大乘起信論略述 1.130

1.130

論。不覺而起至故說為意　述曰。次下第二釋其意轉。於中有三。初略明意轉。次廣顯轉相。後結成依心。此初也。於中略顯五種識相。不覺而起者。第一業識心體。被熏舉體動故。言能見者。第二轉識轉。被動心成能見故。言能現者。第三現識見心。復能現諸境故。能取境界者。第四智識。能取現識所現境故。起念相續者。第五相續識。於境起執不斷絕故。然此五義次第轉成。依止此義而生意識。故說此五名之為意。而彼意識非所依。故但名為識。故不名意。

The treatise says: "Arising in non-awakening, [...] therefore it is spoken of as manas."

The commentary says: Next below is the second [part], explaining the evolution of manas. In this there are three: first, briefly clarifying the evolution of manas; next, extensively revealing the aspects of evolution; finally, concluding its reliance on the mind. This is the first. In this, five kinds of conscious aspects are briefly revealed. "Arising in non-awakening" is the first, the karmic consciousness: the essence of the mind, being perfumed, moves in its entirety. "Able to see" is the second, the evolving consciousness: the stirred mind evolves to become able to see. "Able to manifest" is the third, the manifesting consciousness: the seeing mind is further able to manifest all objects. "Able to apprehend objects" is the fourth, the cognition consciousness: being able to apprehend the objects manifested by the manifesting consciousness. "Giving rise to continuous thought" is the fifth, the continuous consciousness: conceiving grasping toward objects without cessation. However, these five meanings evolve successively; relying on these meanings, the consciousness of the mind is generated. Therefore these five are spoken of as "manas." But that consciousness of the mind is not that which is relied upon, so it is merely called "consciousness" and is not called "manas."