大乘起信論裂網疏 3.55

3.55

由第七識不共無明，不如實知真法一故，令心、心所現行轉時，幻成見、相二分。復由第七人我、法我二見力故，自既妄執第八見分以為實我、實法，成染分別，復為第六識之不共親依，為前五識之染淨依，令前六識分別染淨諸差別法，故直名此第七為智識也。若觀分別及所分別皆無自性，則智無智相，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 the minds and mental factors to operate in actual manifestation, it illusorily forms the two parts: perceiving and perceived. Furthermore, by the power of the seventh's two views of personal self and dharmic self, since it itself falsely clings to the perceiving part of the eighth as a real self and real dharma, forming defiled discrimination, and furthermore serves as the unshared intimate basis of the sixth consciousness, and the defiled and pure basis of the first five consciousnesses, causing the prior six consciousnesses to discriminate the various differentiated dharmas of defilement and purity, this seventh is therefore directly named the 'knowing consciousness'. If one contemplates that discrimination and what is discriminated are both devoid of intrinsic nature, then knowledge is without the mark of knowledge, and one then attains entry into the aspect of tathatā.