注大乘入楞伽經 2.132

2.132

言賴耶現識及分別事識無異相，皆由最初一念為緣，令真如心不守自性，隨緣成有。諸識熏習，更互為因，流轉不息。故《華嚴》云「眼耳鼻舌身，心意諸情根，以此常流轉，而無能轉者。」彼疏釋云：言以此者，謂以上八識自為能所熏，展轉為因，而常流轉，無別我人，故云無能轉者。又云：識外無法亦為無者，故曰此二識無異相，互為因也。

Saying that the ālayavijñāna's manifesting consciousness and the object-discriminating consciousness have no different characteristics means that both have the initial single thought as their condition, causing the mind of suchness not to abide in its own nature, but to follow conditions and become existent. The perfumings of the consciousnesses serve mutually as causes for one another, cycling without cease. Thus the Avataṃsaka says: 'Eyes, ears, nose, tongue, and body; the sense faculties of mind and mentation: through these there is constant cycling, yet there is no one who can turn them.' Its commentary explains: Saying 'through these' means that the above eight consciousnesses themselves serve as the perfumer and the perfumed, alternately acting as causes and constantly cycling, with no separate self or person; hence it says 'there is no one who can turn them.' It also says: 'Outside of consciousness there are no phenomena, which also accounts for there being no agent.' Thus it says that these two consciousnesses have no different characteristics and serve as causes for each other.