俱舍論記 3.29

3.29

「如是等事至增上用故」者，述自宗答，即說一切有部。此內六處共成有情，是有情本、是心所依，皆有根義。即此六根相差別者，由女、男根。復由命根，此六根一期住。此六根成雜染，由五受根。此六根能為清淨無漏資糧，由信等五。此六根成清淨無漏，由後三根。有差別者，別住二種皆攝六根，雜染、資糧及淨唯在於意。又解：從此相差別已下五種，皆此於心、或此有情，由此六種建立諸根事皆究竟。彼無明等、語具等，無有此中增上用故，不應立根。

"Things such as these... [up to] because of sovereign efficacy": this is the reply stating their own school's position, namely the Sarvāstivāda. These six internal sense bases together constitute a sentient being; they are the root of a sentient being and the basis of mind, all possessing the meaning of a faculty. That these six faculties have distinct characteristics is due to the female and male faculties. Furthermore, due to the life faculty, these six faculties endure for a single lifespan. That these six faculties become defiled is due to the five faculties of feeling. That these six faculties are able to serve as provisions for undefiled purification is due to the five faculties beginning with faith. That these six faculties become undefiled and purified is due to the last three faculties. Regarding differences: distinct abiding in both cases encompasses the six faculties, whereas defilement, provisions, and purification pertain only to the mind. Another explanation: the five categories from 'distinct characteristics' downward all pertain to this mind or to this sentient being; through these six categories, the establishment of the faculties is completely exhaustive. Those factors such as ignorance or the organ of speech do not possess the sovereign efficacy discussed here, and therefore should not be established as faculties.