俱舍論記 10.123

10.123

「若雖非見至隨明了說」者，恐執經文見色已等，便謂直緣色等非近行收。為明總攝，故有此文。色等近行非必要從五識後起有。雖非見已乃至非觸已，於色等五起喜、憂、捨，亦是意近行。若異此者，要須五引。身在欲界未離欲染，應無緣色界色、聲、觸意近行，以欲三識非緣上故。又身在色界，應無緣欲界香、味、觸三諸意近行，彼界無有鼻、舌、識故，雖有身識不緣下故。以實而論，非五識引亦是近行。契經中說見色已等言，且據一相隨明了說。

"Although it is not after seeing... it is spoken in accordance with what is most distinct": this is written because of the concern that, clinging to the sūtra words "having seen a form" and so forth, one might think that directly taking forms and the like as objects is not included within mental exploration. To make clear that it includes them comprehensively, there is this text. The explorations of forms and the like do not necessarily have to arise after the five consciousnesses. Even when it is not after seeing, up to not after touching, the arising of gladness, grief, and equanimity toward the five [objects], form and the rest, is also a mental exploration. If it were otherwise, and they had to be induced by the five [consciousnesses], then for a person whose body is in the desire realm and who has not detached from desire, there would be no mental exploration taking the forms, sounds, and tangible objects of the form realm as objects, because the three consciousnesses of the desire realm do not take higher realms as objects. Furthermore, for a person whose body is in the form realm, there would be no mental explorations taking the smells, tastes, and tangible objects of the desire realm as objects, because in that realm there are no nose or tongue consciousnesses, and although there is a body consciousness, it does not take lower realms as objects. In truth, even those not induced by the five consciousnesses are explorations. The sūtra speaks of "having seen forms" and the like merely in terms of one aspect, according to what is most distinct.