成唯識論述記 3.383

3.383

述曰：自下三因，此即初也。《俱舍》第十、《正理》等云謂六內處、六外處、六識身、六愛身、六觸身、六受身。今取《界身足論》六六，謂六識、六觸、六受、六想、六思、六愛。經部計愛亦是實有，思分位故，不同假觸。破之量云：觸別有體；六六法中，心所性故；如受、愛等。若依《俱舍》六六法者，彼計根、境假非實故。言心所意簡前二，如《順正理》第十卷中廣破經部。

The Commentary states: Of the following three reasons (hetu), this is the first. The tenth fascicle of the Abhidharmakośa, the Nyāyānusāra, and other texts state that these are the six internal bases (āyatana), the six external bases, the six bodies of consciousness, the six bodies of craving (tṛṣṇā), the six bodies of contact, and the six bodies of feeling. Here we adopt the six-six of the Dhātukāyapāda: the six consciousnesses, six contacts, six feelings, six conceptualizations, six volitions, and six cravings. The Sautrāntika holds that craving is also real because it is a state of volition, unlike nominal contact. The syllogistic inference refuting them is: Contact has a distinct substance; because it is a mental factor among the six-six dharmas; like feeling, craving, and so forth. If we relied on the six-six dharmas of the Abhidharmakośa, they hold that the faculties and objects are nominal and not real. The term 'mental factor' is meant to exclude the first two [i.e., faculties and objects], just as in the tenth fascicle of the Nyāyānusāra where the Sautrāntika is extensively refuted.