俱舍論疏 4.179

4.179

「論曰至故名識」，就長行中有二：初唯釋心王眾名，後通釋心、心所眾名。此釋心王。以三義別，立三種名。梵云質多，此言心，是集起義，謂由心力引諸心所及諸一切所作事業，如樹界之心，集起皮膚及枝葉等。梵云末那，此言意，是思量義，以心能思量故名為意也。梵云毘（毘必反）若南，此言識，是了別之義，謂心於境能了別故謂之為識。

On the [words of] the Śāstra, "It is called mind (citta) […] therefore it is called consciousness (vijñāna)": within the prose there are two parts: first, explaining only the various names of the primary mind; second, explaining generally the various names of both mind and mental factors. Here the primary mind is explained. Through three distinct meanings, three kinds of names are established. In Sanskrit it is *citta*, rendered here as "mind" (xin), having the meaning of gathering and generating; that is, through the power of the mind it leads forth the mental factors and all activities performed, just as the core of a tree gathers and generates the bark, branches, leaves, and so forth. In Sanskrit it is *manas*, rendered here as "thought" (yi), having the meaning of mentation/cogitation; because the mind can cogitate, it is called thought. In Sanskrit it is *vijñāna*, rendered here as "consciousness" (shi), having the meaning of discrimination; because the mind can discriminate objects, it is called consciousness.