大方廣佛華嚴經隨疏演義鈔 69.26

69.26

疏「第二離一切」下，忍淨中，文二：謂離一切心意識分別想，總為離障。疏文中，先釋離字、後釋所離之中心意識。三別為兩類，分別想字通其二處，故先牒之。「一離心者」，牒經。謂離報心憶想分別，此即以論釋經心字。然論具云「報分別境界想，攝受分別境界想。其報分別境界想正釋心字。」「謂第八異熟識」下，疏釋論，異熟識是報心故。彼七地中修無漏因，感此變易異熟果體，即是報心。言「轉現遍行亦不行故」者，轉現二字，即《起信論》，以第八賴耶有其三細，謂業轉現。業相最細，菩薩地盡方能離之。今得此忍，轉現不行，即見相二分亦不行也。言「遍行」者，即《唯識》等論。第八賴耶與心所俱，唯有遍行五耳，謂觸、作意、受、想、思。今與此忍相應，斯亦不行，故疏總云「轉現遍行亦不行故」。而云亦者，如入滅定，前七不行，第八持身。今八二分亦復不行，顯轉深也，即是經中離心分別想。

Regarding the commentary's "Second, abandoning all..." and below: within the purity of patience, there are two parts: abandoning all conceptualisation and ideation of citta, manas, and manovijñāna, which together constitute abandoning hindrances. In the text of the commentary, it first explains the word "abandoning" and then explains the citta, manas, and manovijñāna that are abandoned. These three are divided into two categories, and the phrase "conceptualisation and ideation" applies to both places; hence it is quoted first. "1. Abandoning citta": this quotes the sūtra. It means abandoning the conceptualisation and ideation of the retribution mind; this uses the treatise to explain the word "citta" in the sūtra. However, the treatise fully states: "Ideation of conceptualising objects of retribution, and ideation of conceptualising grasped objects. Its ideation of conceptualising objects of retribution directly explains the word citta." From "That is, the eighth, the vipākavijñāna..." downward, the commentary explains the treatise, because the vipākavijñāna is the retribution mind. In that seventh stage, one cultivates untainted causes and thereby experiences this result-essence of parāvṛtti retribution, which is precisely the retribution mind. As for the statement "because the evolving, manifesting, and omnipresent also do not function": the two words "evolving" and "manifesting" are from the Awakening of Faith, because the eighth, the ālaya, has its three subtle aspects, namely karma, evolution, and manifestation. The aspect of karma is the subtlest, and only when the bodhisattva stages are exhausted can one abandon it. Now, having attained this patience, evolution and manifestation do not function, which means that the two divisions of seeing and form also do not function. As for "omnipresent," this is from treatises such as the Vijñaptimātratā. The eighth, the ālaya, is associated only with the five omnipresent mental factors, namely contact, attention, feeling, ideation, and volition. Now, being congruent with this patience, these also do not function; hence the commentary collectively says, "because the evolving, manifesting, and omnipresent also do not function." In using the word "also": for instance, upon entering the cessation attainment, the previous seven do not function, while the eighth sustains the body; now, even the two divisions of the eighth do not function, showing that it is increasingly profound—this is what the sūtra means by abandoning the conceptualisation and ideation of citta.