楞伽阿跋多羅寶經註解 4.220

4.220

善不善下，廣明剎那相、非剎那相，名雖重出，義則通示。如來藏名識藏者，即第八識，此識乃至五識名相出於正教，故云「非外道所說」。言五識身者，正明剎那相也。心、意、意識俱者，即上眼等五識與心、意、識同時取境，有善不善相，或次等起、或間雜起，故云「展轉變壞相續流注」。根境之間未始間斷，不壞者，不斷也，身生者，五識身生也，生則有滅，故云「亦生亦滅」。由不覺諸境自心所現，著於差別形相，念念起滅，故云「次第滅餘識生」。攝受意識者，以五根攬五塵，識歸意識，起善起惡，亦由意識同時取境而起分別，故曰「相應生」。剎那時不住者，言諸識起滅不停，不於此則於彼，無時暫息，是為剎那之相也。

From 'wholesome and unwholesome' downward, the momentary and non-momentary characteristics are extensively clarified; though the names appear again, the meaning is comprehensively shown. 'The tathāgatagarbha named the storehouse consciousness' refers to the eighth consciousness; the names and characteristics from this consciousness down to the five consciousnesses originate in the authentic teaching, hence it is said, 'not what is spoken of by externalists'. In stating 'the body of the five consciousnesses', the momentary characteristics are directly clarified. 'Together with citta, manas, and manovijñāna' means that the above five consciousnesses—eye and so forth—simultaneously take objects along with citta, manas, and vijñāna, possessing wholesome and unwholesome marks, either arising in sequence or arising intermixed; hence it is said, 'they mutually change and decompose, continuously flowing like a stream'. Between sense-faculties and sense-objects, there has never been an interruption: 'indestructible' means non-interrupted; 'the body arises' means the body of the five consciousnesses arises; when there is arising there is cessation, hence it is said, 'they both arise and cease'. Due to not being aware that all objects are appearances of one's own mind, clinging to differentiated forms and marks, rising and ceasing from thought to thought, hence it is said, 'they sequentially cease and other consciousnesses arise'. Regarding 'grasping consciousness': the five sense-faculties take the five sense-objects, and consciousness converges in manovijñāna; the arising of wholesome and unwholesome also occurs because manovijñāna simultaneously grasps objects and produces distinctions; hence it is said, 'arise in association'. 'Not remaining for a single kṣaṇa' means that the arisings and cessations of the consciousnesses never cease: if not here then there, without resting for an instant; such is the characteristic of the momentary.