俱舍論疏 10.129

10.129

論「若雖非見至隨明了說」，第三明經說有餘也。於中有二：一據明了也。總不見、聞等亦起色等近行；二見色已亦容起聲等近行。此是初也。隨明了說言見色已起緣色意近行，非謂起緣色等意近行皆因見、聞等也。若不爾，要須見、聞等後起者，在欲界中不見色界色、不聞色界聲、不觸色界觸，應無緣彼三意近行。在色界中無鼻、舌、識，雖有身識，不能緣下觸，應無緣欲界香、味、觸等意近行也。

[On the Śāstra's statement:] 'Although there is no seeing [up to] it is spoken according to clarity', this is the third, showing that the sūtra speaks elliptically. Herein are two points: first, based on clarity, even without seeing, hearing, and so forth, investigations of visible matter and so forth also arise; second, having seen visible matter, one may also give rise to investigations of sound and so forth. This is the first. It is spoken according to clarity that 'having seen visible matter, one gives rise to a mental investigation taking visible matter as an object'; it does not mean that giving rise to mental investigations of visible matter and so forth is invariably caused by seeing, hearing, and so forth. Were it not so, and it were required to arise after seeing, hearing, and so forth, then in the desire realm, where one does not see the visible matter of the form realm, hear the sound of the form realm, or touch the tangible of the form realm, there should be no mental investigations taking those three as objects; and in the form realm, where nose and tongue consciousnesses are absent, and although body consciousness is present it cannot apprehend lower tangible objects, there should be no mental investigations taking the odors, tastes, and tangibles of the desire realm as objects.