俱舍論記 16.148

16.148

「言由經者至何名所覺」者，此顯由經。鬘謂花鬘。女名鬘，母從女為名，故名鬘母。佛告鬘母：「汝意云何？諸所有色，非汝眼現見、非汝過去曾見、非汝未來當見、非汝希求見。汝為因此色境起欲、貪、親、愛、阿賴耶、尼延底、耽著不？」此欲等七皆貪異名。阿賴耶，此云執藏。尼延底，此云執取，或云趣入、或云沈滯。鬘母答言：「不爾。大德！廣說乃至不爾。大德！」世尊復告鬘母：「汝於此所見等中，應知所見色等唯有所見色等，更無餘法。」前經別配三境，後經復具說四種，互相影顯。故知所覺是香等三。前經既於色、聲、法境說為所見、所聞、所知，雖不別說香等三境名為所覺，後經於見、聞、知外別說所覺，准此定於香等三境總建立一所覺名。若不許然，經中何名所覺？

"As for through scripture ... what could be called what is sensed?": this shows it through scripture. A garland (mālā) means a flower garland. A woman was named Mālā; the mother took her name from the daughter, and was therefore named Mālikā (Mālā's mother). The Buddha asked Mālikā: "What do you think? With respect to any material forms that are not seen by your eye in the present, have not been seen by you in the past, will not be seen by you in the future, and are not sought by you to be seen: do you on account of these objective forms give rise to desire, lust, attachment, affection, ālaya, niyanti, or fixation?" These seven—desire and so forth—are all synonyms of lust. Ālaya is translated here as clinging-store. Niyanti is translated here as clinging-grasp, or entering, or sinking into stagnation. Mālikā replied: "No, Venerable One!" and so on at length up to "No, Venerable One!" The World-Honoured One again told Mālikā: "Among these seen [objects] and so forth, you should know that seen visible forms and so forth are merely seen visible forms and so forth, and there is no other dharma." The preceding sūtra separately allocates the three objects, while the subsequent sūtra further fully states all four types, each implicitly illuminating the other. Therefore, one knows that what is sensed comprises the three: odor and so forth. Since the preceding sūtra spoke of the objects of visible form, sound, and dharmas as what is seen, what is heard, and what is known, although it did not separately state the three objects of odor and so forth as what is sensed, the subsequent sūtra separately states what is sensed apart from the seen, the heard, and the known; on this basis, a single designation "what is sensed" is definitively established for the three objects of odor and so forth. If this were not accepted, what in the sūtra would be called what is sensed?