大方廣佛華嚴經隨疏演義鈔 61.36

61.36

疏「本論釋一心云」下，先引論；後「欲異世間是如實修」下，疏釋論文。上釋無漏，此下釋一心。然論經「一心云心行一處」，今釋論文，乃以二意釋行一處。謂一以不斷三昧，即約無漏相續無間，即竪說一心。二以行一境者，約事對緣，橫說一心，由二禪已上唯以意識行法塵故。從「由此即名」下，結成三昧無漏。但緣一境即是三昧，今復相續故是無漏，無有漏法來相間故。《瑜伽》云「世間靜慮但捨彼品麁重，不捨種子。無漏靜慮二種俱捨，故無有間。」

Regarding the commentary's "The basic treatise explains one mind saying" downward: first it cites the treatise; later, from "Wishing to differ from the worldly, it is true cultivation" downward, the commentary explains the treatise text. The above explained undefiled; from here down explains one mind. However, the treatise and sūtra state that "one mind means the mind operating in one place"; now, explaining the treatise text, it uses two meanings to explain operating in one place: first, by uninterrupted samādhi, that is, referring to the continuity without interval of the undefiled, which is the vertical explanation of one mind; second, by operating on a single object-field, referring to matters facing conditions, which is the horizontal explanation of one mind, because from the second dhyāna upward it operates on dharmadhātu objects solely by mental consciousness. From "Through this, it is precisely called" downward, it concludes the samādhi as undefiled. Merely focusing on one object is samādhi; here it is furthermore continuous, hence it is undefiled, as no defiled dharmas come to intervene between them. The Yogācārabhūmi says: "Worldly dhyāna only abandons the heaviness of that category, not the seeds. Undefiled dhyāna abandons both kinds, hence there is no interval."