大方廣佛華嚴經隨疏演義鈔 66.7

66.7

疏「不生五識唯名十界」等者，十界即五根、五境，以十八界根識別故。若明十二處，攝識在根，故云五識依生乃名十處，五根加意故云六處。大乘意，根異識支故；《俱舍》小乘即第六識是識支體，故云住名色根說為六處。彼疏釋云「眼等五識住名色根，故說五根以名六處。雖即勝是五，六處攝故。」

As for the Commentary's "Not producing the five consciousnesses, they are called only ten realms" and so on: the ten realms are the five sense faculties and five sense objects, because in the eighteen dhātus the faculties and consciousnesses are distinguished. If explaining the twelve āyatanas, consciousness is subsumed under the faculties; therefore it says that when the five consciousnesses arise based on them, they are then called ten āyatanas, and adding the mind to the five faculties makes them six āyatanas. In the Mahāyāna sense, faculties are distinct from the consciousness branch; in the Hīnayāna of the Kośa, the sixth consciousness itself is the essence of the consciousness branch, hence it says that resting upon the faculties of name-and-form is spoken of as the six āyatanas. Its commentary explains: "The five consciousnesses of the eye and so forth rest upon the faculties of name-and-form; hence the five faculties are spoken of under the name of six āyatanas. Although they are predominantly five, they are subsumed under the six āyatanas."