大乘義章 9.29

9.29

第九約就心識有三：一者事識，謂六識心。二者妄識，謂七識心。三者真識。此三廣釋如八識章。治斷如何？事識之中，隔絕因果，名之為斷，不滅心體。妄識之中，始則解生闇滅名斷，終則妄心盡滅為斷，以知妄心本無法故。真識之中，融妄名名斷，不滅心體。良以真心絕妄成結，窮之則實，更無所除，故不滅心。事識中斷，如刀截繩，隔絕而已。妄識中斷，如火燒繩，通體皆盡。真識中斷，如解繩結，更無所除。斷結之義，辨之云爾。

Ninth, classifying them according to the levels of mind and consciousness, there are three: the first is phenomenal consciousness, which refers to the minds of the six consciousnesses; the second is deluded consciousness, which refers to the mind of the seventh consciousness; the third is true consciousness. These three are explained extensively as in the Chapter on the Eight Consciousnesses. How are they countered and severed? Within phenomenal consciousness, severing the link between cause and effect is called 'severance'; it does not extinguish the substance of the mind. Within deluded consciousness, initially the arising of understanding and the cessation of darkness is called 'severance', and ultimately the complete extinction of the deluded mind is 'severance', because one knows that the deluded mind originally has no dharma[-nature]. Within true consciousness, fusing delusion [back into the true] is called 'severance'; it does not extinguish the substance of the mind. Because the true mind forms fetters strictly through delusion, when investigated to the end it is real and there is nothing further to be eliminated; hence the mind is not extinguished. Severance within phenomenal consciousness is like cutting a rope with a knife: it merely severs the continuity. Severance within deluded consciousness is like burning a rope with fire: the entire substance is completely consumed. Severance within true consciousness is like untying a knot in a rope: there is nothing further to be eliminated. The meaning of severing the fetters is explained in this way.