大乘起信論裂網疏 2.33

2.33

如來藏者，即是真如。真如不變隨緣，舉體而成生滅。今不言依真如有生滅心轉，乃言依如來藏有生滅心轉者，蓋以真如目此心之體，如指水之濕性；以如來藏目此心之相，如指濕性之水也。真如既不生滅，故如來藏亦不生滅。真如舉體隨緣，故依第八如來藏而有前七識生滅心轉。此前七識，並依第八識起，並攬真如為體，如依水起波，波亦以濕為體也。第八識與前七識，展轉相依，互為因果，如水與波，故名和合。能熏所熏相別，故非一；同以真如為體，故非異。由有能藏、所藏、執藏義故，所以復受阿賴耶名（阿賴耶，此翻藏）。由其體即真如，故能攝一切法；由其受熏持種，故能生一切法也。

The tathāgatagarbha is precisely tathatā. Tathatā is immutable yet accords with conditions, its entire essence becoming arising and ceasing. Now, instead of saying that in reliance on tathatā there is the evolution of the mind of arising and ceasing, it says that in reliance on the tathāgatagarbha there is the evolution of the mind of arising and ceasing, because tathatā designates the essence of this mind, like pointing to the wet nature of water; whereas tathāgatagarbha designates the mark of this mind, like pointing to the water of wet nature. Since tathatā neither arises nor ceases, the tathāgatagarbha likewise neither arises nor ceases. Tathatā accords with conditions in its entire essence; therefore, in reliance on the eighth, the tathāgatagarbha, there is the evolution of the mind of arising and ceasing of the preceding seven consciousnesses. These preceding seven consciousnesses all arise in reliance on the eighth consciousness and all take tathatā as their essence, just as waves arise in reliance on water, and the waves also take wetness as their essence. The eighth consciousness and the preceding seven consciousnesses rely on each other in turn and are causes and effects to each other, like water and waves; hence it is called "harmonize". Because the marks of the perfuming agent and the object of perfuming are distinct, they are "not one"; because they equally take tathatā as their essence, they are "not different". Because it has the meanings of storing, being stored, and being clung to as store, it further receives the name ālaya (ālaya is translated here as "store"). Because its essence is tathatā, it can subsume all dharmas; because it receives perfuming and holds seeds, it can produce all dharmas.