起信論疏筆削記 8.32

8.32

如是下，三、總以法合。藏識非因者，非，無也；因，真相也。既若成異，則藏識不因真相所成，如前泥團不因微塵，又如何云依如來藏有生滅心？藏識亦應滅者，以無和合義故。故下云：破和合識相。今言滅者，但無一分生滅。是故非真相滅者，下文云：妄心則滅，法身顯現。又云：心相隨滅，非心智滅。業相滅者，舉細攝麁也。

"In this way...", etc., thirdly, collectively applies the metaphor to the dharmas. "The storehouse consciousness is not the cause": "not" means non-existent; "cause" is the true mark. If they were to be different, then the storehouse consciousness would not be formed on the basis of the true mark, just as the aforementioned lump of mud would not be based on minute dust particles; and how then could it be said that "relying on the tathāgatagarbha, there is the mind of arising and ceasing"? "The storehouse consciousness should also cease" because there would be no meaning of integration. Hence it is said below: "demolishing the mark of the consciousness of integration." Now saying "cease" means merely the absence of the one part of arising and ceasing. "Therefore, it is not that the true mark ceases": the later text states, "The deluded mind then ceases, and the dharmakāya manifests." It also says: "The marks of the mind cease accordingly, but the cognitive mind does not cease." "The karma-mark ceases" adduces the subtle to encompass the coarse.