大乘百法明門論開宗義決 1.252

1.252

"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.