俱舍論記 29.120

29.120

「非此中說至無違前失」者，論主為彼通六生經，非此中說眼等六根。此經意說第六意識。所以者何？眼等五根及所生五識，無有勢力，樂見等故。經言樂求，故知不約彼說。但說眼等五根增上勢力，所引意識緣色等境，從因為名，名眼等根。獨行意根增上勢力，所引意識緣十三界，亦從因為名，名為意根。彼眼等既不因所引，不能樂求眼等五根所引境界。故此六生喻經義，無違前說梵志經失。前梵志經據六根體，故說眼等五根境界各別。意根若由眼等引者，亦兼能緣五根行處及彼境界。六生喻經但據六根增上勢力所引意識名為六根。隨六根引各別緣境，以彼意識隨根說六，故說六根名樂求也。前後兩經明義各別，故此後經無違前失。

Regarding "It is not the case that what is spoken of here ... there is no fault of contradicting the preceding": the author of the treatise clarifies the *Sūtra on the Six Animals* for them: what is spoken of here is not the six faculties such as the eye. The meaning of this sūtra refers to the sixth mental consciousness. Why is that? Because the five faculties such as the eye and the five consciousnesses produced by them lack the power to delight in seeing and so forth. The sūtra speaks of "delighting in seeking"; hence we know it is not speaking of them. It only speaks of the mental consciousness induced by the dominant power of the five faculties such as the eye cognizing visible form and other objects, which takes its name from the cause and is called the eye and other faculties. The mental consciousness induced by the dominant power of the independent mental faculty cognizes the thirteen dhātus, and also takes its name from the cause, being called the mental faculty. Since the eye and others are not induced by them, they cannot delight in seeking the objects induced by the five faculties such as the eye. Therefore the meaning of this *Sūtra on the Simile of the Six Animals* does not have the fault of contradicting the previously mentioned *Sūtra on the Brāhmaṇa*. The previous *Sūtra on the Brāhmaṇa* is based on the substantial entities of the six faculties, and therefore states that the objective fields of the five faculties such as the eye are each distinct. If the mental faculty is induced by the eye and others, it can also cognize the scopes and objective fields of the five faculties. The *Sūtra on the Simile of the Six Animals* merely designates the mental consciousness induced by the dominant power of the six faculties as the six faculties. Following the inducement of the six faculties, they each distinctly cognize their objects; because that mental consciousness is spoken of as six according to the faculties, the six faculties are said to "delight in seeking." The meanings explained in the two sūtras before and after are each distinct; therefore this latter sūtra does not have the fault of contradicting the former.