注大乘入楞伽經 8.199

8.199

再欲釋前善不善法，是非剎那，故標云復次，故舉八識如來藏，是剎那、非剎那因。然此第八阿賴耶識，唯是無覆無記性攝；第七末那，唯是有覆無記性攝；前六轉識，通善不善無記三性，未轉依位。此八種識俱名剎那，故如來藏名剎那因。若得轉依，八識皆是善無漏法。如來藏名非剎那因，善不善性依無記有，故無記性。經文影略，非不言也。

Wishing to explain again that the aforementioned wholesome and unwholesome phenomena are either momentary or non-momentary, he therefore marks it with 'furthermore', raising the eight consciousnesses and the tathāgatagarbha as the causes of momentariness and non-momentariness. However, this eighth consciousness, the ālayavijñāna, is only subsumed under the unobscured-indeterminate nature (anivṛtāvyākṛta); the seventh, manas, is only subsumed under the obscured-indeterminate nature (nivṛtāvyākṛta); the first six revolving consciousnesses encompass all three natures—wholesome, unwholesome, and indeterminate—in the stage prior to the transformation of the basis (āśrayaparavṛtti). These eight kinds of consciousness are all called momentary; hence the tathāgatagarbha is called the cause of momentariness. If the transformation of the basis is attained, the eight consciousnesses are all wholesome undefiled phenomena. The tathāgatagarbha is called the cause of non-momentariness; wholesome and unwholesome natures exist dependent on the indeterminate, so the nature of the indeterminate is implied and abbreviated in the text of the sūtra, not that it was left unstated.