大方廣佛華嚴經隨疏演義鈔 9.7

9.7

疏「說有八識」下，第二別明。文有九節，即前會二宗中十對之內法相宗中十義，而皆如次對前，唯第一當第三，第二當第一及第二者，以第三唯心真妄為對，六識三毒為所依故。今初。第一云何對前說有八識？為所依故說八，過前教。「唯是生滅」，明其劣後。「依生滅識建立生死及涅槃因」者，不同前教以明三毒六識為因，不同終教不生滅與生滅和合。故《攝論》第一云「無始時來界，一切法等依，由此有諸趣，及涅槃證得。」界即因義，謂種子識等，下文廣說。

Regarding the commentary's "teaching that there are eight consciousnesses" onward: second, clarifying specifically. The text has nine sections, which are the ten meanings within the Faxiang school among the ten pairs in the previous reconciliation of the two schools, and they all correspond in sequence to what precedes; only the first corresponds to the third, and the second corresponds to the first and second, because the third pairs mind-only as true versus false, with the six consciousnesses and three poisons serving as the basis. Now, the first: how does the first contrast with what precedes in speaking of the eight consciousnesses? Speaking of eight because they serve as the basis surpasses the preceding teaching. "Solely being arising and ceasing" clarifies its inferiority compared to what follows. "Establishing the causes of saṃsāra and nirvāṇa based on the arising and ceasing consciousness" is unlike the preceding teaching that clarifies the three poisons and six consciousnesses as causes, and unlike the final teaching where the unarisen-unceasing and the arisen-ceasing are combined. Thus the first fascicle of the Mahāyānasaṃgraha states: "The realm from beginningless time / is the common basis of all dharmas; / by virtue of this, there exist all destinies / as well as the attainment of nirvāṇa." "Realm" has the meaning of cause, meaning the seed consciousness and so forth, as explained extensively below.