大方廣佛華嚴經隨疏演義鈔 69.27

69.27

疏「二離意識」者，牒經二字。「離方便心憶想分別」者，是疏取論意釋經意。為第七識即前六，此之意識是異熟生，但名方便。「論云」下，以論證上方便之義。言「攝受分別性想」者，第七內攝受六識外分別，此等王所居然不行。「謂六七」下，疏釋論意及與經意，謂六七識即是心王。「及中心所」者，六七二識所攝心所一切不行。故結云「心行處滅」，不同七地猶有觀求之心也。

Regarding the commentary's "2. Abandoning manovijñāna": this quotes two words from the sūtra. "Abandoning the conceptualisation and ideation of the mind of expedient means" is the commentary drawing on the treatise's meaning to explain the sūtra's meaning. Because the seventh consciousness is just [the basis for] the previous six, this manovijñāna is born of retribution and is merely called expedient means. From "The treatise states..." downward, it uses the treatise to prove the above meaning of expedient means. As for "ideation of grasping conceptual nature": the seventh inwardly grasps, and the six consciousnesses outwardly conceptualise; these primary minds and mental factors naturally do not function. From "Meaning the sixth and seventh..." downward, the commentary explains the treatise's meaning and the sūtra's meaning, saying that the sixth and seventh consciousnesses are the primary minds. "And the mental factors therein": all the mental factors included in the sixth and seventh consciousnesses do not function. Hence it concludes, "the place of mental activities is extinguished," unlike the seventh stage, which still has the mind of contemplation and seeking.