注大乘入楞伽經 2.200

2.200

"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.