俱舍論記 9.97

9.97

「眼等已生至得六處名」者，眼等已生，簡前名色。至未和合，簡後觸位。中間所有五蘊得六處名，六處創圓，勝故別標，即是胎內鉢羅奢佉位。故《婆沙》云「云何六處？謂已起四色根、六處已滿，即鉢羅奢佉位。眼等諸根未能與觸作所依止，是六處位。」《正理》二十六云「豈於此位諸識不生，而得說三未具和合？且無一位意識不生，則名色中身識亦起。況六處位言無三和合，所餘識身亦容得起。然非恒勝故，未立三和合名。於此位中唯六處勝，故約六處以標位別。」

"The eyes, etc., having already arisen... receives the name of the six sense bases": "the eyes, etc., having already arisen" differentiates it from the preceding name-and-form. "Up to not yet coalesced" differentiates it from the subsequent stage of contact. All the five aggregates in between receive the name of the 'six sense bases'; the six sense bases are freshly complete, and being predominant, they are distinctively designated; this is the stage of praśākhā in the womb. Therefore the Mahāvibhāṣā says: "What are the six sense bases? The four material faculties have already arisen and the six sense bases are complete, which is the stage of praśākhā. When the faculties such as the eyes are not yet capable of serving as the support for contact, this is the stage of the six sense bases." Nyāyānusāra 26 says: "How could consciousnesses not arise in this stage, such that it can be said that the three have not yet coalesced? For there is no stage in which the mental consciousness does not arise, and in name-and-form, the body-consciousness also arises. How much more so in the stage of the six sense bases—to say there is no threefold coalescence, yet the remaining groups of consciousness can also arise! However, because they are not constantly predominant, the name of the threefold coalescence is not established. In this stage, only the six sense bases are predominant; therefore, the distinction of stages is designated according to the six sense bases."