俱舍論疏 9.95

9.95

論「結生識後至據滿立故」，此第四出名色體也。是胎中五位前四位也。《正理論》云「大德羅摩率自意釋：度名色已方立處名。意體雖恒有非意處，要是觸處方得處名。滅盡定中意處不壞，由斯亦許有意識生。然闕餘緣故無有觸，是故非識名色位中身意二根可得名處。故說名色在六處前，名色為緣生於六處，破云：都無理教可以證成。意法為緣生於意識，於中亦有不名三和，或有三和而無有觸。若謂此位有劣三和，觸亦應然，寧全非有？彼宗許觸即三和故。」乃至廣破。

The treatise says: "After the consciousness that links existence... because it is established on the basis of [prior to] completion." This is the fourth [section], presenting the intrinsic nature of nāmarūpa. These are the first four of the five states in the womb. The Nyāyānusāra states: "Bhadanta Rāma, giving his own opinion, explained: 'Only after passing beyond nāmarūpa is the name āyatana established. Although the intrinsic nature of manas is constant, it is not the manāyatana; only when it becomes an āyatana of contact (sparśa) does it receive the name āyatana. In the attainment of cessation (nirodhasamāpatti), the manāyatana is not destroyed, and for this reason the arising of mental consciousness is also accepted. Yet, lacking the other conditions, there is no contact; therefore, in the states of consciousness and nāmarūpa, the physical and mental faculties cannot be called āyatanas. Thus it is said that nāmarūpa precedes the six āyatanas, and with nāmarūpa as condition the six āyatanas arise.' Refuting this, [the Nyāyānusāra says]: 'There is neither reason nor scripture that can prove this. With manas and dharmas as condition, mental consciousness arises; within this, there are also cases not named a triple convergence, or there is a triple convergence without contact. If you say that in this state there is an inferior triple convergence, the same should apply to contact; why should it be completely absent? For that school accepts that contact is precisely the triple convergence.'"—and so on, refuting it at length.