瑜伽師地論略纂 1.41

1.41

意地第二。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。相應准前，故略不說。又六、七、八雖皆有心、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。八，心義強，六，識義強，故不說名心地、識地。身、相應言，皆略不說。

Second is the mental bhūmi (manobhūmi). The sixth, seventh, and eighth consciousnesses together rely on the mental faculty; omitting the three words 'consciousness' (vijñāna), 'body' (kāya), and 'associated' (samprayukta), it simply says 'mind' (manas). Furthermore, although according to the real sense there are eight consciousnesses, according to the teaching adapted to capacities there are only six consciousnesses; the sixth, seventh, and eighth consciousnesses are together subsumed under the sixth, and taking their name from the basis, it simply says 'mind'. The basis is not material, or is separated from the body, just like mental feeling; hence it does not say 'body'. 'Associated' follows what was said before, so it is omitted and not mentioned. Furthermore, although the sixth, seventh, and eighth all possess the meanings of citta, manas, and vijñāna—being subsumed under mental phenomena, the mental sphere, and the consciousness aggregate—yet the meaning of manas is equal, so it simply says 'mind', because they are all subsumed under the mental faculty of deliberation. In the eighth, the sense of citta is strong; in the sixth, the sense of vijñāna is strong; hence it is not called the citta-bhūmi or the vijñāna-bhūmi. The words 'body' and 'associated' are both omitted and not mentioned.