大乘起信論義疏 2.36

2.36

五者、執不滅。有人宣說：七識之心，未見理時生滅無常，見理即常究竟不滅。對治此執，說妄終滅。七識妄心體唯癡闇、相唯分別；得聖會如捨其分別，見實明照盡其癡闇，更有何在而言不滅？道理如此，須以文證。如《涅槃》說「譬如男女燃燈之時，燈爐大小悉滿中油。油喻煩惱，明喻智慧，油盡之時明亦隨滅，煩惱盡已智慧隨滅。」故知妄心解惑俱已。又《楞伽》云「斷七種識名出佛血。」故知妄滅。又龍樹云「覺觀之心望於欲界，是善是治。若望二禪即是罪過，乃至非想非非想定於下為善，望於出世還是罪過，智慧亦爾。望世為善，若對實相還名罪過。」既說為罪，何為不滅？又《大智論》解釋如義。彼云「實相如水性冷，觀智如火，水隨火熱，若火滅已水冷如本，故名為如。是實相者隨觀轉變，是觀滅已實相如本，故名為如。」明知妄解終竟滅盡。若觀不滅，水冷之時火應不滅。有人說言：經中說滅，但滅智中無明闇障，不滅智體。是義不然，《寶性論》中自有戒文，不但滅闇，亦滅智解。故彼論中說有四障，不得如來淨我樂常：一者、緣相，謂無明地障佛真淨，斷離彼故得佛真淨。二者、因相，謂無漏業障佛真我，斷除彼故得佛真我。三者、生相，謂意生身障佛真樂，斷除彼故得佛真樂。四者、壞相，謂變易死障佛真常，斷除彼故得佛真常。無明等外別說無漏以之為障，別說斷除。云何而言不滅無漏？又言智體不滅盡者，不滅之體即是真心，非第七識。

Fifth is clinging to non-cessation. Some people preach: 'When the mind of the seven consciousnesses has not yet perceived the principle, it arises and ceases impermanently; but once it perceives the principle, it is permanent and ultimately does not cease.' To counter this clinging, it is taught that the false ultimately ceases. The substance of the false mind of the seven consciousnesses is solely delusion and darkness, and its mark is solely conceptual discrimination. When one attains the holy state, one encounters tathatā and relinquishes that discrimination; when one perceives reality, clear illumination exhausts that delusion and darkness. What else could remain that one should say it does not cease? The principle being thus, it must be substantiated with scripture. As the Nirvāṇa Sūtra says: 'For example, when a man or woman lights a lamp, the lamp basin, whether large or small, is entirely filled with oil. The oil is an analogy for defilement, and the light is an analogy for wisdom. When the oil is exhausted, the light also ceases accordingly; when defilements are exhausted, wisdom also ceases accordingly.' Hence we know that in the false mind, both understanding and delusion [ultimately] come to an end. Furthermore, the Laṅkāvatāra Sūtra says: 'Severing the seven kinds of consciousness is called drawing the Buddha's blood.' Hence we know that the false ceases. Moreover, Nāgārjuna says: 'Compared to the desire realm, the mind of vitarka and vicāra is good and is an antidote. But compared to the second dhyāna, it is a fault. Up to the concentration of neither-perception-nor-non-perception: it is good relative to what is below it, but compared to the supramundane, it is still a fault. Wisdom is also like this: relative to the mundane, it is good, but when set against the real mark, it is still called a fault.' Since it is spoken of as a fault, why would it not cease? Furthermore, the Da zhidu lun explains the meaning of tathatā. It says: 'The real mark is like water, cold by nature; contemplative wisdom is like fire. The water becomes hot following the fire; once the fire ceases, the water is cold as originally, and therefore it is called "thus" (tathatā). This real mark transforms following contemplation; once this contemplation ceases, the real mark is as it was originally, and therefore it is called "thus".' It is clear from this that false understanding is ultimately and entirely extinguished. If contemplation did not cease, then when the water cooled, the fire ought not to have ceased. Some people say: 'When the sūtras speak of cessation, it is only the extinguishing of the dark obstruction of ignorance within wisdom, not the cessation of the substance of wisdom.' This meaning is incorrect. In the Ratnagotravibhāga there is itself an explicit passage stating that it is not only darkness that is eliminated, but wisdom and understanding are also eliminated. Therefore, that treatise states that there are four obstructions which prevent one from attaining the Tathāgata's purity, self, bliss, and permanence: First is the mark of condition, namely the stage of ignorance, which obstructs the Buddha's true purity; because one severs and abandons it, one attains the Buddha's true purity. Second is the mark of cause, namely uncontaminated action, which obstructs the Buddha's true self; because one severs and eliminates it, one attains the Buddha's true self. Third is the mark of arising, namely the mind-made body, which obstructs the Buddha's true bliss; because one severs and eliminates it, one attains the Buddha's true bliss. Fourth is the mark of destruction, namely inconceivable transformation-death, which obstructs the Buddha's true permanence; because one severs and eliminates it, one attains the Buddha's true permanence. Apart from ignorance and so forth, the uncontaminated is separately stated to be an obstruction, and is separately stated to be severed. How could one say that the uncontaminated does not cease? Furthermore, as for the statement that the substance of wisdom is not extinguished, that unceasing substance is precisely the true mind, not the seventh consciousness.