楞伽阿跋多羅寶經註解 4.163

4.163

此言諸識有生有滅。諸識者，謂意識及意意識，并前五意識，是為七識，非第七二乘識也。由念念而起，起必同時。因不實妄想等者，謂六識取境也。種種形處者，六塵也，根塵既形，遂著名相。由不了色等自心所現，生苦樂受，展轉生死，無由解脫。名相纏縛，從貪起貪，因及所緣互相由藉，皆所謂生相也。彼諸受下，是名滅相，謂受根及想、行等次第不生，惟餘自心妄想，不覺苦樂。言入滅受想者，謂受想心滅，即滅盡定，或得四禪也。

This says that the various consciousnesses have arising and cessation. 'The various consciousnesses' refers to the manas, manovijñāna, and the preceding five consciousnesses; these are the seven consciousnesses, not the seventh consciousness of the two vehicles. They arise from moment to moment, and when they arise, they are necessarily simultaneous. 'Relying on unreal vikalpa...' refers to the six consciousnesses grasping at sense-objects. 'Various forms and locations' refers to the six dust-objects: once sense-faculties and dust-objects take shape, they then cling to names and lakṣaṇas. Because they do not understand that form and the like appear from their own minds, they give rise to feelings of suffering and pleasure, revolving in saṃsāra without any means of liberation. Entangled by names and lakṣaṇas, from greed they give rise to greed; cause and objective condition rely mutually on each other—these are all what is called the characteristic of arising. 'When those feelings...' names the characteristic of cessation, meaning that the feeling-faculty, as well as perception and formations, successively do not arise, leaving only the vikalpa of their own minds, unaware of suffering and pleasure. 'Entering the cessation of feeling and perception' means the mind of feeling and perception is extinguished, which is the cessation attainment (nirodhasamāpatti), or the attainment of the fourth dhyāna.