大方廣佛華嚴經隨疏演義鈔 13.6

13.6

疏「然有」下，開章別釋中，先開章、後別釋。釋中，先釋本影中四句為四。第二句中分二：先正明俱有、後說聚集顯現。前中亦二：先引《佛地論》各別成立、後引《二十唯識》雙證前義。前中，初即如來實有說法，故名本質。文通六文，義通十義，皆是已下顯文義本。因位說聽由於意識故，果位中亦唯意識，故云妙觀察智相應淨識，以果位中智強識劣，故說此識與智相應。此智能於大集會中雨大法雨，故能說法。智所依王即是第六，故云淨識之所顯現。而言淨者，純無漏故。《唯識疏》云「既無漏心現，即真無漏文義為體。是故世尊實有說法，言不說者是密意說。」疏「佛地論第一云有義」下，引證，可知。

Regarding the Commentary's text from “However, there are...” onward, within the opening of sections and detailed explanations, it first opens the sections and then provides the detailed explanations. In the explanation, it first explains the four lines of archetype and reflected image as four points. The second line is divided into two parts: first, directly explaining that both exist; second, discussing accumulation and appearance. The former also has two parts: first, citing the Buddhabhūmi-śāstra to establish each separately; second, citing the Viṃśikā-vijñaptimātratā to verify both points together. In the former, the first means that the Tathāgata truly preaches the Dharma, and hence it is called the archetype. The text extends through six kinds of texts, and the meaning extends through ten kinds of meanings; all of these are below to reveal the archetypes of text and meaning. Because speaking and listening in the causal state are through the mental consciousness (manovijñāna), in the resultant state they are also solely through the mental consciousness; therefore it is said to be the pure consciousness associated with the wisdom of wondrous observation (pratyavekṣā-jñāna). Since wisdom is predominant and consciousness is subordinate in the resultant state, this consciousness is said to be associated with wisdom. This wisdom can rain down the great Dharma rain within the great assembly, and hence can expound the Dharma. The sovereign [consciousness] upon which wisdom relies is precisely the sixth, and thus it is said to be manifested by the pure consciousness. As for saying “pure,” it is because it is purely uncontaminated. The Commentary on Vijñaptimātra states: “Since it is manifested by an uncontaminated mind, it takes true uncontaminated text and meaning as its essence. Therefore, the World-Honoured One truly preaches the Dharma; to say that he does not speak is an intentional statement.” Regarding the Commentary's text “Fascicle one of the Buddhabhūmi-śāstra states: ‘There is an opinion...’” onward, this adduces the proof-text, which is understandable.