大方廣佛華嚴經隨疏演義鈔 32.34

32.34

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.'