俱舍論疏 20.133

20.133

「論曰至皆容緣故」，明欲界見苦、見集、修所斷三位也。此各五識緣，謂自界三即見苦、見集、修所斷法。見苦、集遍行能緣他部故，修道有漏善心能緣他部故。滅、道所斷唯緣自部，故不能緣也。若色界修所斷善心及無漏心，皆緣欲界有漏法故，無色界善不緣欲界故，一切染心不下緣故。由此欲界見苦、集、修斷三法唯五識緣。

"The Śāstra says: […] because all are admitted to take them as objects." This explains the three positions of the desire realm: abandoned by seeing suffering, by seeing origination, and by cultivation. Each of these is taken as an object by five consciousnesses: namely, the three of its own realm—that is, the phenomena abandoned by seeing suffering, seeing origination, and cultivation. Because the omnipresent factors of seeing suffering and origination can take other categories as objects, and the wholesome contaminated mind of the path of cultivation can take other categories as objects. Those abandoned by seeing cessation and the path take only their own category as objects, and therefore cannot take them as objects. Because the wholesome mind of the form realm abandoned by cultivation and uncontaminated minds all take contaminated phenomena of the desire realm as objects, while the wholesome minds of the formless realm do not take the desire realm as an object, and all defiled minds do not take lower realms as objects. Hence, the three classes of phenomena in the desire realm abandoned by seeing suffering, origination, and cultivation are objects of only five consciousnesses.