大方廣佛華嚴經隨疏演義鈔 68.30

68.30

疏「然其能遠去行」下，第三離障，先躡前起後、後「故所離」下正明。亦《唯識論》，具云「七細相現行障，謂所知障中俱生一分，執有生滅細相現行，彼障七地妙無相道，入七地時便能永斷。由斯七地說斷二愚及彼麁重：一細相現行愚，即是此中執有生者，猶取流轉細生相故。二純作意求無相愚，即是此中執有滅者，由取還滅相故，純於無相作意勤求，未能空中起有勝行。」釋曰：今疏便以釋言解之，義已委具。由執還滅，故求無相。又相有二種：一有、二無，無者為細。

Regarding the Commentary's line beginning with "However, the practice that can go far": third is departing from obstacles, which first links to what precedes to introduce what follows, and then from "therefore what is departed from" onward explains it directly. This is also from the Vijñaptimātratāsiddhi-śāstra, which fully states: "The obstacle of the active manifestation of subtle signs on the seventh ground refers to the innate portion within the cognitive obscurations that grasps the active manifestation of subtle signs of arising and cessation. It obstructs the wondrous path of signlessness on the seventh ground; upon entering the seventh ground, one can permanently sever it. Due to this, the seventh ground is said to sever two kinds of ignorance and their gross heaviness: first, the ignorance of the active manifestation of subtle signs, which here means grasping that there is arising, because one still grasps the subtle signs of arising in transmigration; second, the ignorance of exclusively directing attention to seek signlessness, which here means grasping that there is cessation, because by grasping the signs of cessation and return, one exclusively directs attention and strives to seek signlessness, unable to initiate superior practices of existence within emptiness." Explanation: Now the Commentary uses words of explanation to interpret it, and its meaning is already fully provided. Due to grasping cessation and return, one seeks signlessness. Furthermore, there are two kinds of signs: first, existence, and second, non-existence; non-existence is subtle.