俱舍論記 4.173

4.173

「故心意識至而體是一」者，結文，可知。又《婆沙》七十二解心、意、識云「或有說者，無有差別。復有說者，謂名即差別。復次世亦有差別，謂過去名意、未來名心、現在名識故。復次施設亦有差別，謂界中施設心，處中施設意，蘊中施設識故。復次義亦有差別，謂心是種族義，意是生門義，識是積聚義。復次業亦有差別，謂遠行是心業，前行是意業，續生是識業（更有三復次釋業，不能具述）。」

"Therefore citta, manas, and vijñāna ... yet their substance is one": The concluding text is evident. Furthermore, the *Mahāvibhāṣā*, fascicle 72, explaining citta, manas, and vijñāna, says: "Some say there is no difference. Others say that the names themselves are the difference. Furthermore, time periods also have differences: namely, the past is called manas, the future is called citta, and the present is called vijñāna. Furthermore, designations also have differences: namely, citta is designated among the dhātus, manas is designated among the āyatanas, and vijñāna is designated among the skandhas. Furthermore, meanings also have differences: namely, citta has the meaning of family/lineage, manas has the meaning of the gateway of arising, and vijñāna has the meaning of accumulation. Furthermore, operations (karman) also have differences: namely, going far is the operation of citta, going ahead is the operation of manas, and reconnecting rebirth is the operation of vijñāna (there are three more successive explanations of their operations, which cannot be recounted in full)."