大方廣佛華嚴經隨疏演義鈔 69.41

69.41

疏「住於報行」下，三別釋能治。「此牒經」下，疏釋。前意明教道者，無功無分別智可寄言故；後約證道，正證真如故。證道有五：一舉論；二「此約」下，引例案定；三「即離」下，明所離過；四「報行者」下，釋經報行；五「住真如」下，重釋論文。而有二意：一雖舉賴耶，但取真如，以第八地捨賴耶名故，故《唯識》云「阿羅漢位捨」。釋曰：大乘第八地同於羅漢，以捨分段出三界故。二「又佛地」下，存其賴耶，則顯譯論不善用名。以第八識有其多名故，賴耶但是局凡位故。異熟直至菩薩地盡，雖同第八，不應存賴耶名耳。第八名別，已見上文。

Regarding the commentary's "dwelling in fruition-practice..." onward: third is distinctly explaining the antidote. "This resumes the sūtra..." onward is the commentary's explanation. The earlier intent clarified the path of teaching because effortless, non-discriminating wisdom can be expressed in words; the latter is in terms of the path of realization because it directly realizes tathatā. The path of realization has five parts: first, citing the treatise; second, from "this is in terms of..." onward, citing parallels to settle the matter; third, from "namely parting..." onward, clarifying the faults departed from; fourth, from "fruition-practice..." onward, explaining the sūtra's "fruition-practice"; fifth, from "dwelling in tathatā..." onward, re-explaining the treatise text. And there are two meanings: First, although the ālaya is cited, one takes only tathatā, because in the eighth stage the name ālaya is relinquished; hence the Vijñaptimātratā says, "Relinquished at the rank of arhat." Explanation: In the Mahāyāna, the eighth stage is equivalent to an arhat because of relinquishing delimited transmigration and exiting the three realms. Second, from "moreover, the Buddha stage..." onward, retaining the ālaya reveals that the translator of the treatise did not employ names skillfully. Because the eighth consciousness has many names, ālaya is restricted only to the mundane rank. Vipāka continues straight through to the end of the bodhisattva stages; although it is equally the eighth [consciousness], the name ālaya should not be retained. The different names of the eighth have already been seen above.