大乘起信論裂網疏 4.57

4.57

凡夫，謂三乘外凡。二乘，謂有學、無學。初行菩薩，謂內凡也。二乘不知有第七識，唯依第六修生空觀，名為依意識熏。菩薩已知有第七識，雖依第六修法空觀，即名依意及意識熏，然第七識未能轉與平等性智相應，第六識未能轉與法空無漏妙觀察智相應，雖得生空妙觀察智，未是大乘根本無分別智，以其未證法空所顯真如體故。既未證體，何能起後得無分別智，而成真如自在業用也哉？

"Ordinary people" refers to the external ordinary beings of the three vehicles. "The two vehicles" refers to those in training and beyond training. "Bodhisattvas of initial practice" refers to internal ordinary beings. The two vehicles do not know of the seventh consciousness and rely solely on the sixth to cultivate contemplation of the emptiness of persons; this is called perfuming relying on the manovijñāna. Bodhisattvas already know of the seventh consciousness, and although they cultivate contemplation of the emptiness of dharmas relying on the sixth, which is called perfuming relying on the manas and manovijñāna, their seventh consciousness has not yet transformed to be attuned to the wisdom of equality, and their sixth consciousness has not yet transformed to be attuned to the untainted, wondrously observing wisdom of the emptiness of dharmas. Although they have attained the wondrously observing wisdom of the emptiness of persons, it is not yet the fundamental non-conceptual wisdom of the Mahāyāna, because they have not yet realized the essence of tathatā revealed by the emptiness of dharmas. Having not yet realized the essence, how could they give rise to the subsequent non-conceptual wisdom and accomplish the sovereign karmic function of tathatā?