楞伽阿跋多羅寶經註解 2.243

2.243

上云「妄想識滅名為涅槃」，遂疑八識亦滅，佛答以不滅。言建立者，不滅也。又疑七識不滅，佛答以彼因及攀緣故七識不生者，彼即六識，言因及攀緣在六識，而七識執我，未常相離；若六識滅，則七識亦不生也。意識者下，通示諸識展轉相因，未始不俱，乃體一而相異也。又有四意：一、境界分段者，言六識從六塵生也；二、習氣長養者，言六識不離七識、八識也；三、我我所計著者，言七識我執從思惟彼因彼緣而生；四、不壞身相下，藏識即第八識，言因攀緣自心現境界等，此八識因於六識能緣，還緣自心所現境界，即六塵也，以計著故而生六識，能總諸心故云「心聚生」也，謂八識與六識展轉相因而生，如此相因有本有末，本謂八識轉生諸識，末謂六識起善起惡，七識則傳送其間，故云展轉相因。復以喻顯，海喻八識、浪喻六識，以六塵為境界風，境界乃自心所現，還吹八識心海轉生諸識，若生若滅亦猶依海而有風，因風而鼓浪，展轉之相其若是也。風息則浪滅，故云「意識滅七識亦滅」也。

Above it was said, "The cessation of the consciousness of vikalpa is called nirvāṇa"; thereupon doubt arose that the eight consciousnesses also cease, and the Buddha answered that they do not cease. Saying that they are established means they do not cease. Furthermore, there was doubt that the seven consciousnesses do not cease, so the Buddha answered that because of that cause and objective support the seven consciousnesses do not arise: "that" refers to the sixth consciousness, meaning that the cause and objective support lie in the sixth consciousness, while the seventh consciousness grasps at a self and they are never separated from each other; if the sixth consciousness ceases, then the seventh consciousness also does not arise. From "As for the mental consciousness" downward, it comprehensively reveals that the various consciousnesses mutually cause one another and have never not been conjoined, being one in substance but distinct in characteristics. There are also four meanings: first, "segmented divisions of sense objects" means that the sixth consciousness arises from the six dusts; second, "nourished by vāsanā" means that the sixth consciousness is not apart from the seventh and eighth consciousnesses; third, "grasping at 'I' and 'mine'" means that the self-grasping of the seventh consciousness arises from reflecting on those causes and those conditions; fourth, from "without destroying the marks of the body" downward, the storehouse consciousness is the eighth consciousness, and the statement that it is "because of grasping at the realms appearing from one's own mind as its objective support, etc.", means that this eighth consciousness, dependent on the six consciousnesses' ability to take objects, in turn takes as its objective support the realms appearing from one's own mind—namely, the six dusts; because of grasping, it gives rise to the six consciousnesses, and because it can synthesize all minds it is called "the assembly of minds arises", meaning that the eighth consciousness and the sixth consciousness arise mutually causing one another. Such mutual causation has a root and branches: the root means that the eighth consciousness evolves to give rise to the various consciousnesses; the branches mean that the sixth consciousness gives rise to good and evil; the seventh consciousness transmits between them; thus they are said to "mutually cause one another". He further illustrates this with a simile: the ocean illustrates the eighth consciousness, the waves illustrate the sixth consciousness, and the six dusts are taken as the wind of realms; realms appear from one's own mind, which in turn blows upon the ocean-mind of the eighth consciousness to evolve and give rise to the various consciousnesses. Their arising and ceasing are like the wind depending on the ocean and the waves being stirred up by the wind; the nature of mutual causation is like this. When the wind ceases, the waves cease; therefore it is said, "when the mental consciousness ceases, the seven consciousnesses also cease."