成唯識論了義燈 2.115

2.115

又辨，於得所依之中，大小不同，如本疏述。然言二屬所依，謂第八識。如畢竟得非擇滅法，及佛身中，邪理不生等。問：既云畢竟邪理不生，應名擇滅，何名非擇？答：若由智斷，畢竟不生，即名擇滅。佛身邪理不由智斷，但由斷彼無明等故，邪理不生。如入見道，北洲等身，得非擇故。又解：此等現行雖復，畢竟不生，種子猶在，亦障所攝，鏡智生時，方始種子滅，即得擇滅，得屬鏡智。若爾，鏡智應能離染，如實義者，鏡智起時，非彼所依，有漏皆捨，非作意斷，不名擇滅，亦不可說觀察智斷，非無間故，名妙覺故。若猶斷染，應同無間，名為等覺，既不如是，故鏡智生，彼等自滅，得非擇滅，得屬鏡智。然疏言屬第八識，據所依王，通因果說，若在佛果，即依鏡智，此釋親聞，故抄記也。

Furthermore, explaining the basis of possession, the Mahāyāna and Hīnayāna differ, as expounded in the basic Commentary. However, the statement that 'two pertain to the basis' refers to the eighth consciousness, as in the dharma of permanently acquiring non-analytical cessation, and the non-arising of deviant principles in the Buddha's body, and so forth. Question: Since it is said that deviant principles permanently do not arise, it should be called analytical cessation (pratisaṃkhyā-nirodha); why is it called non-analytical? Answer: If it permanently does not arise due to abandonment through wisdom, it is called analytical cessation. Deviant principles in the Buddha's body do not depend on abandonment through wisdom; rather, simply because of abandoning that ignorance and so forth, deviant principles do not arise—just as when entering the path of seeing, bodies in Uttarakuru and the like acquire non-analytical cessation. Another explanation: although the manifest activity of these permanently does not arise, the seeds still remain and are also subsumed under obscurations; only when the mirror-like cognition arises are the seeds finally eradicated, and analytical cessation is acquired, with possession pertaining to the mirror-like cognition. If so, mirror-like cognition should be able to separate from defilement. According to the actual truth: when mirror-like cognition arises, it is not their basis, and all contaminated things are relinquished; since they are not abandoned through attention, it is not called analytical cessation, nor can it be said to be abandoned by the cognition of observation, because it is not the uninterrupted [path] and is called wondrous enlightenment. If it still abandoned defilement, it would be identical to the uninterrupted path and be called equal enlightenment; since it is not so, when mirror-like cognition arises, they are naturally eradicated, non-analytical cessation is acquired, and possession pertains to the mirror-like cognition. However, the Commentary saying that it pertains to the eighth consciousness is spoken in terms of the underlying king [of consciousness] spanning both cause and effect; if in the fruit of Buddhahood, it is based on the mirror-like cognition. This explanation was heard in person, and is therefore recorded here.