瑜伽論記 15.386

15.386

景云：言六、合能取者，鼻舌身三根及彼三識。四、不合能取者，眼耳二根二識。五、及一少分非能取者，色等五界及法界中少分無所緣法非能取。一界、若合不合二俱能取者，此中應言二界，謂意界及意識界，以意界無別體故不說。若意識界與三識並起因緣，名合能取。若與眼耳二識俱起同緣獨頭意識，名不合能取以說六識即說意義。若別說意根界者，六識生後皆名意界，如鼻舌身識及同緣意識生後名意界，則合能取，眼耳二識及同緣意識及獨頭意識生後名意界，則不合能取。

Jing said: The statement that six are “capable of grasping upon contact” refers to the three faculties of nose, tongue, and body and their three consciousnesses. Four are “capable of grasping without contact”: the two faculties and two consciousnesses of eye and ear. Five and a fraction of one are “not capable of grasping”: the five elements of form and the like and a small portion of dharmas without cognitive objects within the dharma-element are not capable of grasping. One element, “capable of grasping both upon contact and without contact”: here it should say two elements, namely the mind-element and the mental consciousness element; because the mind-element has no distinct entity, it is not mentioned. If the mental consciousness element arises together with the three consciousnesses through causal conditions, it is called capable of grasping upon contact. If it arises together with the eye and ear consciousnesses taking the same cognitive object, or is an independent mental consciousness, it is called capable of grasping without contact; because speaking of the six consciousnesses already implies the meaning of mind. If one separately speaks of the mind-faculty element, when the six consciousnesses generate the subsequent, all are called the mind-element; for instance, when the nose, tongue, and body consciousnesses and their concurrent mental consciousnesses generate the subsequent, they are called the mind-element and thus capable of grasping upon contact; when the eye and ear consciousnesses, their concurrent mental consciousnesses, and the independent mental consciousness generate the subsequent, they are called the mind-element and thus capable of grasping without contact.