It brings to completion by its ability to summon forth the power of karma that leads [to rebirth].
This line further explains the karma-generating power of the sixth consciousness. It brings about karmic activity that leads to retribution, which is the completion of the three-stage karmic process: 1) becoming deluded, 2) creating karma, and 3) undergoing retribution. When karma is created, seeds are planted in the eighth consciousness. At the time of rebirth it is the ripening of those seeds, "the power of karma", that draws the eighth consciousness back into the suffering of the Six Paths of Rebirth.
When the state of mind that is the initial phase of the Ground of Rejoicing arises...
The Ground of Rejoicing is the first of the Ten Grounds of the Bodhisattva's Path. Each of the ten is divided into the initial (or entering), dwelling, and departing phases.
Innate attachments still spontaneously appear as bonds and latent tendencies.
The two major kinds of attachment, to self and to dharmas, are further divided into two types: innate and distinguished. Innate are present at birth, and distinguished are learned subsequently. At this point, when the sixth consciousness begins to be transformed into the Wisdom of Wonderful Contemplation, the distinguished attachments have already been eliminated. The distinguished belong to the sixth consciousness, while the innate ones are found in both sixth and seventh. The innate are slowly eradicated up through the tenth ground. The latent tendencies refer to the seeds of the affliction-obstacle and of the obstacle of the knowable. Therefore, the line indicates that even at the point of entrance onto the First Ground innate attachments still exist in the sixth consciousness, both as manifest "bonds" and as latent potentials or "seeds".
After the Far-reaching Ground, it is purified and without outflows.
The Far-reaching Ground is the seventh ground of the Bodhisattva. At the eighth ground, called the Unmoving Ground, one is without outflows. The sixth consciousness's attachment to the perceiver-division of the eighth, storehouse, consciousness as being the Self is abandoned, so there is no longer any attachment to self, only to dharmas. How the seventh consciousness becomes attached to the perceiver division of the eighth consciousness as the self is explained in the initial section on the seventh consciousness.
When the Wisdom of Wonderful Contemplation becomes fully bright, it illuminates the universe.
At Buddhahood the transformation of consciousness into wisdom is completed, and the light of the Wisdom of Wonderful Contemplation illuminates everywhere.
Part Three: The Seventh Consciousnesses
The state of transposed substance that has the obscuring indeterminate nature is the connection between the sentience and tlie basis.
The state of transposed substance has two modes: the real and the seeming. Real transposed substance refers to the seventh consciousness relating to the eighth consciousness by falsely transposing the latter's perceiver division into a 'self'. That 'self' has no reality of its own, but is based upon the substance of the perceiver division of the eighth consciousnesss. [The seeming transposed substance refers to the sixth consciousness's relations with external states.]
The obscuring indeterminate nature is one of two modes of the indeterminate nature, the third of the Three Natures. The other mode is the nonobscuring indeterminate nature. Obscuring refers to those states of consciousness that have the function of, literally, 'covering' one's true nature. That is what the seventh consciousness does. As will be explained, it 'covers'-it distorts the true nature of—the perceiver division of the eighth consciousness. The non-obscuring nature refers to the perceived division of the eighth consciousness. It is said to be non-obscuring because it does not distort or obscure the true nature of the mind. In between the seventh consciousness—'sentience' in the verse—and the perceiver division of the eighth consciousness—'basis' in the verse-there arises a state of transposed substance, which is the object of the seventh consciousness and which is identified by the seventh consciousness as being the 'self'. This is the process that obscures one's true nature.
According with conditions and attached to self, its mode of knowledge is fallacy.
As the seventh consciousness transmits information between the eighth consciousness and the first six consciousnesses, it overlays the information with self, thereby involving the first six consciousnesses in its own fallacy. The 'conditions', or situation, are those described in the first line: the state of transposed substance arising in between the seventh and eighth consciousnesses.
To be continued