大方廣佛華嚴經隨疏演義鈔 79.60

79.60

疏「亦非非心為所依止」者，三遮救也。恐有難云：若非心義，無分別智應依於色。故今顯云：所依之王非全無體。此上總標有也。次「心種類故」下，釋成有義。謂是心種類，安得非心？次云「以心為因」下，復釋上文心為種類。言「此位」者，即是果位，謂以集起等心為因，引得果位淨八識故，不可名為非心也。如無表色依表色生，故得名色，據此亦得名無集起心等。

Regarding the Commentary's statement "It is also not that a non-mind serves as the support": this is the third [part], preventing a flawed defense. Fearing there might be an objection saying: If it is not the meaning of mind, non-discriminating wisdom should rely on form. Therefore, it is now shown: the king that is relied upon is not entirely without essence. The above generally marks its existence. Next, from "because it is of the category of mind" downward: this explains and establishes the meaning of its existence. That is, since it is of the category of mind, how could it be a non-mind? Next, it says: "taking mind as the cause" downward, again explaining the above text about mind being the category. As for "this stage": this is the stage of fruition. That is, taking the mind of accumulation and arising and so forth as the cause, it brings about the pure eight consciousnesses of the stage of fruition; therefore it cannot be called a non-mind. Just as non-informative form arises relying on informative form and is thus called form, based on this, it can also be called a mind without accumulation and arising, and so forth.