大方廣佛華嚴經隨疏演義鈔 9.9

9.9

疏「既所立識唯業惑生」等者，第三明真如隨緣凝然別中凝然義。上一句躡前生滅識起。言業惑者，以現行第八名異熟識，由過去煩惱及業熏習成種，招此識果酬引業故。其前六識酬滿業者，從異熟起，名異熟生，不名異熟，有間斷故。故其八識皆業惑生。「故所立真如」下，正明不變之義。若識從真如如來藏起，則有隨緣之義。識既從於業惑辨生，明知真如不變。故《唯識》釋真如名云「真謂真實，表無虛妄。如謂如常，表無變易。若隨緣變，豈得稱如？」

Regarding the Commentary's "Since the consciousness posited is produced solely from karma and afflictions," and so forth: this is the third [contrast], the meaning of "static" in the distinction between tathatā in concordance with conditions versus static. The preceding clause arises by taking up the aforementioned arising and ceasing consciousness. "Karma and afflictions": because the active eighth [consciousness] is called the retribution consciousness; perfumed into seeds by past afflictions and karma, it summons this fruit of consciousness to requite projecting karma. The prior six consciousnesses, which requite completing karma, arise from the retribution [consciousness] and are called "arising from retribution," not "retribution," because they are intermittent. Thus all eight consciousnesses are produced from karma and afflictions. Under "Therefore the tathatā posited," it directly explains the meaning of "unchanging." If consciousness arose from tathatā, the tathāgatagarbha, then it would possess the meaning of concordance with conditions. Since consciousness is discriminated as arising from karma and afflictions, one clearly knows that tathatā is unchanging. Thus the Vijñaptimātratā explains the name tathatā, saying: "'Tatha' means true and real, indicating the absence of falsehood. 'Tā' means eternal, indicating the absence of change. If it changed in concordance with conditions, how could it be called 'tathatā'?"