成唯識論掌中樞要 1.161

1.161

又了境者：一、唯見分行相而現自體；二、簡他識，有四義：（一）易共知故。嬰姟之屬皆知有故。（二）共許有故。三乘通許。（三）行相麁故。（四）所緣麁故。唯六名了境，餘不得名。又自可名為心、意，何故但名識，不名心、意等？以了境之行相麁故，易知，顯其自性。心、意不爾。眼識等名心義難知故。有心地說八並名心；《對法》等說無間覺意，故簡自名。又簡不名異熟名等顯：異熟等名相難知故，多非分故，自餘別義如《對法抄》及別章說。

Furthermore, 'discerning objects': first, it reveals its own entity solely through the mode of activity (ākāra) of the seeing portion (darśana-bhāga); second, it differentiates other consciousnesses, having four meanings: (1) easily and commonly known, because even infants know of their existence; (2) commonly acknowledged to exist, being admitted by all three vehicles; (3) its mode of activity is coarse; (4) its cognitive object is coarse. The six alone are named 'discerning objects'; the others cannot obtain this name. Furthermore, they could themselves be named citta or manas; why are they only named vijñāna and not citta, manas, and so forth? Because the mode of activity of discerning objects is coarse and easy to know, revealing their intrinsic nature. Citta and manas are not like this. The meaning of the visual consciousness and so forth being named citta is difficult to know. The Stage with Mind states that all eight are named citta; the Abhidharma[-samuccaya] and so forth speak of the immediately subsequent awareness as manas, thus differentiating their own names. Furthermore, differentiating them from not being named vipāka and so forth shows: because characteristics such as vipāka are difficult to know and mostly beyond their scope. The remaining particular meanings are as stated in the Notes on the Abhidharma and in separate chapters.