俱舍論記 13.51

13.51

「若謂實有至能取於形」者，此即釋頌第八句應二根取故。經部師言：汝常有宗若謂實形別，則應一形色二色根所取。謂於色聚長等差別，眼根能見、身根能觸，俱了長等，由此應成二根取過。以理而言，十二處中必無一色處二色根所取。以理破訖，示正義言：然如依觸意識，於中取假長等。如是依顯意識，於中能取假形。形依觸顯，假建立故，故言意取。

[On the text,] "If you maintain that it is substantially real … capable of apprehending shape": This explains the eighth line of the verse, "because it would be apprehended by two sense-faculties." The Sautrāntika master says: If you, the Sarvāstivāda school that maintains permanent existence, claim that real shape is distinct, then a single shape-matter would be apprehended by two physical sense-faculties. That is, with respect to the distinctions of long and so forth in a material aggregation, the visual faculty can see them, and the tactile faculty can touch them, both apprehending long and so on; consequently, the fault of being apprehended by two faculties would follow. Logically speaking, among the twelve sense bases, there is never a single rūpa-āyatana that is apprehended by two physical sense-faculties. Having refuted them logically, he indicates the correct view, saying: But just as mental consciousness, relying on tangible objects, apprehends nominal length and so on therein, so mental consciousness, relying on color, can apprehend nominal shape therein. Because shape is nominally established based on tangible objects and color, it is said to be apprehended by the mind.