大乘義章 3.65

3.65

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.)