成唯識論述記 2.911

2.911

述曰：下起心非淨難，有八。若言心性即是心體，體能緣法，此中說心，應同數論謂彼大等，相雖轉變而體常一。此即有漏心相轉為無漏，以無漏心體作無漏故。非前體滅，故言性常。失前有漏相，得無漏相，故名相轉變。若言，前無漏體滅，後無漏體生，此亦不然，以有漏為相，性是無漏者，難云：

The Commentary states: Below are eight objections raised to show that the mind is not pure. If it were said that the nature of mind is identical with the substance of mind, and the substance is capable of cognizing phenomena, then what is called 'mind' here would be the same as the Sāṃkhya theory that their Mahat and so forth change in marks while their substance is eternally one. This would mean that the mark of sāsrava mind transforms into anāsrava because the substance of the anāsrava mind produces anāsrava [marks]. It is not that the prior substance ceases; hence its nature is called eternal. Losing the prior sāsrava mark and acquiring the anāsrava mark is therefore called 'transformation of marks'. If one argues that the prior [sāsrava] substance ceases and the subsequent anāsrava substance is produced, this is also incorrect, for if the sāsrava is the mark and the nature is anāsrava, the objection is raised: