大方廣佛華嚴經隨疏演義鈔 65.49

65.49

疏「廣開有十」下，第三開三為十。上三義中，初一不開、開二為次三、開第三為後六，然皆從寬至狹。二「然相見俱存」者，《唯識》正義，四師各立，已見〈問明〉。今此從多，故云相見。八識心王及諸心所皆有二分，當體即見分。從「并所變相」下，即是相分。相有二義：一識所頓變，即是本質識等緣境，唯變影緣，不得本質。言「由有支」等者，影變因果，已如上說。

Regarding the Commentary's "Broadly opening, there are ten" down: third, it expands the three into ten. Among the above three meanings, the first one is not opened; the second is opened into the next three; and the third is opened into the latter six; yet all proceed from broad to narrow. Second, regarding "Yet both the object and vision divisions are retained": this is the correct doctrine of the Vijñapti[-mātra]; the four masters each established their own, as has already been seen in the "Clarifying Doubts" [chapter]. Here, following the majority, it says object and vision. The eight consciousnesses' primary minds and all mental factors both possess two divisions; the intrinsic essence is the vision division. From "together with the transformed characteristics" down, that is the object division. Characteristics have two meanings: first, that which is suddenly transformed by consciousness is the fundamental substance; consciousness and so forth conditioning objects only transform reflections to condition, and cannot grasp the fundamental substance. As for the phrase "due to the links of existence" and so forth, the cause and result of reflection-transformation are already as explained above.