大方廣佛華嚴經隨疏演義鈔 71.22

71.22

疏「今初為五」者，一約心明處、二就界明處、三就位明處、四就時明處、五約行明處。今初，言「報心」者，異熟賴耶總報體故。微細等義，頻見上文。言「不離現事而生故但云心」者，故《唯識》等詺前七識為異熟生，非是報體。酬昔心種，不得名報。而七識皆依第八託緣現起，名不離現事。種隨現起或有或無，名「暫迴轉處」，如人假寐，不必本房。

Regarding the commentary's phrase "Now, the first has five [parts]": 1. Clarifying the locus in terms of the mind; 2. Clarifying the locus in terms of the realms; 3. Clarifying the locus in terms of stages; 4. Clarifying the locus in terms of time; 5. Clarifying the locus in terms of practice. Now, for the first: regarding "maturation mind" (vipākacitta), it is the overall fruition-entity of the heterogeneously maturing ālayavijñāna. Meanings such as subtlety have appeared frequently in the text above. Regarding "because it arises without departing from present phenomena, it is simply called 'mind'", thus the Vijñaptimātratāsiddhi and other texts designate the first seven consciousnesses as "born of maturation" (vipākaja), and not as the fruition-entity itself. Since they repay seeds of past minds, they cannot be called the fruition [itself]. Yet the seven consciousnesses all arise presently by relying on the eighth and engaging conditions; this is called "not departing from present phenomena." The seeds, following the present arising, may be present or absent; this is called "the place where they temporarily turn," like a person dozing off, not necessarily in their original room.