大乘義章 3.65

3.65

次第三門真妄和合本末分三。於中曲有四門分別：一定別其相、二辨一異、三明起修不起修別、四明有盡無盡之異。初定其相。如《攝論》說：一是本識、二阿陀那識、三生起六識。此三猶前依他性中之差別也。據妄攝真，真隨妄轉，共成眾生。於此共中，真識之心為彼無始惡習所熏，生無明地。所生無明，不離真心，共為神本，名為本識，此亦名為阿梨耶識。故論說言「如來之藏不生滅法，與生滅合，名阿梨耶。」此阿梨耶，為彼無始我見所熏，成我種子。此種力故，起阿陀那執我之心。依此我相，起於我見我慢我愛。執何為我？依彼本識變起陰身，不知此無，執之為我。又此本識，為無始來六識根塵名字熏故，成其種子。此種力故，變起六種生起之識及六根塵，如依睡心起於夢中根塵及識。定相麁爾（此一門竟）。

Next is the third section: the combination of the true and the deluded, divided into three aspects of root and branch. Within this, there are detailed distinctions in four sections: first, determining their characteristics; second, distinguishing their oneness and difference; third, clarifying the difference between initiating cultivation and not initiating cultivation; fourth, clarifying the distinction between having an end and having no end. First is determining their characteristics. As the Mahāyānasaṃgraha says, the first is the root consciousness, the second is the ādāna consciousness, and the third is the six arising consciousnesses. These three are the differentiations within the previously explained dependent nature (paratantra-svabhāva). Based on delusion subsuming the true, the true turns along with delusion, and together they constitute sentient beings. Within this combination, the mind of true consciousness is perfumed by those beginningless evil habituations, producing the ground of ignorance. The produced ignorance is not separated from the true mind; together they serve as the root of consciousness, called the root consciousness, which is also called the ālaya consciousness. Therefore, the treatise says: "The Tathāgatagarbha, which is unproduced and unceasing, combines with production and cessation, and is called the ālaya." This ālaya is perfumed by those beginningless views of self, forming the seed of self. Through the power of this seed, there arises the ādāna mind that grasps at self. Depending on this mark of self, there arise self-view, self-conceit, and self-love. What is grasped as self? Depending on that root consciousness, the body of the aggregates is transformed and produced; not knowing that this does not exist, one grasps it as self. Furthermore, because this root consciousness has been perfumed from beginningless time by the faculties, objects, and names of the six consciousnesses, it forms their seeds. Through the power of these seeds, the six kinds of arising consciousnesses and the six faculties and objects are transformed and produced, just as depending on a sleeping mind, the faculties, objects, and consciousnesses in a dream arise. The determination of characteristics is roughly thus. (This first section is concluded.)