成唯識論述記 4.745

4.745

述曰：即指此識，故言是識。於聖教中別名末那，總名識故。末那是意，故《楞伽》云：識有八種，識即通名。六十三云：雖諸識皆名心意識，隨義勝說第八名心，第七名意，餘識名識。《攝論》第一亦言：意名無有義，心體第三等，故末那名別目第七。又雖諸識皆名為意，為此標意，餘識不然。雖標總稱即別名也，是故論言：「是識聖教別名末那」。何故諸識不別名意？恒審思量勝餘識故。六十三卷〈有心地〉云：若末那恒思量為性相續而轉，佛言出世末那云何建立？答：名假施設，不必如義。此義意言，出世末那更不思量，任運知故、無麁慧故、無散慧故，不名末那，即唯有漏，非在無漏，此一解也。又云：遠離顛倒正思量故。此義意言：遠離顛倒思量有正思量故，即通無漏亦有此名，二解如是。

The Commentary states: It refers directly to this consciousness, and so says "this consciousness." In the holy teachings it is specifically designated *manas*, because consciousness (*vijñāna*) is a generic term. Fascicle 63 [of the *Yogācārabhūmi-śāstra*] says: Although all consciousnesses are named *citta*, *manas*, and *vijñāna*, according to their predominant meaning the eighth is called *citta*, the seventh is called *manas*, and the remaining consciousnesses are called *vijñāna*. The first fascicle of the *Mahāyānasaṃgraha* also says: The name *manas* has no other sense; the substance of *citta* is the third [definition], and so forth; thus the name *manas* specifically refers to the seventh consciousness. Furthermore, although all consciousnesses may be called *manas*, this one alone is labeled *manas*, while the other consciousnesses are not. Although bearing a generic title, it is indeed a specific name. Therefore, the treatise says: "This consciousness in the holy teachings is specifically named *manas*." Why are the other consciousnesses not specifically named *manas*? Because its continuous, deliberative thinking (*manana*) surpasses the other consciousnesses. Fascicle 63, in the section on "Stages with Mental Grounds," says: If *manas* has continuous thinking as its nature and proceeds in an unbroken stream, how did the Buddha establish the supramundane *manas*? The answer is: The designation is a provisional designation, which does not necessarily correspond to the literal meaning. What this means is that the supramundane *manas* no longer engages in deliberative thinking: because it knows spontaneously, lacks coarse wisdom, and lacks scattered wisdom, it is not named *manas*. Thus it belongs only to the defiled state and does not exist in the undefiled state; this is the first interpretation. It is also said [there]: Because it is completely separated from inversion and correctly deliberates. What this means is that because it is separated from inverted deliberative thinking and possesses correct deliberative thinking, it also extends to the undefiled state and retains this name; such are the two interpretations.