俱舍論疏 16.158

16.158

論「復告大母至何名所覺」，此證能覺是三識也。前告鬘母云：眼見、耳聞、意知。雖不言三識能覺。復告鬘母：所見、所聞、所知、所覺。既離所見、聞、知外別立所覺，故知三境是其所覺，能覺即是鼻、舌、身三。若不許三是所覺者，色、聲、法境定非所覺，是所見、所聞、所知境故。汝將何境為所覺耶？

[On the passage in the] treatise: 'He further addressed the Mother […] what is called "the sensed"?': This proves that what senses are the three consciousnesses. Previously he addressed the Mother of Mālī with: eye-seeing, ear-hearing, and mind-knowing, although he did not state that the three consciousnesses are capable of sensing. He further addressed the Mother of Mālī with: what is seen, what is heard, what is known, and what is sensed. Since 'what is sensed' is established separately apart from what is seen, heard, and known, one therefore knows that the three objects are what is sensed, and what senses are precisely the three: nose, tongue, and body. If you do not accept that the three are what is sensed, the objects of form, sound, and dharmas are definitely not what is sensed, because they are the objects of what is seen, heard, and known. What object would you then take to be what is sensed?