注大乘入楞伽經 2.200

2.200

彼諸識等各了自境者，此明八識俱能了別自分境故，不知唯是自心妄現也，謂色是眼識境，乃至賴耶見分是第七識境，根身種子器界是藏識境。然此八識，離如來藏無別自體，以眾生不知故，執為八識之名；諸佛證得故，能成四智之用。若昧之則八識起執藏之號，七識得染污之名，六識起遍計之情，五識徇根塵之相。若了之，賴耶成圓鏡之體，持功德之門；末那為平等之原，一自他之性；第六起觀察之妙，轉正法之輪；五識興所作之功，垂應化之迹。斯則一心匪動，識智自分。不轉其體，但轉其名，不分其理而分其事。

"Those consciousnesses each cognising their own realm" clarifies that because the eight consciousnesses are all able to discern their own respective spheres, they do not know that these are merely the false manifestations of their own minds: that is, form is the realm of the eye-consciousness, up to the seeing-portion of the ālayavijñāna being the realm of the seventh consciousness, and the faculties, body, seeds, and receptacle world being the realm of the storehouse consciousness. However, these eight consciousnesses have no separate substance apart from the tathāgatagarbha. Because sentient beings do not know this, they grasp at the names of the eight consciousnesses; because all Buddhas have realized it, they are able to accomplish the functions of the four jñānas. If one is deluded about it, then the eighth consciousness acquires the appellation of grasping and storing, the seventh consciousness receives the name of defilement, the sixth consciousness gives rise to the sentiment of parikalpita, and the five consciousnesses comply with the characteristics of faculties and dusts. If one understands it, the ālaya becomes the substance of the Great Perfect Mirror, maintaining the gates of merit; the manas becomes the source of Equality, unifying the nature of self and other; the sixth gives rise to the subtlety of Observation, turning the wheel of the True Dharma; and the five consciousnesses initiate the work of That Which Has to Be Done, manifesting the traces of response and transformation. Thus, the One Mind does not stir, yet consciousness and wisdom naturally divide. Their substance is not transformed, only their names are transformed; their principle is not divided, yet their phenomena are divided.