俱舍論記 2.189

2.189

「何因識起至眼等非餘」者，此下第五明眼等得依名。如文可解。又《正理》第八云「若爾，意識亦隨身轉，謂風病等損惱身時意識即亂，身清泰時意識安靜。何緣彼意識不以身為依？隨自所依，故無此失。謂風病等損惱身時，發生苦受相應身識，如是身識名亂意界。此與苦受俱落謝時，能為意根生亂意識；與此相違，意識安靜。是故意識隨自所依。」又彼論意但據增損、明昧差別，非一切同，故有漏意生無漏識。問：如眼識生，亦由空、明、能生作意，何故但約二緣為問？解云：如《正理論》云「又眼識生，必藉所依、所緣力故，及不共故。眼識生時，必藉眼、色為所依、所緣，餘法不定。謂夜行類識，不藉明生；水行類識，不待空發。人於瑠璃、頗胝迦等障色亦爾。天眼發識，不假空、明。」又云「能生作意，通與六識作共生緣，眼、色非共。」廣如彼說。

Regarding the passage from "For what reason, when consciousness arises..." up to "eyes and so forth, and not others": Below, this fifth section clarifies that the eyes and so forth receive the name "support." It can be understood from the text. Furthermore, Nyāyānusāra, fascicle 8, says: "If so, mental consciousness would also turn along with the body; that is, when wind diseases and the like afflict and disturb the body, mental consciousness becomes confused, and when the body is at peace and ease, mental consciousness is calm and clear. Why then does that mental consciousness not take the body as its support? Because it follows its own support, there is no such fault. That is, when wind diseases and the like afflict and disturb the body, body-consciousness associated with painful feeling is produced; such a body-consciousness is called a confused mind-realm. When this perishes together with the painful feeling, it can serve as the mental faculty to produce a confused mental consciousness; contrary to this, mental consciousness is calm and clear. Therefore, mental consciousness follows its own support." Moreover, the purport of that treatise merely concerns the differences of augmentation and diminution, clarity and dullness; they are not identical in all cases, which is why a tainted (sāsrava) mind can produce an untainted (anāsrava) consciousness. Question: When eye-consciousness arises, it also relies on space, light, and generative attention (manaskāra); why are only the two conditions (faculty and object) raised in the question? The explanation says: As the Nyāyānusāra says, "Furthermore, the arising of eye-consciousness necessarily relies on the power of the support and the objective condition, and because they are non-common. When eye-consciousness arises, it necessarily relies on the eye and visible form as its support and objective condition, whereas other phenomena are not fixed. That is, the consciousness of nocturnal creatures does not rely on light to arise; the consciousness of aquatic creatures does not wait for space to manifest. The same applies to human beings with regard to translucent obstructive matter such as lapis lazuli and crystal. When the divine eye produces consciousness, it does not depend on space or light." It also says: "Generative attention serves universally as a common generative condition for the six consciousnesses, whereas the eye and visible form are non-common." It is explained extensively as in that text.