大乘起信論廣釋卷第三．四．五 3.54

3.54

論。不覺而起至故說為意　釋曰。次釋意轉。於中有三。初略明意轉。於中有三。初略明意轉。次廣顯轉相。後結成依心。此初也。此中即顯五種識相。不覺而起即是業識。能見轉識能現現識能取境界即是智識。起念相續即相續識。此既無明迷真所起妄而有。前三成黎耶識。二迷妄為實起。後二相其事識。既此五種合為二識。由二依義總名為意。一本末依。末依本故。前三為本故說為意。二麁細依。麁依細故。後二細故。復說為意。其麁意識非本非細無所依義故不名意。但有分別故名意識。

Treatise: "Arising from non-awakening [...] therefore it is called manas." Commentary: Next is the explanation of the evolving of the manas. In this there are three parts: first, briefly clarifying the evolving of the manas; second, extensively revealing the characteristics of evolving; third, concluding their reliance on the mind. This is the first.

Here, it reveals the five kinds of consciousness-characteristics: "Arising from non-awakening" is the karmic consciousness; "capable of seeing" is the evolving consciousness; "capable of manifesting" is the manifesting consciousness; "capable of grasping sensory objects" is the cognitive consciousness; "giving rise to continuity of thoughts" is the continuing consciousness. Since these arise from avidyā deludedly obscuring the real and exist falsely, the first three form the ālayavijñāna, and two arise by mistaking the false for the real, the latter two characterizing the phenomenal consciousness. Since these five kinds combine into two consciousnesses, through the meaning of two reliances they are collectively called manas:
First, reliance of the derivative on the fundamental: because the derivative relies on the fundamental, and the first three are the fundamental, they are called manas.
Second, reliance of the coarse on the subtle: because the coarse relies on the subtle, and the latter two are subtle, they are also called manas.
The coarse mental consciousness is neither fundamental nor subtle, and lacks the meaning of being that upon which something relies; therefore it is not called manas, but because it merely possesses discrimination, it is called mental consciousness.