大乘起信論裂網疏 3.47

3.47

謂阿賴耶識中法爾有第七識種子及有根本無明種子，由無始來第七與第八識恒俱轉故，第七識與恒行不共無明定相應故，於一真如無相體上，令心心所分體分用、分見分相，起諸取著，相似相續，皆以第七識為染污依，故說此第七識名為意也。意者，依義。依第七識，方令第八受賴耶名及異熟名，方令前六成有漏義，故名染依。若第七識之人我執斷，則第八識捨賴耶名，第六生空智果恒得現前，前五不起諸有漏業。若第七識之法我執斷，則第八識捨異熟名，轉為大圓鏡智相應心品；自亦平等性智恒共相應；第六法空智果恒得現前；前五轉為成事智品，故又名淨依也。如《釋摩訶衍論》引顯了契經云「種種心識，雖有無量，唯末那轉，無有餘法。所以者何？是末那識，具足十一義，無所不作故。」此之謂也。

This means that within the ālayavijñāna, naturally by dharmic nature there are the seeds of the seventh consciousness and the seeds of fundamental ignorance; because from beginningless time the seventh and eighth consciousnesses have constantly operated together, and because the seventh consciousness is unfailingly associated with constantly active unshared ignorance, upon the single, markless essence of tathatā they cause the mind and mental factors to divide into essence and function, to divide into the perceiving part and the perceived part, and to give rise to various graspings and attachments, continuing in resemblance. All of these have the seventh consciousness as their defiled basis; therefore, this seventh consciousness is named 'thought'. 'Thought' (yi) means 'basis'. Based on the seventh consciousness, the eighth is made to receive the names 'ālaya' and 'vipāka', and the prior six are made to constitute the meaning of 'tainted'; hence it is called the 'defiled basis'. If the clinging to a personal self in the seventh consciousness is severed, then the eighth consciousness abandons the name 'ālaya', the fruit of the sixth's wisdom of the emptiness of persons is constantly able to manifest before one, and the first five do not give rise to various tainted karmas. If the clinging to dharmic self in the seventh consciousness is severed, then the eighth consciousness abandons the name 'vipāka' and transforms into the mental category associated with the great round mirror wisdom; it itself also constantly associates with the wisdom of equality; the fruit of the sixth's wisdom of the emptiness of dharmas is constantly able to manifest before one; and the first five transform into the category of the wisdom that accomplishes works. Hence it is also named the 'pure basis'. As the *Commentary on the Mahāyāna* (*Shi Moheyan lun*) quotes an explicit sūtra saying: 'Although the various minds and consciousnesses are immeasurable, it is only manas that operates, and there is no other dharma. Why is this? It is because this manas consciousness is replete with eleven meanings and leaves nothing unmade.' This is what it refers to.