注大乘入楞伽經 2.123

2.123

相續即流注也。一本亦云流注。言流注者，唯目第八識，三相微隱（即業相、轉相、現相也。如《起信論》所明）種現不斷，名為流注。由無明緣初起業識，故說為生；相續長劫，故名為住；到金剛定、等覺一念斷本無明，名流注滅。相生住滅者，謂餘七識心境麁顯，故名為相。雖七緣八，望六為細，具有四惑，亦名麁故。依彼現識自種諸境緣合生七，說名相生。長劫熏習，名為相住。從末向本，漸伏及斷，至七地滿，名為相滅。依前生滅立迷悟依，依後生滅立染淨依，後短前長，事分二別，即是流注生住滅，相生住滅也。

"Continuous" means flowing onward. One edition also says "flowing onward." Speaking of "flowing onward," it designates exclusively the eighth consciousness; its three marks are subtle and hidden (namely the karma-mark, the transforming mark, and the manifesting mark, as explained in the Awakening of Faith); bījas and actualizations are uninterrupted, hence it is called "flowing onward." Due to the condition of avidyā, karmavijñāna first arises, hence it is spoken of as arising; continuing across long kalpas, it is named abiding; reaching the vajra-samādhi and the single thought of samyaksaṃbodhi where root avidyā is severed, it is called continuous ceasing. As for marked arising, abiding, and ceasing: this refers to the other seven consciousnesses whose minds and objects are coarse and manifest, hence they are called marks. Although the seventh takes the eighth as object and is subtle compared to the sixth, because it possesses the four afflictions, it is also called coarse. Relying on that manifesting consciousness and their own seeds, when various objective conditions combine to generate the seven [consciousnesses], it is called marked arising. Perfuming across long kalpas is named marked abiding. From the branch toward the root, gradually subduing and severing them up to the completion of the seventh bhūmi, this is named marked ceasing. Based on the former arising and ceasing, the basis of delusion and awakening is established; based on the latter arising and ceasing, the basis of defilement and purity is established. The latter is short and the former is long; matters divide into two distinctions: precisely flowing arising, abiding, and ceasing, and marked arising, abiding, and ceasing.