大乘義章 3.78

3.78

次就真妄共相識中以辨熏習。共相識者，佛性真心與無明地合為本識，名阿梨耶，依本變起阿陀那識執我之心，依本變起眼等六識及六根塵，義如上辨。今就此三明相熏習，如《攝論》說。於中曲有三門分別：一辨熏相、二明能熏所熏差別、三明受熏不受熏異。熏相如何？今此先明阿陀那識共阿梨耶相熏習義。彼阿陀那執我之心，熏於本識，成我種子。本識受彼陀那熏已，還能引彼心中我性，生阿陀那。如是相熏，往來無窮，是則陀那望於本識互為因果。問曰：此我何由可盡？由六識中聞無我教、修無我解，熏於本識成無我種。本中真心受彼熏已，熏於本中無明令薄。無明薄故，令無明中我種轉薄。我種薄故，轉生陀那執我亦薄。如是展轉乃至窮盡。次將六識對於本識明相熏發。彼六識中起染起淨，所起染過熏於本識。彼本識中所有闇性，受性染熏成染種子。種子成已，無明厚故，引生六識。於六識中，染過轉增，如是展轉積習無窮。於六識中所修善行熏於本識，於本識中佛性真心名為解性，解性受彼淨法熏成淨種子。淨種成已，熏於無明，無明轉薄。無明薄故，變起六識，於六識中起善轉勝。如是展轉乃至究竟。是則六識望於本識互為因果。論說如是（此一門竟）。

Next, perfuming is distinguished within the consciousness of the shared characteristics of the true and deluded. As for the consciousness of shared characteristics, the true mind of Buddha-nature and the ground of ignorance combine to form the root consciousness, named ālaya; relying on the root, there is transformed and arisen the ādāna consciousness, the mind that grasps self; relying on the root, there are transformed and arisen the six consciousnesses such as the eye [-consciousness], as well as the six faculties and objects, the meaning being as distinguished above. Now, relying on these three, mutual perfuming is explained as stated in the Mahāyānasaṃgraha. Herein there are three distinct sections: first, distinguishing the characteristics of perfuming; second, explaining the distinction between the active perfumer and the object of perfuming; third, explaining the difference between receiving perfuming and not receiving perfuming. What are the characteristics of perfuming? Now here, first the meaning of the mutual perfuming of the ādāna consciousness and the ālaya is explained. That ādāna's mind grasping self perfumes the root consciousness, forming seeds of self. After the root consciousness receives the perfuming of that ādāna, it in turn can draw forth the self-nature within that mind, producing the ādāna. Perfuming each other like this, going and coming endlessly, thus the ādāna and the root consciousness are mutually cause and effect. Question: By what means can this self be exhausted? Through hearing the teaching of non-self and cultivating the understanding of non-self in the six consciousnesses, it perfumes the root consciousness, forming seeds of non-self. After the true mind within the root receives that perfuming, it perfumes the ignorance within the root, causing it to become thin. Because ignorance is thin, it causes the seeds of self within ignorance to become increasingly thin. Because the seeds of self are thin, the ādāna that is further produced and grasps self is also thin. In this way it turns progressively until completely exhausted. Next, the six consciousnesses are contrasted with the root consciousness to explain mutual perfuming and generation. In those six consciousnesses, arising defilement and arising purity, the defiled faults that are produced perfume the root consciousness. All the darkened nature within that root consciousness receives the defiled perfuming of nature, forming defiled seeds. Once the seeds are formed, because ignorance is thick, it draws forth and produces the six consciousnesses. Within the six consciousnesses, defiled faults increasingly augment; in this way turning progressively, accumulation and habituation are endless. The good practices cultivated within the six consciousnesses perfume the root consciousness; within the root consciousness, the true mind of Buddha-nature is named the nature of understanding; the nature of understanding receives the perfuming of those pure phenomena, forming pure seeds. Once the pure seeds are formed, they perfume ignorance, and ignorance becomes increasingly thin. Because ignorance is thin, it transforms and gives rise to the six consciousnesses, and within the six consciousnesses, arising of goodness becomes increasingly superior. In this way it turns progressively up to the ultimate. Thus the six consciousnesses and the root consciousness are mutually cause and effect. The treatise speaks thus (this one section ends).