大般涅槃經義記 7.386

7.386

上明非有，「為世界故說言為陰」明其非無。次明受陰，「受有百八」明受非無。受中，離合多少不定，或總為一，唯一受陰；或分為二，身受、心受，依五根生名為身受、依意根生名為心受；或說為三，謂苦、樂、捨；或離為五，所謂苦、樂、憂、喜及捨，於五識中逼惱名苦、適悅稱樂，意識地中逼惱名憂、適悅稱喜，六識地中中容受心說之為捨；或分為六，所謂六識相應之受；或分十八，於六識中各具三受，苦、樂及捨；或復分為三十六受，前十八中各有染、淨；或分百八，如龍樹說，前三十六，三世分之。廣則無量，今據一門且論百八。「雖見」已下明其非有，「雖見初無」略明非有，辯有兼無是以言「雖」。「何以」下釋，無實故無。「是故」下結。後想、行等略舉類前，同前色受非有非無，故曰「如是」。此第四竟。

Above, it explained non-existence; the passage beginning with "for the sake of the world, it is called an aggregate" clarifies its non-inexistence. Next, regarding the explanation of the aggregate of sensation, "sensations are one hundred and eight" clarifies that sensation is not non-existent. Sensation varies in whether it is combined or divided, more or fewer: it may be unified as one, being solely the aggregate of sensation; or it may be divided into two, bodily sensation and mental sensation—arising based on the five sense-faculties it is called bodily sensation, and arising based on the mental faculty it is called mental sensation; or it may be stated as three, namely suffering, pleasure, and equanimity; or it may be divided into five, namely suffering, pleasure, sorrow, joy, and equanimity—within the five consciousnesses, affliction is called suffering and delight is called pleasure, within the ground of the mental consciousness, affliction is called sorrow and delight is called joy, and an impartial, receptive mind within the ground of the six consciousnesses is called equanimity; or it may be divided into six, namely sensations associated with the six consciousnesses; or it may be divided into eighteen, with each of the six consciousnesses having the three sensations of suffering, pleasure, and equanimity; or it may further be divided into thirty-six sensations, with each of the former eighteen having defiled and pure aspects; or it may be divided into one hundred and eight, as Nāgārjuna says, by dividing the former thirty-six across the three periods of time. In full, they are immeasurable; here, based on one approach, it briefly discusses the one hundred and eight. From "although seen" onward, it clarifies their non-existence; "although seen, originally non-existent" briefly clarifies non-existence; it discusses existence alongside non-existence, hence it says "although." The passage beginning with "why" explains that because there is no reality, it is non-existent. The passage beginning with "for this reason" concludes. Subsequently, conception, conditioning factors, and so on are briefly raised as being of the same category as the preceding, being like the preceding form and sensation in being neither existent nor non-existent; hence it says "like this." Here ends the fourth [part].