俱舍論記 1.254

1.254

「或從無始至立蘊次第」者，約隨染明次第。或從無始生死已來，男、女於色更相愛樂，由顯形等故初說色。此色愛生，由耽受味，故次說受。耽受復因倒想，故次說想。此倒想生由煩惱，故次說行。如是煩惱依識而生，此行及前色、受、想三皆染污識，故後說識。問：行蘊有惑可能染識，色、受、想三體非煩惱，如何染識？解云：色、受、想三雖性非惑，而能為緣生染污識，說名染識。或色為緣生染污識，受、想與惑相應能染污識，說名染識。

Regarding [the text from] “Or from beginningless …” to “… establishing the sequence of the skandhas,” this clarifies the sequence in terms of following defilement. Or, from beginningless saṃsāra onwards, men and women have mutual affection and delight regarding form; because of visible color, shape, and so forth, form is explained first. This love for form arises from relishing the taste of feeling; therefore feeling is explained next. Relishing feeling in turn depends on inverted conceptions; therefore conception is explained next. This inverted conception arises due to defilements; therefore formations are explained next. Defilements such as these arise depending on consciousness; these formations and the prior three—form, feeling, and conception—all defile consciousness; therefore consciousness is explained last. Question: The formations skandha possesses afflictions and can defile consciousness; the three entities of form, feeling, and conception are not defilements, so how do they defile consciousness? The explanation is: Although the nature of form, feeling, and conception is not affliction, they can act as conditions to produce defiled consciousness, and so are said to defile consciousness. Or form acts as a condition to produce defiled consciousness, while feeling and conception, being associated with afflictions, can defile consciousness, and so are said to defile consciousness.