釋摩訶衍論 4.71

4.71

本曰：復次生滅因緣者，所謂眾生依心，意、意識轉故。此義云何？以依阿梨耶識，說有無明不覺而起，能見能現、能取境界、起念相續，故說為意。此意復有五種名。云何為五？一者名為業識，謂無明力不覺心動故。二者名為轉識，謂依於動心能見相故。三者名為現識，所謂能現一切境界，猶如明鏡現於色像。現識亦爾，隨其五塵對至即現無有前後，以一切時任運而起常在前故。四者名為智識，謂分別染淨法故。五者名為相續識，以念相應不斷故。

The root [text] states: Furthermore, regarding the causes and conditions of arising and ceasing, it is that sentient beings rely on the mind, whereby the manas and manovijñāna evolve. What does this mean? Because relying on the ālayavijñāna, it is said that avidyā exists; arising through non-awakening, it can see, can manifest, can grasp objects, and generates continuous thoughts; therefore, it is spoken of as manas. This manas furthermore has five names. What are the five? The first is called the karma-consciousness (karmavijñāna), meaning that through the power of avidyā, the mind stirs without awakening. The second is called the evolving consciousness (pravṛttivijñāna), meaning that relying on the stirred mind, it can see characteristics. The third is called the manifesting consciousness (lakṣaṇavijñāna), meaning that it can manifest all objects, just as a clear mirror manifests material images. The manifesting consciousness is also like this: according as the five objects are confronted, they immediately manifest without before or after, because it arises spontaneously at all times and is constantly in the forefront. The fourth is called the knowing consciousness, meaning that it discriminates defiled and pure dharmas. The fifth is called the continuing consciousness, because its corresponding thoughts are uninterrupted.