大乘義章 3.68

3.68

次明有盡無盡之義。於此分中三識都盡，無明滅故，真無所從，不成本識，故本識盡。故論說言「四修滿時，本識都盡。」信心、般若、三昧、大悲，是四修也。本識盡故，我執不生，故得宣說阿陀那盡。本識無故，六識不生，故六識盡。於此三中，所有之妄，體滅故盡。所依之真，用息故盡。體還歸本，得言不盡。三識如是。

Next is clarifying the meaning of having an end and having no end. In this division, all three consciousnesses come to an end. Because ignorance is extinguished, the true has nothing to follow and does not form the root consciousness; therefore the root consciousness comes to an end. Thus the treatise says: "When the four cultivations are complete, the root consciousness entirely comes to an end." Faith, prajñā, samādhi, and great compassion are the four cultivations. Because the root consciousness comes to an end, grasping at self does not arise; therefore it can be stated that the ādāna comes to an end. Because the root consciousness is absent, the six consciousnesses do not arise; therefore the six consciousnesses come to an end. Among these three, all delusion comes to an end because its essence is extinguished. The true upon which it depends comes to an end because its function ceases. Since its essence returns to the original root, one can say that it has no end. The three consciousnesses are thus.