大方廣佛華嚴經隨疏演義鈔 66.16

66.16

疏「求義云何」下，第六別釋求相，即示二無我觀。於中，先舉迷、後「若我執亡」下明悟。「即捨賴耶名」者，《唯識》云「阿羅漢位捨，以三藏中無我愛執藏故，羅漢位捨。若約菩薩，義當八地已出三界。」言「妄心斯滅真心顯現」，即《起信》意，前疏已引。從「故下偈云」，引證。先引當經。具云「了達三界依心有，十二因緣亦復然。生死皆由心所作，心若滅者生死盡。」次云「即妄滅也，非心體滅」者，即暗引《起信》成經滅義。故彼文云「但心相滅，非心體滅。」《楞伽》亦云「若阿賴耶滅，不異外道斷見戲論。」亦前疏已用。

Regarding the commentary's statement, "What is the meaning of seeking?": From here down is the sixth section, separately explaining the characteristics of seeking, which demonstrates the contemplation of the two forms of selflessness. Within it, delusion is first adduced; later, from "If attachment to a self perishes" downward, awakening is clarified. As for "it immediately relinquishes the name ālaya", the Vijñaptimātratāsiddhi says: "It is relinquished at the stage of an arhat. Because among the three forms of storing, attachment to and grasping of a self-love are absent, it is relinquished at the stage of an arhat. In terms of bodhisattvas, it corresponds to the eighth ground, where they have already transcended the three realms." As for the statement that "when the deluded mind ceases, the true mind becomes manifest", this is the meaning of the Awakening of Faith, which the previous commentary has already cited. From "Hence the verse below says", proof is cited. First, the present sūtra is cited; it states in full: "Fully understanding that the three realms exist reliant on mind, / The twelve links of dependent origination are also like this. / Birth and death are entirely made by mind; / If the mind ceases, birth and death are exhausted." Next, the statement that "this is the cessation of delusion, not the cessation of the mind's essence" tacitly cites the Awakening of Faith to substantiate the sūtra's meaning of cessation. Thus that text states: "Only the characteristics of mind cease; the essence of mind does not cease." The Laṅkāvatāra-sūtra also states: "If the ālaya were to cease, it would be no different from the nihilistic prapañca of non-Buddhists." This was also used in the earlier commentary.