成唯識論掌中樞要 2.103

2.103

第三難中「已滅依此，假立意名」，何故不依現，名「心識」，但似意耶？意有二義：一、依止；二、思量。七二義具；餘唯依止。過去依止，似七故。思量亦似第七，名「意」，不似心識，名「心識」。問：「已滅為依」等，思量亦名「似」；六、八現為依，似七有思量。應皆得名「意」。據實餘識皆得意名，已滅似七識現故，但說之為意。

Regarding the third objection, 'what has already ceased serves as the support, and based on this, the name manas is provisionally established'—why is the designation 'citta-vijñāna' not applied based on the present, but rather only resembles manas? Manas has two senses: first, support (āśraya); second, cogitation (manyanā). The seventh [consciousness] possesses both senses; the others are merely supports. Because a past support resembles the seventh, and cogitation also resembles the seventh, it is called 'manas'; it does not resemble citta or vijñāna, so it is not called 'citta-vijñāna'. Question: If 'having ceased and serving as a support' and so forth are also called 'resembling' in terms of cogitation, then since the sixth and eighth consciousnesses present as supports resemble the seventh in having cogitation, should they not all receive the name 'manas'? In fact, the other consciousnesses all obtain the name manas; it is because that which has already ceased resembles the present seventh consciousness that it is merely called manas.