瑜伽論記 13.273

13.273

上來大義總辨賴耶心義。然以前云末那四惑相應，若有心無心位恒行，又辨六識取境總別，故今總結云建立心意識，若有經論總三界等清淨心意識者，應隨決了，當賴耶義者入心，當末那義者入意，當六識者入識，此是勸人修學。上結別體心意識義。自下結彼一一識，上同體義說心意識義，故言餘處所顯但隨所化等，謂六識名識生，後名意，即此識意，集起名心。

The general meaning above has overall distinguished the meaning of citta as the ālaya. However, because it was previously said that manas is associated with the four afflictions and operates constantly whether in states with mind or without mind, and it also distinguished the general and specific apprehension of objects by the six consciousnesses, it now concludes in general: 'establishing citta, manas, and vijñāna.' If there are sūtras and śāstras that collectively [speak of] the purified citta, manas, and vijñāna in the three realms and so on, one should determine them accordingly: that which corresponds to the meaning of ālaya falls under citta, that which corresponds to the meaning of manas falls under manas, and that which corresponds to the six consciousnesses falls under vijñāna. This is an encouragement for people to cultivate and learn. The above concludes the distinct essences of citta, manas, and vijñāna. From here below, it concludes the identity of their essence in each consciousness when explaining citta, manas, and vijñāna; thus it is said: 'What is shown elsewhere merely accords with those to be converted,' meaning that the arising of the six consciousnesses is called vijñāna, what follows is called manas, and this very vijñāna and manas, in accumulating and giving rise, is called citta.