成唯識論掌中樞要 2.98

2.98

差別三中，以心對境，境有三位，謂：我愛執藏位等。心亦應三：一、補特伽羅執位，名染末那；二、法執位，名不染末那；三、思量位，但名末那。與前三境相應，不寬不狹，今第三說平智不說思量位者，今顯第七有二位別：一、有漏；二、無漏。無漏無別，有漏位中有染、不染，復分為三。又前三位心境雖相應，而境中無垢不別明顯。今對彼境雖寬狹不同，無漏義等，故說平智，不說末那。計准本識名亦應有四，此加思量，對彼執持故。彼若但說異熟、無垢二名，此但名無覆、平等智；彼但名執持，此亦但名末那，俱染、淨故。今此說別故有三名。

Under the three distinctions, pairing the mind with objects, objects have three stages: the stage of the storehouse grasped by self-love, and so on. The mind should also have three: 1. the stage of grasping a pudgala, named defiled manas; 2. the stage of clinging to dharmas, named undefiled manas; 3. the stage of mentation, named simply manas. These correspond to the preceding three objects, being neither broader nor narrower. Now, the third explanation states the equality-wisdom rather than the stage of mentation because it now reveals two distinct stages of the seventh: 1. sāsrava; 2. anāsrava. The anāsrava has no distinctions; within the sāsrava stage there are defiled and undefiled, which are further divided into three. Furthermore, although the preceding three stages of mind and object correspond, the immaculate aspect within the object is not individually made apparent. Now, although pairing them with those objects differs in breadth, their anāsrava meaning is equal; hence it speaks of the equality-wisdom and does not speak of manas. By analogy, the fundamental consciousness should also have four names: adding "mentation" here, because it is paired with that grasping and maintaining. If that is only called by the two names vipāka and immaculate, this would only be called non-obscuring and equality-wisdom; if that is only called grasping and maintaining, this would also only be called manas, because both encompass defiled and pure. Now, because this explains the distinctions, there are three names.