大方廣佛華嚴經隨疏演義鈔 46.18

46.18

疏「則第十一是自斷疑」者，若準無性、世親，皆十一斷他疑；今順親光，故為此說。疏「由上善巧別知」下，生起。此上是疏躡前生後，無性但云「即於所化有情邪正俱行中，所應現相不可分別耳。」義在文中。疏「而無性云」下，會通釋論。然無性具云「謂隨有情種種勝解現金色等，雖現此身而無分別，如摩尼珠等及簫笛等，廣說如彼如來密經。」釋曰：故疏斷之，則順今文。疏「瞿波觀佛毛孔」，即七十五經。

Regarding the commentary's "then the eleventh is severing one's own doubts": if based on Asabhāva and Vasubandhu, the eleventh is in both cases severing others' doubts; now, conforming to Śīlabhadra, this statement is made.

Regarding the commentary's "Due to the above skillful distinct knowledge..." below: the transition. The above is the commentary picking up what preceded to introduce what follows; Asabhāva merely says, "That is, in the midst of the wrong and right actions of the sentient beings to be converted, the signs that should be manifested cannot be conceptualized." The meaning is in the text.

Regarding the commentary's "Yet Asabhāva says..." below: reconciling with the explanatory treatise. Asabhāva fully states: "It means, in accordance with the various resolute intentions of sentient beings, manifesting a golden color and so forth; although manifesting this body, it is without conceptualization, like a maṇi jewel and so forth, as well as flutes and pipes, as explained at length in that *Tathāgataguhya-sūtra*."

Explanation: Therefore, when the commentary determines it, it conforms to the present text.

Regarding the commentary's "Gopā observing the Buddha's pores": that is the seventy-fifth fascicle of the sūtra.