成唯識論述記 5.745

5.745

述曰：謂識有六，相望辨名，第八名心，第七名意，非此所況，故例非成，不望彼故。若望心、意六得名者，彼三各據一義勝故。心攝藏法，集起法勝；意思量境，恒計度勝；意識了境，從所依勝。問：何故七、八不從所依以得其名，意識即爾？答：七、八相續，當體彰名；六有間斷，從依得稱。七、八據依，亦有此義。諸論但依自勝立名，六對七、八以得名識，兼釋七、八得名意別，此下六識從境得名。

The Commentary states: The consciousnesses are six, and their names are distinguished in relation to one another; the eighth is named citta and the seventh is named manas, which are not comparable to these, so the analogy fails, because they are not viewed in relation to them. If the naming of the six is viewed in relation to citta and manas, each of those three is superior based on a distinct meaning: citta is superior in gathering and storing dharmas, and accumulating and giving rise to dharmas; manas is superior in deliberating upon objects and perpetually calculating; mental consciousness is superior in cognizing objects, derived from its support. Question: Why do the seventh and eighth not derive their names from their supports, whereas mental consciousness does? Answer: The seventh and eighth are continuous, so their names are manifested based on their own nature; the sixth has interruption, so it receives its designation from its support. In terms of support, the seventh and eighth also possess this meaning. The various treatises merely establish names based on their own preeminence; the six receive the name 'consciousness' in contrast to the seventh and eighth, concurrently explaining that the seventh and eighth have distinct intentions in their naming. Below this, the six consciousnesses receive their names from their objects.