俱舍論記 4.172

4.172

「復有釋言至故名為識」者，第二說一切有部解。界之言性，淨、不淨性種種差別，行相不同故名為心，即以種種釋心義也。即此心為他作所依止，故名為意，即以所依釋意義也。以作能依止故名為識，即以能依釋識義也。

"There is another explanation: ... therefore it is called consciousness (vijñāna)": The second explanation is that of the Sarvāstivādins. "Realm" (dhātu) means nature; pure and impure natures have various differences, and because their mental aspects (ākāra) are distinct, it is called mind (citta)—that is, explaining the meaning of citta through "variegated." This very mind serves as the basis of support (āśraya) for others; hence it is called manas—that is, explaining the meaning of manas through "basis of support." Because it acts as that which depends on a support (āśrita), it is called consciousness (vijñāna)—that is, explaining the meaning of consciousness through "dependent upon a support."