大乘起信論義記 2.261

2.261

不覺而起者，所依心體由無明熏舉體而動，即是業識也。前依梨耶有無明，即依似起迷；今熏淨心成梨耶，即依迷起似。此二義一時，說有前後耳。言能見者，即彼心體轉成能見，是轉識也。能現者，即彼心體復成能現，即是現識。能取境界者，能取現識所現境界，是為智識。起念相續者，於所取境起諸麁念，是相續識。依此五義次第轉成依止，依止此義而生意識等，故說為意。故《攝論》云「意以能生依止為義也。」

"Arising through non-enlightenment" means that the essence of the mind that is relied upon is perfumed by avidyā and its entire essence is stirred; this is the karmic consciousness. Previously, relying on the ālayavijñāna there is avidyā, which means that relying on the semblance, delusion arises; here, perfuming the pure mind forms the ālayavijñāna, which means that relying on delusion, the semblance arises. These two meanings are simultaneous; their explanation merely has a prior and posterior. "Able to perceive" means that the essence of that mind evolves into the ability to perceive; this is the evolving consciousness. "Able to manifest" means that the essence of that mind further becomes the ability to manifest; this is the manifesting consciousness. "Able to grasp sense-objects" means being able to grasp the sense-objects manifested by the manifesting consciousness; this is the cognitive consciousness. "Produces thoughts in succession" means producing coarse thoughts toward the apprehended sense-objects; this is the continuing consciousness. Gradually evolving into a basis in reliance on these five meanings, and the mano-vijñāna and so forth being produced in reliance on these meanings, it is therefore spoken of as manas. Hence the Mahāyānasaṃgraha says: "Manas has the meaning of being able to produce and serve as a basis."