注大乘入楞伽經 2.146

2.146

以法合喻，明非一異也。謂諸轉識與藏識若異者，依無明風熏動之時，藏識之體應不隨緣，則墮常過，然如來藏藏識是善不善因，非不隨緣也。若不異者，轉識滅時藏識亦應滅，則墮斷過，然藏識真相竟不滅爾。故《起信》云「以一切心識之相皆是無明，無明之相不離覺性，非可壞非不可壞。如大海水因風波動，水相風相不相捨離，而水非動性，若風止滅動相則滅，濕性不壞故。如是眾生自性清淨心，因無明風動，心與無明俱無形相、不相捨離，而心非動性。若無明滅，相續則滅，智性不壞故。」

This applies the simile to the doctrine, clarifying that they are neither identical nor different. That is to say: if the transforming consciousnesses and the storehouse consciousness were different, then when stirred by the perfuming wind of ignorance, the substance of the storehouse consciousness would not accord with conditions, falling into the error of eternalism; yet the tathāgatagarbha-storehouse-consciousness is the cause of both wholesome and unwholesome, and is not without according with conditions. If they were not different, then when the transforming consciousnesses cease, the storehouse consciousness should also cease, falling into the error of annihilationism; yet the true characteristic of the storehouse consciousness never ceases. Thus the Awakening of Faith says: 'Because all characteristics of the mental consciousness are ignorance, the characteristics of ignorance are not separate from the nature of enlightenment; they are neither destructible nor indestructible. Just as the waters of the great ocean are stirred into waves by the wind, the characteristics of water and the characteristics of wind do not abandon each other, yet water is not of a moving nature; if the wind ceases, the moving characteristics cease, for the wet nature is not destroyed. Just so, the naturally pure mind of sentient beings is stirred by the wind of ignorance; the mind and ignorance both lack physical form and do not abandon each other, yet the mind is not of a moving nature. If ignorance ceases, continuity ceases, for the nature of wisdom is not destroyed.'