大方廣佛華嚴經隨疏演義鈔 69.38

69.38

疏「二離第一有行有間發過」者，此第三節復離此過。若遠公云：「謂七地中十方便慧，發起勝行無功用心，名為有行有間發。」釋曰：發即發起。若以十方便為有行，此行最麁。又無功用心即淨地勤方便，則似義重。今治即前信勝及作大，義皆有行發起，而言有間者，約修無功用未得任運無功用，則有功用之間耳。又上通說第三二句通離二過，亦得離障、離有行有間發過。寂靜離淨地勤方便過，以離過寂靜返覆相成，故合為一雙治二過。第二喻中，滅定之義前地已說，〈法界品〉更明。言「能依心所憶想自亡」者，以論云「無彼依止」，故為此釋。

Regarding the commentary's "second, parting from the first fault of having practice and intermittent arising": this third section also parts from this fault. Master Huiyuan says: "In the seventh stage, the ten wisdoms of upāya initiate superior practice and effortless mind; this is called having practice and intermittent arising." Explanation: "Arising" means initiating. If one takes the ten upāyas as "having practice," this practice is the coarsest. Furthermore, if the effortless mind is diligent upāya in purifying the stage, the meaning would seem redundant. Now the antidote refers to the previously mentioned superiority of faith and the realization of greatness; both of their meanings involve the initiation of practice. As for "intermittent," it is spoken with respect to cultivating effortlessness without yet attaining spontaneous effortlessness, in which case there are intervals of effortful exertion. Moreover, it was generally stated above that the third pair of phrases commonly parts from both faults; it is also possible to understand parting from hindrances as parting from the fault of having practice and intermittent arising, and quiescence as parting from the fault of diligent upāya in purifying the stage. Because parting from faults and quiescence mutually complement each other back and forth, they are combined as a pair countering two faults. In the second metaphor, the meaning of the cessation attainment has already been explained in the previous stage and will be further clarified in the "Dharmadhātu Chapter." As for "the memories and conceptualizations of the supporting mind naturally perish": because the treatise says "without that support," this explanation is given.