大乘起信論裂網疏 3.53

3.53

由第七識不共無明，不如實知真法一故，令心、心所起現行時，法爾各有所現境界，名為相分。諸心、心所之體猶如明鏡，見分如光，相分如所現像。若非第七執藏之力，則第八何由幻現三界三類性境？若非第七為第六不共親依，則第六何由遍現一切假實諸法？若非第七為前五染淨共依，則前五何由如其五境對至即現，無有前後，不由功力？故直名此第七為現識也。若觀一切境界無非見者，則境無境相，即得入真如門。

Because the unshared ignorance of the seventh consciousness does not truly know the oneness of the true dharma, when it causes minds and mental factors to give rise to actual manifestations, naturally each has its manifested sense-objects, which are named the 'perceived part'. The essence of the various minds and mental factors is like a bright mirror, the perceiving part is like the light, and the perceived part is like the manifested images. If not for the seventh's power of clinging to and storing, then how could the eighth illusorily manifest the three realms and the three categories of objects with real nature? If not for the seventh being the unshared intimate basis for the sixth, then how could the sixth universally manifest all provisional and real dharmas? If not for the seventh being the shared defiled and pure basis for the first five, then how could the first five, according to their five sense-objects, immediately manifest as they present themselves, without before or after, not relying on effort? Therefore this seventh is directly named the 'manifesting consciousness'. If one contemplates that among all sense-objects there is none that is not seeing, then sense-objects are without the mark of sense-objects, and one then attains entry into the aspect of tathatā.