維摩詰經》在中國的接受度十分廣泛，幾乎各宗派都有疏作。然而，承續唐代玄奘唯識學的窺基，在其《說無垢稱經疏》中，卻以唯識思想疏解此部中觀色彩濃厚的經典，並引入「如來藏」解析「如來種性」的佛性論議題。異於過去諸疏家的窺基《經疏》，不僅是由中觀思想進入唯識學領域，更是脫離奘傳唯識學對如來藏的排斥，展現有相唯識學和如來藏的交涉。為了消解《法華經》「一切皆成」相對於唯識學佛性論的思想差異，窺基引入「如來藏思想」，試圖以「如來藏」替唯識學的「五姓各別說」建立「一乘義」的根基。他有意識地由「阿賴耶識」解釋《說無垢稱經》的「心淨眾生淨」之「心」，又將其等同「如來藏自性清淨心」，建立唯識宗義理的可靠性。然而，此詮釋策略忽視了《說無垢稱經》本身的中觀思想。《經疏》對於《說無垢稱經》的有效性詮釋僅限於中觀的「空理義」段落，但富有深刻唯識學義理價值的「應理義」卻超出了《說無垢稱經》的文本。顯見《經疏》將《說無垢稱經》視為唯識學義理註腳的主張，即是窺基的詮釋目的

Due to the popularity of Vimalakīrti-nirdeśa sutra, there were a mount of annotations in Ancient China. Alought the authors based on different kind of thought, those annotations were still Madhyamika thught. However, Kuiji who inherited Xuan-Zhang’s teaching, annotated Vimalakīrti -nirdeśa sutra by Vijñapti-mātratā thought. Furthermore, he explained ＂tathagata gotram＂ as ＂tathagatagarbha＂, flipping Vijñapti-mātratā thought to tathagatagarbha thought. Kuiji’s commentary on Vimalakīrti-nirdeśa sutra was thought to vanish the difference between The One Vehcle theory of The Lotus Sutra and The Five Lineages theory of Vijñapti-mātratā thought. Therefore, Kuiji annotated the famous sentence in Vimalakīrti-nirdeśa sutra ＂To the Extent that the Mind of a Bodhisattva is Pure is his Buddha-land Purified＂, commentaring ＂Mind＂ as ＂alaya＂ and ＂ Prakrti-prabhasvara-citta＂. He tried to bulid a foundation of The Five Lineages theory. Kuij’s mistaken commentary not only misunderstood the reality in Vimalakīrti-nirdeśa, but also mixed up Vijñapti-mātratā thought and tathagatagarbha thought. Nevertheless, Kuiji’s point of view in buddha-dathu theory was a fusion of horizons in Gadamer’s hermeneutics. It also displayed Kuiji’s standpoint：Vijñapti-mātratā thought was ultimate truth