成唯識論述記 5.644

5.644

述曰：第三總結。第七末那一切時思量，現在起故，不似他故，正名為意。過去之心，不問何識，依此現起意，假立意名。其實過去亦非是意，以無體故。若爾，彼應似現識名識，如何似現意名意也？意有二義：一、思量義；二、依止義，第七通有二名。過去但唯依止，體雖現無，與現依止；思量之意相似，故但名意，不名為識。

The Commentary states: Third, general conclusion. The seventh, manas, ratiocinates at all times; because it arises in the present and does not merely resemble another, it is properly called manas. For the past citta, regardless of which consciousness it is, the name manas is metaphorically established by relying on this presently arising manas. In reality, the past is also not manas, because it lacks an entity. If so, why should it not be called consciousness by resembling the present consciousness, and why is it called manas by resembling the present manas? Manas has two meanings: first, the meaning of ratiocination; second, the meaning of supporting basis (āśraya). The seventh consciousness possesses both designations. The past serves solely as a supporting basis; although its entity does not exist in the present, it resembles the presently supporting and ratiocinating manas; therefore, it is called only manas, and not consciousness.