大乘起信論別記 1.75

1.75

言「相續心相」者，猶是阿梨耶識，但通攝生滅與不生滅，名和合識。為顯法身本覺義故，偏取生滅相內自相，名相續心。為顯應身始覺義故，相是業相。此不滅相續心，但滅相續心相。相滅之時，其相續心永離識相，轉成圓智，故言「智淳淨」故，即是應身始覺義也。然此始覺無別始起，即本覺體隨染作染；今自染緣還得淳淨，名始覺耳。是故始覺即是本覺之隨緣義也。如經言「是故，大惠！諸自相滅，自相滅者業相滅。若自相者，不異外道斷見戲論。外道說『離諸境界相續識滅，相續識滅已，即滅諸識。』大惠！若相續識滅者，無始世來諸識應滅。」正謂此也。喻中：

As for the phrase "characteristic of the continuous mind," it is still the ālayavijñāna, but universally comprehending both arising-and-ceasing and non-arising-and-ceasing, it is named the composite consciousness. In order to reveal the meaning of the dharmakāya as innate enlightenment, it takes exclusively the self-characteristic within the characteristics of arising and ceasing, naming it the continuous mind. In order to reveal the meaning of the nirmāṇakāya as actualized enlightenment, its characteristic is the karmic characteristic. This continuous mind is not extinguished; only the characteristic of the continuous mind is extinguished. When the characteristic is extinguished, that continuous mind is forever separated from the characteristic of consciousness and is transformed into round wisdom; hence it says that because "wisdom is pure and unadulterated," it is precisely the meaning of the nirmāṇakāya as actualized enlightenment. However, this actualized enlightenment does not freshly arise as something separate; it is just the essence of innate enlightenment following defilements and engaging in defilement; now, through defiled conditions, it returns and attains pure unadulteration, which is merely named actualized enlightenment. Therefore, actualized enlightenment is precisely the meaning of innate enlightenment according with conditions. As the sūtra says: "Therefore, Mahāmati, all self-characteristics cease; that self-characteristics cease means that the karmic characteristic ceases. If it were [the cessation of] the self-characteristic itself, it would not differ from the nihilistic conceptual proliferations of the non-Buddhists. Non-Buddhists say, 'Departing from all realms of objects, the continuous consciousness ceases; after the continuous consciousness has ceased, all consciousnesses are then extinguished.' Mahāmati, if the continuous consciousness were extinguished, all consciousnesses from beginningless time should be extinguished." It refers precisely to this. In the analogy: