成唯識論掌中樞要 2.112

2.112

從根名「意」及其名「受」，乃名「心受」。今解：名據近依，故名「意識」；受對於色故，標「心」名；若不對時，可名「意受」，然無此文。其七、八二識以對身故，可名「心受」。又受從相應心名「心」，第六俱從所依七故，名「意」。心通六、七、八故，五識任運貪、癡是無記。勘《緣起經》，五受分二：謂身及心。論文但以別唯義解，如《對法》第一抄，何故第六名「識」。

Named "manas" from the sense-faculty, and also named "feeling," it is therefore termed "mental feeling." The present explanation: The name is based on the immediate support, hence it is called "manovijñāna"; feeling is contrasted with form, so it is designated by the name "mind"; when not contrasted, it could be called "feeling of manas," yet there is no such text. As for the seventh and eighth consciousnesses, because they are contrasted with the physical body, they can be called "mental feeling." Furthermore, feeling is called "mind" from the associated mind (citta); the sixth [consciousness] is called "manas" because it is associated with the seventh, its support. Because "mind" applies to the sixth, seventh, and eighth, the spontaneous greed and delusion of the five consciousnesses are indeterminate. Checking the *Pratītyasamutpāda-sūtra*, the five feelings are divided into two: namely, bodily and mental. The treatise text explains this merely by the distinct, exclusive sense, as in the first notes on the *Abhidharma*, [regarding] why the sixth is called "consciousness."