成唯識論述記 5.543

5.543

述曰：雖通八識皆名心意識，而隨勝顯「第八名心」，為一切現行熏，是「集諸法種」，現行為依，種子識為因，能生一切法故，是起諸法。然六十三中，心等具有此通別名，所以稍廣。「第七名意，恒、審思量，為我等故」，因中有漏唯緣我境，無漏緣第八及真如，果上許緣一切法故，論言「等」也。「餘六」識「名識」，於六別境體是麁動有間斷法，了別轉故，易了名麁；轉易名動；不續名間，各有此勝，各別得名。何以知心等是第八等耶？

The Commentary states: Although citta, manas, and vijñāna are names common to all eight consciousnesses, yet according to what is predominant and manifest, "the eighth is called citta": perfumed by all active dharmas, it is the "accumulation of the seeds of all dharmas"; taking active dharmas as support and the seed-consciousness as cause, it can produce all dharmas, hence it gives rise to all dharmas. However, in fascicle sixty-three [of the Yogācārabhūmi], citta and the others are fully endowed with these common and distinct names, so it is somewhat more extensive. "The seventh is called manas, because it constantly and reflectively deliberates upon the self, etc.": on the causal stage when it is sāsrava, it takes only the self as its object; when it is anāsrava, it takes the eighth consciousness and tathatā as its objects; on the fruitional stage it is accepted as taking all dharmas as its objects, which is why the treatise says "etc." "The remaining six" consciousnesses "are called vijñāna": with respect to their six distinct spheres of objects, their substance is coarse, active, and intermittent; because they operate in discerning [objects]—the easily cognized is called coarse; changing and fluctuating is called active; non-continuous is called intermittent—each has this predominant characteristic and each receives its distinct name. How is it known that citta and the others are the eighth and so forth?