瑜伽師地論略纂 1.46

1.46

「彼所依者，俱有、等無間依謂意」者，其俱有依，《唯識》第四略有四說。一云：七、八無俱依，第六有此依，謂即末那；二云：六以七、五為俱有依，七以八為依，八無此依；三云：六、七如前，第八以第七及五根為依，種子識以第八及能熏為俱有依；四云：第六意識以七、八為依，七、八識更互為依。廣如彼說。　此中言俱有依謂意者，前第一師解云：此文唯說第六識俱依，七、八無故。第二解云：第六意識所依七、五，內意處中俱意處故；七依第八，第八亦是意處攝故，故名為意；八無此依。第三解云：六、七同前，第八亦以第七為依，種子亦以能熏及第八為依，俱意處故，故名依意。此說三界俱決定依，五根不定，故略不說。第四解云：第六意識所依七、八，及七、八更互相依，俱意處故，並名為意。由此論云俱有依謂意。若不爾者，何簡別心、意、識三有依無依？而今通言俱有依謂意，故第四說最為中理。

Regarding "Their support: the coexistent support and the immediately preceding support are called manas": concerning the coexistent support, the fourth fascicle of the *Cheng weishi lun* summarizes four views. The first says: The seventh and eighth lack a coexistent support; the sixth possesses this support, which is precisely manas. The second says: The sixth takes the seventh and five [sense roots] as its coexistent support; the seventh takes the eighth as its support; the eighth lacks this support. The third says: The sixth and seventh are as stated before; the eighth takes the seventh and the five sense roots as its support; the seed-consciousness takes the eighth and the perfuming [consciousnesses] as its coexistent support. The fourth says: The sixth, manovijñāna, takes the seventh and eighth as its support; the seventh and eighth consciousnesses serve mutually as supports for each other. It is elaborated there as stated. Here, in saying that the coexistent support is called "manas": the first master above explains, saying: This text refers solely to the coexistent support of the sixth consciousness, because the seventh and eighth lack it. The second explains, saying: The supports of the sixth, manovijñāna, are the seventh and the five, and within the internal mind-base (manāyatana) they are all the mind-base; the seventh relies on the eighth, and the eighth is also subsumed within the mind-base, hence they are called "manas"; the eighth lacks this support. The third explains, saying: The sixth and seventh are the same as before; the eighth also takes the seventh as its support, and the seeds also take the perfuming [consciousnesses] and the eighth as their support; because they are all the mind-base, they are called "relying on manas." This states the definitively fixed supports common across the three realms; the five sense roots are not fixed, hence they are omitted and not stated. The fourth explains, saying: The seventh and eighth on which the sixth, manovijñāna, relies, as well as the seventh and eighth mutually relying on each other, are all the mind-base, and thus are all called "manas." It is on this basis that the treatise says the coexistent support is called manas. If it were not so, how could one distinguish among citta, manas, and vijñāna as to whether they have a support or lack a support? Yet now it generally states that the coexistent support is called manas; therefore, the fourth explanation best accords with reason.