大方廣佛華嚴經隨疏演義鈔 32.34

32.34

疏「唯心變現全攬真性」者，正釋真如隨緣之義。謂即依前諸識熏習之緣，所熏真如隨緣成法，故云全攬真成。以離如來藏無有實體為能所熏，故云全攬真成，正揀法相真如之外有能所熏。真性即如來藏性，如來藏性即生滅門中真如。「生非實生」，正釋示現字，亦仍上起。謂既攬真生，生相即虛，故云示現。

Regarding the Commentary's 'they are manifestations of mind-only, completely gathering the true nature': this directly explains the meaning of tathatā's concordance with conditions. That is, relying on the conditions of perfuming by the prior consciousnesses, the perfumed tathatā accords with conditions to form phenomena; hence it is said that they 'completely gather the real to form them.' Because apart from the tathāgatagarbha there is no real essence to act as the perfumer or the perfumed, it says 'completely gathering the real to form them,' which explicitly precludes [the Faxiang view] that the perfumer and the perfumed exist outside of tathatā. The true nature is the nature of the tathāgatagarbha, and the nature of the tathāgatagarbha is tathatā within the gateway of arising and ceasing. 'Arising is not real arising' directly explains the words 'manifest appearance,' also following from what arose above. That is, since it arises by gathering the real, the characteristic of arising is unreal; hence it is called 'manifest appearance.'