大乘起信論廣釋卷第三．四．五 4.19

4.19

論。若因滅至相應心滅　釋曰。次顯滅義。於中又二。初正辨。後釋疑。此初也。滅有二義。先通。後別。言通滅者。謂得對治無明滅時所起現識境界隨滅。故云因滅即緣滅也。別顯滅者。以三細識親依無明因生故無明滅時亦復隨滅。故云因滅故不相應心滅。其三細識親依境界緣生故境界滅時亦復隨滅。故云緣滅故相應心滅。此依始終起盡道理以明二種生滅之義。非細剎那生滅義也。

[Treatise:] If the cause ceases... the corresponding mind ceases.
[Commentary:] Next is the revelation of the meaning of cessation. Herein there are also two [parts]: first, the direct explanation; second, the resolution of doubts. This is the first. Cessation has two meanings: first the general, then the specific. The general cessation means: when the antidote is attained and avidyā ceases, the manifested consciousness and objects that arose immediately cease along with it. Therefore it says, 'When the cause ceases, then the condition ceases.' Specifically revealing cessation: because the three subtle consciousnesses directly arise depending on the cause of avidyā, when avidyā ceases they also cease along with it; therefore it says, 'Because the cause ceases, the non-corresponding mind ceases.' The three coarse consciousnesses directly arise depending on the condition of objects; therefore when objects cease they also cease along with it; hence it says, 'Because the condition ceases, the corresponding mind ceases.' This clarifies the meaning of the two kinds of arising and ceasing according to the principle of beginning-to-end emergence and termination, not the meaning of subtle, moment-to-moment arising and ceasing.