大方廣佛華嚴經隨疏演義鈔 61.107

61.107

疏「然所燒」下，三明所斷障。疏文有四：一舉《唯識》；二亦攝法愛定愛，兼收本論；三「菩提分」下，正明斷義；四「由斯四地」下，別說二愚。然《唯識》一分之下，更有論云「第六識俱身見等，攝最下品故，不作意緣故，遠隨現行故，名微細。」釋曰：第六識言揀第七識，第七識俱以微細名故，此地未斷。今言微細，望前地說有三義，故立微細名。一第六識中，分別身見名為上品，唯不善故；獨頭貪等名為中品，通善不善；此唯無記，故名下品。二不作意緣故，即任運生義。三遠隨現行故，從無始來隨逐於身故。有上三義，故名微細。論云「彼障四地菩提分法，入四地時便能永斷。」釋曰：以有身見：不能觀身為不淨等。問：上言所知障中俱生一分，那名煩惱？答：此所知障，昔時多分與煩惱障同一體起，立煩惱名。由菩提分正斷所知，彼之身見亦不行故。前之三地何不爾耶？以相同世間，今此出世方能離之。

Regarding the commentary from "however, that which is burned" below: The third part clarifies the obstacles that are severed. The commentary text has four parts: first, citing the Vijñaptimātratā; second, also subsuming attachment to Dharma and attachment to concentration, concurrently incorporating the fundamental treatise; third, from "factors of bodhi" below, directly clarifying the meaning of severance; fourth, from "due to this, the Fourth Ground" below, specifically explaining the two follies. However, after the "one part of the [innate]" in the Vijñaptimātratā, the treatise further says: "Because personality view and so on associated with the sixth consciousness subsume the lowest grade, because they do not arise from deliberate attention, and because they have remotely accompanied active manifestations, they are called subtle." Explanation: The phrase "sixth consciousness" excludes the seventh consciousness; because that which is associated with the seventh consciousness is termed subtle, it is not severed on this ground. Now, calling it "subtle" has three meanings relative to the preceding grounds; hence, the name "subtle" is established: First, within the sixth consciousness, discriminative personality view is named the superior grade because it is exclusively non-virtuous; solitary greed and so on are named the intermediate grade because they encompass both virtuous and non-virtuous; this is exclusively neutral (avyākṛta), and is thus called the inferior grade. Second, because it does not arise from deliberate attention, it has the meaning of arising spontaneously. Third, because it remotely accompanies active manifestations, having pursued the body from beginningless time. Having the above three meanings, it is called subtle. The treatise says: "These obstruct the factors of bodhi of the Fourth Ground; when entering the Fourth Ground, they can then be eternally severed." Explanation: Because of the personality view, one cannot contemplate the body as impure, and so forth. Question: Above it was said to be an innate part within the cognitive obstacle—how can it be named affliction? Answer: This cognitive obstacle in the past mostly arose as one essence with the affliction obstacle, so the name affliction was established for it. Because the factors of bodhi directly sever the cognitive [obstacle], that personality view of it also ceases to operate. Why is it not so on the preceding three grounds? Because their characteristics are identical to the worldly; only now, with this supramundane [ground], is one able to separate from it.