楞伽阿跋多羅寶經註解 1.421

1.421

從此至盡文，別問答五法、三自性、八識、二無我也。首問諸識者，蓋識即是心，心為萬法之本故也。據常途所立諸識，謂第九菴摩羅識，即真常淨識，屬佛；第八阿黎耶識，即含藏識，屬菩薩；第七阿陀那識，即傳送識，屬二乘；第六分別事識，亦名波浪識，屬凡夫。或有譯師不立第九者，謂第九即第八異名。今經所明諸識，不同常途，據後經文，謂如來藏名識藏，及意根、意識、眼等五識，共為八識。以此諸識約生滅門說，故問有幾種生住滅。佛答有二種生住滅，非思量所知者，真如妙性本無生滅，隨無明緣而起諸識，故有生住異滅。生謂因緣所生、住謂住止、異謂變異、滅謂滅盡，此不言異者，文略耳。然此諸識生滅之相唯佛智能明，故云非思量所知。言流注生住滅者，謂識蘊於內念念相續，如水流注未始暫停也。言相生住滅者，謂相顯於外，根境相對，起生住滅也。

From here to the end of the text, there are individual questions and answers regarding the five dharmas, three svabhāvas, eight consciousnesses, and two kinds of selflessness. Asking first about the consciousnesses is because consciousness is just the mind, and the mind is the root of the myriad dharmas. According to the consciousnesses established in standard usage: the ninth is the amala-consciousness, which is the truly permanent, pure consciousness belonging to Buddhas; the eighth is the ālaya-consciousness, which is the storehouse consciousness belonging to bodhisattvas; the seventh is the ādāna-consciousness, which is the transmitting consciousness belonging to the two vehicles; the sixth is the mental consciousness discriminating objects, also named the wave consciousness, belonging to ordinary beings. Some translators do not posit a ninth, maintaining that the ninth is an alternate name for the eighth. The consciousnesses explained in the present sūtra differ from the standard usage: according to the subsequent text of the sūtra, it states that the tathāgatagarbha is named the storehouse consciousness, and along with the manas-faculty, mental consciousness, and the five consciousnesses such as the eye consciousness, they together make eight consciousnesses. Since these consciousnesses are explained according to the gate of arising and cessation, he therefore asks how many kinds of arising, staying, and cessation there are. In the Buddha's answer that there are two kinds of arising, staying, and cessation not known by deliberation: the wondrous nature of suchness originally has no arising or cessation, yet following the condition of ignorance it gives rise to the consciousnesses, and thus there are arising, staying, change, and cessation. 'Arising' refers to arising from causes and conditions; 'staying' refers to abiding; 'change' refers to alteration; 'cessation' refers to complete cessation. That 'change' is not mentioned here is merely an abbreviation of the text. However, these lakṣaṇas of arising and cessation of the consciousnesses can only be understood by the Buddha's wisdom; hence he says they are 'not known by deliberation.' 'Arising, staying, and cessation of continuity' refers to consciousness being contained within, continuing thought after thought, like the uninterrupted flow of water that never pauses for a moment. 'Arising, staying, and cessation of lakṣaṇa' refers to lakṣaṇas manifesting externally, where faculties and objects confront one another, giving rise to arising, staying, and cessation.