大方廣佛華嚴經隨疏演義鈔 34.106

34.106

疏「三苦八苦亦皆除滅」者，由三塗苦滅，故生老病苦亦滅。由斷此惑不造十惡業故，無怨憎會苦。由斷分別欲貪故，無求不得苦及愛別離苦。從此唯有死及取蘊，至金剛無間道根本智斷彼二苦。雖有漏善法此時猶在行苦所隨，由被勝智照同法性，於解脫道不待擇滅，任運棄捨功歸無間。上約法相說。取正體無分別智名為根本，以望加行得名。雖通諸位，而見道、金剛二處最顯，故略舉之。又有約法性以本覺為根本智，以與始覺為根本故。此唯約解脫道。證理時與根本冥合，乃名獲得本覺根本，從此永無死及取蘊。雖斷惑證理立二道名，然同一剎那獲智亦爾。是故無間道斷見修二障種時，即是解脫道時斷也。

Regarding the Commentary's phrase "the three sufferings and eight sufferings are also entirely eliminated": because the suffering of the three evil destinies is extinguished, the sufferings of birth, old age, and sickness are also extinguished. Because this affliction is severed and the ten non-virtuous actions are not committed, there is no suffering of meeting the hated. Because discriminative desire and greed are severed, there is no suffering of not obtaining what is sought, nor the suffering of parting from the beloved. From this point on, there remain only death and the grasping aggregates; upon reaching the fundamental cognition of the diamond-like uninterrupted path, those two sufferings are severed. Although conditioned wholesome phenomena are at this time still accompanied by the suffering of conditioned existence, because they are illuminated by superior cognition to be identical with dharmatā, in the path of liberation, without waiting for analytical cessation, they are spontaneously renounced, with the merit reverting to the uninterrupted [path]. The above is explained in terms of the characteristics of dharmas. Taking the primary non-discriminating cognition as fundamental is designated in relation to preparatory application. Although it pervades all stages, it is most prominent in two places: the path of seeing and the diamond[-like samādhi]; hence they are briefly mentioned. There is also an explanation in terms of dharmatā that takes original awakening as fundamental cognition, because it serves as the root for initial awakening. This is strictly explained in terms of the path of liberation. When witnessing principle, it merges secretly with the fundamental, which is then called obtaining the root of original awakening; from this point on, there are forever no death or grasping aggregates. Although the two paths are named in terms of severing delusion and witnessing principle, they are identical in the acquisition of cognition in a single kṣaṇa. Therefore, when the seeds of the two hindrances of seeing and cultivation are severed in the uninterrupted path, they are severed precisely at the time of the path of liberation.