大乘義章 3.53

3.53

次就真妄開合為二：前六及七同名妄識，第八名真。妄中前六迷於因緣虛假之法，妄取定性，故名為妄。第七妄識，心外無法，妄取有相，故名為妄。第八真識，體如一味，妙出情妄，故說為真。又復隨緣種種故異變，體無失壞，故名為真。如一味藥流出異味，而體無異。又以恒沙真法集成，內照自體恒法，故名為真。真妄如是（此二門竟）。

Next, opening and consolidating into two with respect to true and deluded: the former six and the seventh are together named deluded consciousness, and the eighth is named true. Within delusion, the former six are confused about the dharmas of causes, conditions, and provisional designations, and deludedly grasp at a fixed nature; hence they are named deluded. The seventh, deluded consciousness, has no dharmas outside the mind yet deludedly grasps at existing characteristics; hence it is named deluded. The eighth, true consciousness, is of an essence like a single taste, marvelously transcending sentiments and delusions; therefore it is explained as true. Furthermore, though variously transformed in accordance with conditions, its essence undergoes neither loss nor destruction; hence it is named true. It is like a single-tasted medicine from which different tastes flow out, yet its essence does not differ. Furthermore, because it is assembled from true dharmas numerous as the sands of the Ganges and inwardly illuminates its own essence of eternal dharmas, it is named true. True and deluded are thus (these two sections end).