楞伽阿跋多羅寶經註解 4.253

4.253

此答第四問也。心、意等名七識身，即一第六事識。而剎那有壞不壞者，所從言異耳。若以諸識從剎那習氣因則有壞，從善無漏品則不壞，以其性離，非剎那，故不復輪轉，即不壞義。然剎那習氣者，六識之分也。善無漏品者，七識之分也。此乃六、七對明壞不壞義。若約七、八相望，則七識執我，想心未忘，故有可壞，惟八識不壞，故特言眼識等七，意存八識，不壞故也。如來藏者，別顯藏識，謂此識在輪轉謂之輪轉、在涅槃謂之涅槃，與之為苦樂而未如不淨，是則不即不離、非壞不壞，故非凡愚所能覺知。空亂者，小乘著空，乃為空所亂也。

This answers the fourth question. Citta, manas, and so forth are named the collection of the seven consciousnesses, which is simply the single sixth consciousness of objective phenomena. As for whether the momentary is subject to destruction or not, it is merely spoken of differently depending on what is referred to. If the consciousnesses are regarded in terms of having momentary vāsanās as their cause, they are subject to destruction; if regarded in terms of the wholesome, untainted class, they are not destroyed, because their nature is detached and non-momentary, so that they no longer transmigrate, which is the meaning of non-destruction. However, momentary vāsanās belong to the domain of the sixth consciousness; the wholesome, untainted class belongs to the domain of the seventh consciousness. This is a contrastive explanation of the meaning of destruction and non-destruction between the sixth and seventh. If viewed in terms of the seventh and eighth consciousnesses facing each other: the seventh consciousness grasps at a self and its conceptualizing mind has not yet been forgotten, so it can be destroyed; only the eighth consciousness is indestructible. Therefore, he specifically mentions the seven, visual consciousness and so forth, having the eighth consciousness in mind, because it is indestructible. 'The tathāgatagarbha' distinctively reveals the storehouse consciousness: it means that when this consciousness is in transmigration it is called transmigration, and when in nirvāṇa it is called nirvāṇa. It serves as suffering and pleasure for it, yet has never become impure. Thus it is neither identical nor separate, neither destroyed nor non-destroyed, and hence cannot be perceived by common fools. 'Distracted by emptiness' means that the Hīnayāna adheres to emptiness and is consequently distracted by emptiness.