俱舍論記 10.67

10.67

「有說意識至就相應立」者，敘異說。此說意識以差別語言為增上故方於境轉，五識不然，此且從多分說。亦有意識非由語故而能緣境，是故意識獨名增語。以語為增上，有財釋也。與此相應名增語觸，從相應立名，隣近釋也。又《正理》二十九更有解增語云「有說意識名為增語，於發語中為增上故。」此解為語增上，故名增語，依主釋也。又《婆沙》一百二十九更有兩解云「問：何故此觸名增語？答：由此觸自性語增，故名增語。問：云何此觸自性語增？答：有對觸唯欲、色繫，此觸通三界繫及不繫（廣如彼釋）。有說此觸所緣增語，故名增語。問：云何此觸所緣增語？答：有對觸唯以有色法為所緣，此觸通緣有色、無色（廣如彼釋）。」

"Some say that mental consciousness [...] established with respect to association": this relates an alternative explanation. This says that mental consciousness operates with respect to objects only through taking distinct speech as its predominant condition, whereas the five consciousnesses do not; this is stated based on the majority. There is also mental consciousness that can cognize objects without depending on speech; therefore, mental consciousness alone is named linguistic designation. "Taking speech as predominant" is a bahuvrīhi compound. Being associated with this, it is called "linguistic designation contact", establishing its name from association, which is a karmadhāraya / neighboring-relation explanation. Moreover, Nyāyānusāra, fascicle 29, offers yet another explanation of adhivacana: "Some say that mental consciousness is named adhivacana because it is predominant in generating speech." This explains that being predominant for speech is why it is named adhivacana, a tatpuruṣa compound. Furthermore, the Mahāvibhāṣā, fascicle 129, offers two more explanations: "Question: Why is this contact named adhivacana? Answer: Because this contact's own nature has augmented speech, it is called adhivacana. Question: How does this contact's own nature have augmented speech? Answer: Contact possessing resistance is bound only to the desire and form realms, whereas this contact pertains to bound to the three realms as well as unbonded (as explained at length there). Some say this contact's object is augmented speech, hence it is named adhivacana. Question: How is this contact's object augmented speech? Answer: Contact possessing resistance takes only physical dharmas as its object, whereas this contact extends to taking both physical and non-physical dharmas as its object (as explained at length there)."