俱舍論記 16.153

16.153

「先軌範師至名為所知」者，學瑜伽論者，名先軌範師。作如是說：眼現量所現見色，名為所見。所以唯見名為見者，色境顯現最分明故，故眼唯見。若依教量、從他傳聞六境，名為所聞。若依比量，自運己心諸所思搆六境，名所覺。又依現量耳、鼻、舌、身自內所受四境，及意根現量自內所證六境，俱名所知。若依此釋，見唯在眼，聞、覺唯意，知通耳、鼻、舌、身、意。於六境中色境容起四種，聲等五境容起聞、覺、知三。此中六根、六識，法境攝故，故不可別說。

"The ancient masters ... is called what is known": those who study the *Yogācārabhūmi* are called "ancient masters" (pūrvācārya). They speak as follows: Visible form directly seen by the direct perception of the eye is called "what is seen". The reason why seeing alone is called "seen" is that the object of visible form is the most clearly apparent; hence the eye sees exclusively. If grounded in authority through hearsay from others regarding the six objects, it is called "what is heard". If grounded in inference, whatever is conceived by applying one's own mind regarding the six objects is called "what is sensed". Furthermore, what is inwardly received by the direct perception of the ear, nose, tongue, and body regarding the four objects, and what is inwardly verified by the direct perception of the mental faculty regarding the six objects, are both called "what is known". If based on this explanation, seeing resides only in the eye; hearing and sensing reside only in the mind; and knowing applies broadly to the ear, nose, tongue, body, and mind. Among the six objects, the object of visible form admits of all four types, while the five objects of sound and so forth admit of the three: hearing, sensing, and knowing. Here, the six faculties and the six consciousnesses are subsumed under the object of dharmas, and therefore cannot be stated separately.