大乘起信論裂網疏 3.115

3.115

Question: Since it says that when the cause ceases the conditions cease, then before one attains Buddhahood, nescience has not yet ceased, and its objective conditions must not yet have ceased either. Since the objective conditions have not yet ceased, the corresponding mind should not have ceased either; how is it that, upon reaching the stage of signlessness, corresponding defilement is already completely eradicated? Answer: There are two kinds of nescience: first, that which is conjoined with the seventh consciousness, which is only completely eliminated at the Buddha-stage; second, that which is conjoined with the sixth consciousness, which is further divided into two: the first is discriminative, which is eliminated at the stage of the pure mind; the second is innate, which is eliminated at the stage of signlessness. As portions of nescience cease, portions of the objective conditions also cease. Because portions of the objective conditions cease, portions of the corresponding mind also cease. Moreover, what is here called the cessation of the corresponding mind is merely the cessation of the active manifestations of the defiled mind. As for untainted active manifestations, the four wisdoms of the Buddha-fruit are all conjoined with twenty-one dharmas and do not cease again. What is called the cessation of the non-corresponding mind is merely the cessation of tainted seeds. As for untainted seeds, they are constantly held by the amala-vijñāna and never cease to the end of future time. The first part, the direct distinction, is concluded.