大方廣佛華嚴經隨疏演義鈔 68.26

68.26

疏「故起信云：但心相滅非心體滅」者，論有問云：若心滅者，云何相續？若相續者，云何說究竟滅？答曰：所言滅者，唯心相滅，非心體滅。如風依水而有動相，若水滅者，即風相斷絕，無所依止。以水不滅，風相相續，唯風滅故動即隨滅，非是水滅。無明亦爾，依心體而動，若心體滅則眾生斷絕，無所依止。以體不滅，心得相續。唯癡滅故，心相隨滅，非心體滅。釋曰：現文可知。《楞伽》亦云「若心體滅則本識滅，本識滅者不異外道斷見戲論。」

Regarding the commentary's statement, "Therefore the Awakening of Faith says: It is only the characteristics of mind that cease, not the essence of mind that ceases": in the treatise there is a question: If the mind ceases, how can there be continuity? If there is continuity, how can one speak of ultimate cessation? The answer states: That which is called cessation means only that the characteristics of the mind cease, not that the essence of the mind ceases. Just as wind, relying upon water, has the characteristic of movement: if the water ceases, then the characteristic of the wind is severed and has nothing upon which to rely. Because the water does not cease, the characteristic of the wind continues; only because the wind ceases does the movement cease accordingly, not that the water ceases. Ignorance (avidyā) is also like this: relying on the essence of the mind, it moves. If the essence of the mind ceased, then sentient beings would be severed and have nothing upon which to rely. Because the essence does not cease, the mind attains continuity. Only because delusion ceases do the characteristics of the mind cease accordingly, not that the essence of the mind ceases. Explanation: The present text can be understood from this. The *Laṅkāvatāra-sūtra* also says: "If the essence of the mind were to cease, then the fundamental consciousness would cease; and if the fundamental consciousness ceased, that would be no different from the annihilationist prapañca of non-Buddhists."