瑜伽師地論略纂 1.14

1.14

《釋》解五識，從根立名，有三義：一、不共；二、親；三、同時。《對法》、《唯識》云：隨根立名，具五義故。身有三義：形礙、依身、依體聚義。〈決擇分〉言：五識所依，有形礙故，由此名身。若爾，眼等何不名身，獨身名身？前四依身，身為所依，故獨名身。若爾，心亦依身而轉，何不名身？有色界中，心依身轉，無色不爾。眼等必依身根方有，故可名身。又依體聚義故並名身，如六思身、六識身等。前二不共，此乃通名。相應有三義：一、依義；二、時等、依等、處等、事等；三、攝屬義。

The Vibhāṣā explains that naming the five consciousnesses after their sense faculties has three reasons: first, because they are uncommon; second, because they are immediate; third, because they are simultaneous. The Abhidharmasamuccaya and the Vijñaptimātratāsiddhi state that they are named in accordance with the sense faculties because they possess five qualities. "Collection" (kāya) has three meanings: having physical obstruction, relying on the physical body, and meaning an aggregate of entities. The Viniścayasaṃgrahaṇī states: the bases of the five consciousnesses possess physical obstruction, and are therefore called "bodies" (kāya). If so, why are the eye and other faculties not individually called kāya, while only the body faculty is called kāya? The former four rely on the body, with the body being their support; hence it alone is called the body faculty (kāyendriya). If so, the mind also operates relying on the body; why is it not called kāya? In the form realm, the mind operates relying on the body, but in the formless realm this is not so. The eye and other faculties necessarily exist only by relying on the body faculty, and therefore may be called kāya. Furthermore, because it has the meaning of an aggregate of entities, they are all called collections (kāya), as in the six collections of volitions, the six collections of consciousness, and so forth. The former two are uncommon, while this is a common designation. "Associated" (saṃprayukta) has three meanings: first, the sense of reliance; second, equality of time, equality of basis, equality of locus, and equality of object-matter; third, the sense of subsumption.