大乘百法明門論開宗義決 1.252

1.252

意生儒童等者。於五趣蘊我我所見現前行故名之為我。謂諸賢聖如實了知唯有此法更無餘故名為有情。即此是意種類性故名曰意生。即依此意或高或下故名儒童。又摩納婆總名儒童。即美貌之童乃少年。別名高下。以高慢故。或名卑下。能作一切士夫用故名曰士夫。以能增長後有業故名為養育。數往諸趣無厭足故名補特伽羅。謂受和合現存活故名為命者。謂具生等所有法故名為生者。說我能造一切法故名為作者。說我領受一切境故名為受者。知者見者准此應知　在第七識緣第八識起自心相等者。謂第八識非是實我。以從無始似一似常故。第七識緣彼第八識之見分。於自心上變為我相當情而現。而此見分執為實我。故此我見在第七識。

"Mind-born, youth (māṇava), and so forth": Because views of self and mine operate actively with regard to the aggregates of the five destinies, it is called "self" (ātman). Noble sages truly understand that only this dharma exists and nothing else, hence it is called "sentient being" (sattva). Because it is of the nature and category of mind (manas), it is called "mind-born" (manomaya). Based on this mind, [it can be] exalted or degraded, hence it is called "youth" (māṇava). Furthermore, māṇava is generally translated as "youth"; that is, an attractive youth or an adolescent. Individually it is named "exalted and degraded": because of haughty pride, or named "abased". Because it can perform all activities of a person, it is called "person" (puruṣa). Because it can foster and nurture karma for future existence, it is called "nourisher" (poṣa). Because it repeatedly goes to the various destinies without satiation, it is called "pudgala". Because, through the combination of feelings, it currently lives, it is called "living soul" (jīva). Because it possesses all phenomena such as birth, it is called "creature" (jantu). Because the self is said to be able to create all things, it is called "creator" (kāraka). Because the self is said to experience all objects, it is called "experiencer" (vedaka). "Knower" (jñāpaka) and "seer" (paśyaka) should be understood accordingly. Regarding "occurring in the seventh consciousness, which conditions the eighth consciousness and gives rise to an image of its own mind, and so forth": The eighth consciousness is not a real self. Because from beginningless time it resembles unity and resembles permanence, the seventh consciousness conditions the darśana-bhāga of that eighth consciousness, transforms [it] on its own mind into an image of a self that appears in accordance with its perspective, and this darśana-bhāga is grasped as a real self. Therefore this view of self resides in the seventh consciousness.