注大乘入楞伽經 5.104

5.104

如流盡則無波，以譬意識滅，餘七識亦不生。頌上喻并法合也。問：前云諸外道說，取境界相續識滅，即無始相續識滅。又云聲聞妄計未來根境滅，以為涅槃，根境既滅，識亦不生。今言如是意識滅，種種識不生，與彼外道二乘何以異也？答：外道見身壞命終六識不取境，不知但是妄緣離故，計謂相續六識滅，即無始相續識滅，墮落斷見。二乘雖未來根境滅，相續六識但現行滅，而習種實未滅也。此謂賴耶識中意識習種種相續永滅，則餘七識亦隨滅，故不同耳。

Just as when the flow is exhausted there are no waves, this serves as an analogy for the cessation of the manovijñāna, whereby the remaining seven consciousnesses also do not arise. This verses the analogy and its doctrinal application above. Question: Previously it was said that the non-Buddhists state that the cessation of the continuous consciousness grasping objects is the cessation of the beginningless continuous consciousness. It was also said that the śrāvakas falsely conceptualize the future cessation of faculties and objects as nirvāṇa, since when faculties and objects cease, consciousness also does not arise. Now it is said that when the manovijñāna ceases, the manifold consciousnesses do not arise; how does this differ from those non-Buddhists and the two vehicles? Answer: The non-Buddhists see that at the destruction of the body and the end of life, the six consciousnesses do not grasp objects, not knowing that this is merely because deluded conditions have separated; they conceptualize that the cessation of the continuous six consciousnesses is the cessation of the beginningless continuous consciousness, falling into the annihilation view. Although for the two vehicles future faculties and objects cease, for the continuous six consciousnesses only the active manifestations cease, while the habit-seeds have not actually ceased. Here, it means that when the continuity of the manifold habit-seeds of the manovijñāna within the ālayavijñāna is forever extinguished, the remaining seven consciousnesses also cease accordingly; therefore, it is not the same.