འཕགས་པ་དགངས་པ་ངས་པར་འགྲལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 23

23

or taking birth apparitionally, in that place of birth where a body is actualized and arises, initially, based on these two kinds of appropriation—appropriation of the physical sense faculties together with their bases, and appropriation of the latencies of conceptual proliferation that designate conventions onto nimittas, names, and concepts—the mind that possesses all seeds matures, functions, expands, increases, and broadens. In that regard, in the form realm both appropriations exist, while in the formless realm both appropriations do not exist. Viśālamati, that consciousness is called the 'appropriating consciousness' (ādānavijñāna) because it grasps and appropriates this body. It is also called the 'storehouse consciousness' (ālayavijñāna) because it inheres and adheres to this body in a shared state of functioning and feeling. It is also called 'mind' (citta) because it is accumulated and built up by forms, sounds, scents, tastes, tangibles, and dharmas. Viśālamati, relying on and abiding in that appropriating consciousness, the six collections of consciousness arise, namely: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mental consciousness. There, based on the eye endowed with consciousness and forms, eye-consciousness arises; and occurring concurrently, simultaneously, and having the same object with that eye-consciousness, a conceptual mental consciousness also arises. Viśālamati, there, based on the ear, nose, and tongue endowed with consciousness, and the body endowed with consciousness together with tangibles, body-consciousness arises; and occurring concurrently, simultaneously, and having the same object with that body-consciousness, a conceptual mental consciousness also arises. If a single eye-consciousness arises concurrently, then only a single conceptual mental consciousness having the same object