大方廣佛華嚴經隨疏演義鈔 69.26

69.26

Regarding the commentary's "Second, abandoning all..." and below: within the purity of patience, there are two parts: abandoning all conceptualisation and ideation of citta, manas, and manovijñāna, which together constitute abandoning hindrances. In the text of the commentary, it first explains the word "abandoning" and then explains the citta, manas, and manovijñāna that are abandoned. These three are divided into two categories, and the phrase "conceptualisation and ideation" applies to both places; hence it is quoted first. "1. Abandoning citta": this quotes the sūtra. It means abandoning the conceptualisation and ideation of the retribution mind; this uses the treatise to explain the word "citta" in the sūtra. However, the treatise fully states: "Ideation of conceptualising objects of retribution, and ideation of conceptualising grasped objects. Its ideation of conceptualising objects of retribution directly explains the word citta." From "That is, the eighth, the vipākavijñāna..." downward, the commentary explains the treatise, because the vipākavijñāna is the retribution mind. In that seventh stage, one cultivates untainted causes and thereby experiences this result-essence of parāvṛtti retribution, which is precisely the retribution mind. As for the statement "because the evolving, manifesting, and omnipresent also do not function": the two words "evolving" and "manifesting" are from the Awakening of Faith, because the eighth, the ālaya, has its three subtle aspects, namely karma, evolution, and manifestation. The aspect of karma is the subtlest, and only when the bodhisattva stages are exhausted can one abandon it. Now, having attained this patience, evolution and manifestation do not function, which means that the two divisions of seeing and form also do not function. As for "omnipresent," this is from treatises such as the Vijñaptimātratā. The eighth, the ālaya, is associated only with the five omnipresent mental factors, namely contact, attention, feeling, ideation, and volition. Now, being congruent with this patience, these also do not function; hence the commentary collectively says, "because the evolving, manifesting, and omnipresent also do not function." In using the word "also": for instance, upon entering the cessation attainment, the previous seven do not function, while the eighth sustains the body; now, even the two divisions of the eighth do not function, showing that it is increasingly profound—this is what the sūtra means by abandoning the conceptualisation and ideation of citta.