大方廣佛華嚴經隨疏演義鈔 61.108

61.108

疏「亦攝定愛」下，二出本論名。名離解法慢障，略云解法。實亦有定，本分中說。亦《唯識》文，論云「身見等言，亦攝無始所知障，攝定愛法愛。彼定法愛三地尚增，入四地時方能永害。由斯四地說斷二愚及彼麁重。一等至愛愚，即是此中定愛俱者。二法愛愚，即是此中法愛俱者。所知障攝二愚斷故，煩惱二愛亦永斷不行。今得無漏定及無漏教者，故違於彼。」即疏彼釋。愚即所知，愛即煩惱，故說俱斷。

Regarding the commentary from "it also subsumes attachment to concentration" below: The second part sets forth the name in the fundamental treatise. It is called the obstacle of arrogance arising from understanding the Dharma, or abbreviated as "understanding the Dharma." In reality, there is also concentration, as explained in the fundamental section. This is also the text of the Vijñaptimātratā; the treatise says: "The phrase 'personality view and so on' also subsumes beginningless cognitive obstacles, which subsume attachment to concentration and attachment to Dharma. Those attachments to concentration and Dharma still increase on the Third Ground; only upon entering the Fourth Ground can they be eternally eradicated. Due to this, the Fourth Ground is said to sever two follies and their gross heaviness (dauṣṭhulya). First, the folly of attachment to meditative attainment (samāpatti), which is what is associated with attachment to concentration here. Second, the folly of attachment to Dharma, which is what is associated with attachment to Dharma here. Because the two follies subsumed under the cognitive obstacle are severed, the two afflictive attachments also cease to operate eternally. Now, because one attains undefiled concentration and undefiled teaching, they oppose them." This is the commentary's explanation of that. Folly is the cognitive [obstacle], and attachment is affliction; hence it is said that both are severed.