大乘起信論別記 1.163

1.163

「問曰」以下，往復重明滅不滅義。言「若心體滅則眾生斷滅無所依止」者，自相梨耶名為心體，其餘諸識說名眾生。如十卷經云「若相續識滅者，無始世來諸識應滅。」言「唯癡滅故心相隨滅」。「非心智滅」者，但心動相滅，非動相滅，非動相滅非動之心神滅，即是業相滅，自相不滅義也。

From "Question:" below, it back-and-forth re-clarifies the meaning of ceasing and non-ceasing. As for "If the essence of mind ceases, then sentient beings would be annihilated and have nothing to rely upon": the ālayavijñāna of self-characteristic is called the essence of mind, and the remaining consciousnesses are called sentient beings. As the Ten-fascicle Laṅkāvatārasūtra says: "If the continuous consciousness were to cease, the consciousnesses of beginningless realms would cease." As for "Only because delusion ceases does the characteristic of mind cease accordingly" and "it is not that the mental cognition ceases": it is only that the moving characteristic of the mind ceases; it is not that the non-moving characteristic ceases—it is not that the non-moving mental spirit ceases; this means that the karmic characteristic ceases, but the self-characteristic does not cease.