瑜伽論記 1.196

1.196

六、七、八識同依意根，略去識、身、相應三語，故但言意。又實義門，雖有八識，然隨機門，但有六識。六、七、八識同第六攝，就所依名故，但言意；所依非色，或離於身，猶如心受，故不言身相應，準前故略不說。又六、七、八雖皆同有心、意、識義，心法、意處、識蘊攝故，然意義等故，但言意，皆是思量意根攝故，第八持種心義偏強，第六普遍了別境界，識義偏強，是故不說心地、識地、身及相應，略故不說，地義如前。

The sixth, seventh, and eighth consciousnesses together depend upon the mental faculty (manas). Omitting the three expressions 'consciousness', 'group', and 'conjunction', it is therefore simply termed 'mental'. Furthermore, in terms of real meaning, although there are eight consciousnesses, in terms of adapting to [the capacities of] faculties, there are only six consciousnesses. The sixth, seventh, and eighth consciousnesses are together subsumed under the sixth; named according to their support, it is therefore simply termed 'mental'. Their support is not material, or is separated from the physical body, just like mental feeling; therefore, it does not state 'group'. 'Conjunction' is omitted and not spoken of, by analogy with the preceding. Furthermore, although the sixth, seventh, and eighth consciousnesses all equally possess the meanings of citta, manas, and vijñāna, being subsumed under mental phenomena, the mental base, and the aggregate of consciousness, nevertheless, because the meaning of manas is equal [among them], it is simply termed 'mental', for all are subsumed under the calculating mental faculty. The eighth [consciousness], which holds the seeds, has the meaning of citta as particularly predominant; the sixth, which universally discerns perceptual objects, has the meaning of vijñāna as particularly predominant. For this reason, it does not say 'the stage of citta' or 'the stage of vijñāna'. 'Group' and 'conjunction' are not stated for the sake of brevity. The meaning of 'stage' is as before.