大乘起信論裂網疏 3.20

3.20

相續有二義：一約心所，即受與念、定。苦、樂覺是受，由念故不忘，由定故專注也；二約心王，即等無間意根。由智及念，助彼心王相續而起，假立前念已滅心王名為意根。然第八、第七從無始來法爾相續，不依於智，前六相續並依智起，故云相應不斷也。只此相續，實無體性，譬如一星之火旋之成輪，火念念滅，不從此方轉至餘方，由其相似相續，妄覩為輪。心性亦爾，念念寂滅，無相續義，迷情以為似常似一，名相續相。若能諦觀相續無相，即為證得如來智慧也。

Continuity has two meanings: first, with regard to mental factors, it is sensation, recollection, and concentration. The perception of suffering and pleasure is sensation; due to recollection there is no forgetting; due to concentration there is focused attention. Second, with regard to the primary minds, it is the mental faculty of immediately preceding equivalence. Assisted by cognition and recollection, that primary mind arises in continuity; the primary mind whose preceding thought has already perished is provisionally designated as the mental faculty. However, the eighth and seventh [consciousnesses] are naturally continuous from beginninglessness and do not rely on cognition, whereas the continuity of the first six all arises based on cognition; hence it says "correspond without interruption." This continuity itself truly has no essential nature. For example, when a single spark of fire is whirled around, it forms a wheel; the fire ceases thought-moment after thought-moment, without moving from this place to another, but due to its continuity of similarity, it is falsely viewed as a wheel. The mind-nature is also like this: thought-moment after thought-moment it is tranquil and extinguished, with no reality of continuity, yet deluded sentiments take it to be seemingly permanent and seemingly one, which is called the mark of continuity. If one can clearly contemplate that continuity is devoid of marks, one will then realize the wisdom of the Tathāgata.