  In the Buddhist philosophical vocabulary there are at least three  terms for what is ordinarily designated as ‘mind’:  manas (‘mental power’ or ‘mental  faculty’), vijñāna  (‘discernment’ or ‘consciousness faculty’)  and citta (‘mind’ or ‘thought’). The term that most generally translates as ‘mind’ in the  Abhidharma traditions is citta. But citta also  denotes thought and it is usually used in conjunction with the  ‘mental constituents’ (caitta) with which it  stands in a reciprocal relation. Thus, whereas citta denotes the subjective aspect of the mental domain (e.g., a state of pure  awareness), caitta refers to specific cognitive states, such as sensations, perceptions, feelings, volitions, etc. These mental  constituents are understood specifically as cognitive domains  (āyatana) or as sensed textures that mold our  experience and give it its qualitative aspects—the phenomenal  character of “what it is like”. Note that in works such  as Buddhaghosa's Visuddhimagga and Vasubandhu's Treasury of Higher Knowledge, manas, vijñāna, and citta are used more or less synonymously as designating  the same mental reality (cf. Lamotte 1938, 15). However, in the  Mahāyānasaṃgraha (I, 6), Asaṅga takes  the three terms as designating different realities: citta is said to stand for the Yogācāra notion of receptacle  consciousness (ālaya-vijñāna), manas refers to the mental domain and its afflictive tendencies, and  vijñāna to the six types of cognitive awareness  (bodily, sensory, apperceptive, etc). 