俱舍論記 16.145

16.145

「所以然者至偏立覺名」者，別釋三境同名所覺所以。三境同名所覺者，以此三境同無記故，其性昧鈍，猶如死人無所覺知，故能證根偏立覺名。故《婆沙》一百二十一云「問：何故眼等三識所受各立一種，而鼻舌身三識所受合立一種名為覺耶？尊者世友說曰：三識所緣皆唯無記，境無記故，根立覺名。又以三根唯取至境，與境合故立以覺名。大德說言：唯此三根境界鈍昧猶如死尸，故能發識說名為覺。」廣如彼釋。

"The reason for this ... is specifically designated with the name 'sensed'": this separately explains why the three objects are together called "what is sensed". The three objects are together called what is sensed because, as these three objects are alike morally neutral (avyākṛta), their nature is dull and dim, like a corpse lacking any perception or cognition; hence the sense faculties capable of verifying them are specifically designated with the name "sensed". Therefore, the *Mahāvibhāṣā*, fascicle 121, says: "Question: Why are what the three consciousnesses—eye and so forth—receive each established as a separate type, whereas what the three consciousnesses—nose, tongue, and body—receive are combined into a single type called 'sensed'? The Venerable Vasumitra said: What the three consciousnesses grasp are all exclusively morally neutral; because the objects are morally neutral, the faculties are designated with the name 'sensed'. Furthermore, because the three faculties only grasp objects that have reached them (prāpta-viṣaya), by reason of their conjunction with the objects they are designated with the name 'sensed'. The Bhadanta said: Only the objects of these three faculties are dull and dim like a corpse; therefore, the consciousnesses that can be aroused are spoken of as 'sensed'." It is explained at length as in that text.