大乘百法明門論疏 1.31

1.31

解云：「自下第三列名，眼識、眼根。識能了別，謂此之識依於眼根了別色塵，識從所依，名為眼識。如眼識既然，耳、鼻、舌、身及與意識，隨義應知。七、末那者，末那梵音，此翻為意，意以思量為義，此即隨義立名。八、阿賴耶識者，阿賴耶識，西國梵音，此翻為藏，亦名為宅。宅即攝持諸法，藏即貯積無遺，藏宅之名，此皆從義立名。上來第一略釋其名，今復略以五門料簡八識。第一、緣境分別，第二、四緣分別，第三、四界分別，第四、重數分別，第五、三性分別。

The commentary states: "Below is the third: listing the names. Eye-consciousness (cakṣur-vijñāna) and eye-faculty: consciousness is able to cognize; that is, this consciousness depends on the eye-faculty to cognize visual objects. The consciousness takes its name from what it relies upon, hence it is called eye-consciousness. As it is with eye-consciousness, so ear, nose, tongue, body, and mental consciousness should be understood accordingly. Seventh, manas: manas is Sanskrit, which is translated here as 'mind' (yi); 'mind' takes cogitation as its meaning. This is named according to its meaning. Eighth, ālaya-vijñāna: ālaya-vijñāna is Sanskrit from the Western lands, translated here as 'storehouse', and also called 'dwelling'. 'Dwelling' means containing and maintaining all dharmas; 'storehouse' means accumulating without remainder. The names 'storehouse' and 'dwelling' are both established according to their meaning. Above was the first: briefly explaining their names. Now, the eight consciousnesses are again briefly analyzed by way of five sections: first, differentiation of cognitive objects; second, differentiation of the four conditions; third, differentiation of the four realms; fourth, differentiation of layers; fifth, differentiation of the three natures."