八識規矩補註 2.32

2.32

又契經說，住滅定者身、語、心行無不皆滅，而壽、暖猶在，根不變壞，識不離身，若無此識，住滅定者不離身識不應有故。謂眼等識行相麁動，於所緣境起必勞慮，厭患彼故暫求止息，漸次伏除至都盡位，依此位立住滅定者；故此定中彼識皆滅，若不許有微細一類恒遍執持壽、暖等識在，依何而說識不離身？若全無識，應同瓦礫，乃非情爾。由斯理趣，住滅定者決定有識，無想等位類此應知：此釋「滅定心」三字之義。又契經說，心雜染故有情雜染，心清淨故有情清淨，若無此識，彼染淨心不應有故。謂染淨法以心為本、因心而生、依心而住，此釋「心染淨」三字——蓋「心」字兼上下而言。（此略引《成唯識論》文，欲義理詳明，請閱第三、第四卷論文。）又云若，證有此識，理趣無邊，觀此言豈特十義而矣。《瑜伽論》亦有八義證有此識，恐繁不引。已上引釋十證頌訖，此護法論主因小乘不信此第八識故，諄諄曉喻反覆辨論；故頌云「由此能興論主爭」，是也！

Furthermore, the sūtra states that for one who abides in the cessation attainment, the activities of body, speech, and mind are all ceased without exception, yet life span and warmth still remain, the sense faculties are not damaged, and consciousness does not depart from the body; if this consciousness did not exist, the consciousness not departing from the body for one who abides in the cessation attainment could not exist. That is to say, the mental modes of the eye and other consciousnesses are coarse and active; when arising with respect to their cognitive objects they inevitably toil and worry; weary of them, one temporarily seeks their resting, gradually suppressing and eliminating them until they are entirely exhausted; based on this stage, one who abides in the cessation attainment is established; therefore, in this attainment, those consciousnesses are all ceased; if one does not accept that there is a subtle, uniform consciousness that constantly and pervasively holds life span, warmth, and so forth, based on what could it be said that "consciousness does not depart from the body"? If there were completely no consciousness, one would be the same as tiles and stones, merely insentient. By this reasoning, one who abides in the cessation attainment definitely has consciousness; stages such as non-conception should be understood as analogous to this: this explains the meaning of the three characters "mind of the cessation attainment" (mie ding xin). Furthermore, the sūtra states that because the mind is defiled, sentient beings are defiled; because the mind is pure, sentient beings are pure; if this consciousness did not exist, that defiled and pure mind could not exist. This is because defiled and pure phenomena take the mind as their root, arise because of the mind, and abide depending on the mind. This explains the three characters "defilement and purity of mind" (xin ran jing)—for the character "mind" (xin) applies both above and below. (This briefly cites the text of the Cheng weishi lun; for those wishing to have the doctrine clarified in detail, please read fascicles three and four of the treatise.) It also says that the lines of reasoning proving the existence of this consciousness are boundless; looking at this statement, how could there be only ten meanings? The Yogācārabhūmi also has eight meanings proving the existence of this consciousness, which are not cited for fear of prolixity. The citation and explanation of the verse on the ten proofs is concluded above. Because the Hīnayāna does not believe in this eighth consciousness, the treatise master Dharmapāla earnestly instructed and repeatedly argued; thus the verse says, "Due to this, disputes can arise among treatise masters"—this is it!