楞伽阿跋多羅寶經註解 1.489

1.489

心為外塵所動，如風吹海，諸識浪生，相續不斷。藏識為因，轉生諸識，作諸業相有同不同，合所作業及所生因，所以深入妄計執著，不知色等自性體空故，眼等五識次第轉生。言身者，聚集為義，謂聚諸見塵為一眼識等。既生五識，則有意識與之俱緣，故曰「即彼五識身俱」，然彼五識因五塵差別分段之相而生知覺。意識因者，言五識是六識之因也。

The mind is stirred by external dust like the wind blowing upon the ocean; the waves of the various consciousnesses arise, continuing without interruption. With the storehouse consciousness as cause, the various consciousnesses evolve and arise, producing various characteristics of karma that are the same or different. Uniting the karma that is produced with the cause of arising, one deeply forms false conceptualization and grasping, not knowing that the svabhāva of form and the rest is empty in its substance; hence the five consciousnesses, such as the eye-[consciousness], evolve and arise in sequence. The word 'body' (kāya/group) means 'accumulation', referring to the gathering of various perceptual dusts to form a single eye-consciousness and so forth. Once the five consciousnesses have arisen, the mental consciousness then arises together with them to perceive their objects; hence it is said, 'arising together with those very five groups of consciousness.' However, those five consciousnesses give rise to awareness dependent on the differentiated and partitioned characteristics of the five dusts. By 'the cause of the mental consciousness', it is meant that the five consciousnesses are the cause of the sixth consciousness.