楞伽阿跋多羅寶經註解 1.425

1.425

諸識略說有三種者，真識即如來藏識；現識即如來藏所轉，亦名識藏，名轉而體不轉；分別事識即意根、意識及五識身。此開藏識為二、合事識為一也。廣說有八相者，據後經文，即合上真識、現識為一藏識，開上分別事識為七識，謂意根、意識、眼識、耳識、鼻識、舌識、身識也。然此諸識廣略開合不同者，良以如來藏是善不善因，隨染淨緣熏變不同。眾生無始惡習所熏，唯逐染緣，故如來藏轉名識藏，次第轉生諸識，此全真成妄、全理成事也；若能隨於淨緣，了達諸識皆即真智，如來藏無復轉名，則即事而理、反妄歸真矣。鏡喻現識者，以現識是能生諸法之本，造因招果，如鏡之照物，妍醜不差也。

Regarding the consciousnesses being briefly three kinds: the true consciousness is the tathāgatagarbha-consciousness; the manifesting consciousness is what the tathāgatagarbha transforms into, also named the storehouse consciousness, whose name transforms while its substance does not transform; the consciousness discriminating objects is the manas-faculty, mental consciousness, and the five consciousness-bodies. This divides the storehouse consciousness into two and combines the objective consciousnesses into one. Regarding the extensive explanation having eight lakṣaṇas: according to the subsequent text of the sūtra, it combines the above true consciousness and manifesting consciousness into one storehouse consciousness, and divides the above consciousness discriminating objects into seven consciousnesses, namely the manas-faculty, mental consciousness, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness. Now, that these consciousnesses differ in extensive versus brief and divided versus combined explanations is precisely because the tathāgatagarbha is the cause of both wholesome and unwholesome, undergoing different perfumings and alterations depending on defiled or pure conditions. Perfumed by the evil habit-energy of sentient beings from beginningless time, it exclusively pursues defiled conditions; thus the tathāgatagarbha transforms its name into the storehouse consciousness, successively transforming and giving rise to the consciousnesses—this is fully turning the true into the false, fully turning principle into phenomena. If one can accord with pure conditions and thoroughly realize that all consciousnesses are identical with true wisdom, the tathāgatagarbha will undergo no further transformation of name, and this is being immediately principle within phenomena, returning from falsehood to the true. The mirror metaphor for the manifesting consciousness is because the manifesting consciousness is the root that produces all dharmas, creating causes and incurring results, just as a mirror reflects objects without error in beauty or ugliness.