俱舍論記 16.152

16.152

「有餘師說至亦為非理」者，經部答。有餘經部師說：若是五根現量所證五境，以分明故名所見。若依教量、從他傳說六境，名為所聞。若依比量，運自己心以種種理比度所許六境，名為所覺。若意識依現量證六境，名為所知。若意識親從五識後起，現量證五境，若在定意識現量證法、或在定意現量，亦能通證六境。於五境中，一一容起見等四言。於第六境四種之內，除五根所見，有餘所聞等三。由此覺名非無所目，謂目所覺六境。香等三境既通四種，言說非無，或名所見、或名所聞、或名所覺、或名所知。故彼理言，亦為非理。

"Other masters say: ... is also unreasonable": the Sautrāntika replies. Other Sautrāntika masters say: If the five objects are verified by direct perception (pratyakṣa) of the five faculties, because they are distinct, they are called "what is seen". If grounded in authority (āgama) through hearsay from others regarding the six objects, they are called "what is heard". If grounded in inference (anumāna), applying one's own mind to infer by various reasonings the six objects accepted [by it], they are called "what is sensed". If the mental consciousness verifies the six objects on the basis of direct perception, they are called "what is known". If the mental consciousness arises immediately after the five consciousnesses and verifies the five objects by direct perception, or if the mental consciousness in meditative concentration verifies dharmas by direct perception, or the mind in meditative concentration can also directly verify the six objects across the board. Among the five objects, each admits the four expressions of seen and so forth. Within the four kinds regarding the sixth object, excluding what is seen by the five faculties, there are the remaining three: what is heard and so forth. By this, the name "sensed" does not lack a referent; it designates the six objects that are sensed. Since the three objects of odor and so forth admit of all four types, expressions are not lacking: they may be called what is seen, or what is heard, or what is sensed, or what is known. Therefore, their statement regarding "reason" is also unreasonable.