sūtra, as cited before. "One then enters dharmatā" concludes and confirms the above meaning.