楞伽阿跋多羅寶經註解 4.222

4.222

剎那者下，重結前起後。此二種相雖通依諸識生起，而所從則別，故曰「名識藏」等。是則以諸識從識習氣者，剎那也；從無漏習氣者，非剎那也。既是無漏，猶名習氣者，謂其體是第七識，執想猶在，雖非剎那，未為究竟真常無漏，乃是三乘賢聖境界，故非凡愚所覺。凡愚計著作剎那論，非但不覺非剎那，亦不自知其為剎那也。以斷見者，謂凡外苦行，妄取涅槃，斯乃墮於斷見，非無漏涅槃，故曰「壞無為法」。

From 'what is momentary' downward, the text summarizes what came before and introduces what follows. Although these two kinds of characteristics both arise in reliance on the consciousnesses, their sources are distinct; hence it says 'named the storehouse consciousness', and so on. Thus, when the consciousnesses derive from consciousness-vāsanā, they are momentary; when they derive from uncontaminated vāsanā, they are non-momentary. Since it is uncontaminated, why is it still called vāsanā? It means that its substance is the seventh consciousness, in which grasping thoughts still remain; although not momentary, it is not yet the ultimate, true, constant uncontaminated [state], but is rather the realm of the worthy and noble ones of the three vehicles; hence it is not perceived by ordinary fools. Ordinary fools cling to and construct a doctrine of momentariness; not only do they fail to realize the non-momentary, they do not even understand momentariness in itself. Regarding 'through views of annihilation': this means that ordinary people and externalists undergo ascetic practices and falsely grasp at nirvāṇa; this falls into the view of annihilation and is not uncontaminated nirvāṇa; hence it is said, 'they destroy unconditioned dharmas.'