大方廣佛華嚴經隨疏演義鈔 31.7

31.7

疏「亦不可言」下，二遮救也，即法相師救。此法性師難法相義：心性是一者，八識心王同是心故，名為性一。破云生於種種，即眼耳鼻舌等，故非相違。「亦非第八」下，遮其轉救。救云：若八識非一，第八賴耶此是一義故。今破云：汝第八正是一，所熏心體含多種子，熏一成種種，亦非相違。「心性之言」下，以理正折第八，但是心相生滅，非唯識性。答中既云法性示生，不言第八無生示生，明是真如隨緣義耳。

In the Commentary, from "Nor can it be said..." onward is the second: precluding rebuttals; that is, the rebuttal of the Dharmalakṣaṇa master. This is the Dharmatā master challenging the Dharmalakṣaṇa doctrine: As for "the nature of the mind is one," the eight consciousnesses as mind-kings are equally mind, hence called "of one nature." This is refuted: generating the manifold refers to the eyes, ears, nose, tongue, and so forth, and thus they do not contradict each other. From "Nor is it the eighth..." onward, it precludes his modified rebuttal. The rebuttal says: "If the eight consciousnesses are not one, the eighth, ālaya, has this meaning of oneness." Now it refutes him: "Your eighth is precisely one; the mind-substance that is perfumed contains many seeds, and perfuming the one brings about the manifold, which also does not contradict." From "The words 'the nature of the mind'..." onward directly breaks down [his view] with principle: the eighth is merely the mind's characteristic of arising and ceasing, not the nature of vijñapti-mātra. Since the answer states that dharmatā displays arising, and does not state that the unarisen eighth displays arising, it is clear that this is the meaning of tathatā according with conditions.