大方廣佛華嚴經隨疏演義鈔 69.28

69.28

疏「後無所取著」下，釋能治中，疏文有三：初結前生後、二彰立所以、三別釋文相。今初，先正明。「故論云」下，以論為證。此之論文亦是揀濫。上云滅一切心意識分別想，但是滅障法想。「障法想」者，即有分別觀解之想。有治想者，即無分別智。是則別境五中慧所不泯，但無分別，上言不行耳。

Regarding the commentary's "Subsequently, having nothing to grasp or cling to" and below: within explaining the antidote, the text of the commentary has three parts: first, connecting the previous and introducing the subsequent; second, showing the reason for establishing it; third, separately explaining the characteristics of the text. Now for the first: it first directly explains. From "Hence the treatise states..." downward, it takes the treatise as proof. This treatise text also eliminates confusion. The above statement about extinguishing all conceptualisation and ideation of citta, manas, and manovijñāna merely refers to extinguishing the ideations of obstructing dharmas. "Ideations of obstructing dharmas" refers to ideations involving conceptual contemplation and understanding. The "ideation of the antidote" refers to non-conceptual cognition. Thus, among the five particular mental factors, the factor of prajñā is not obliterated; it is simply non-conceptual, and the previous statement meant that [conceptual] functioning ceased.