俱舍論記 15.151

15.151

「一自性順受至乃至廣說」者，謂一切受自體不違，名自性順受。如契經說受樂受時如實了等。同文故來。問：受樂受時如何能了受於樂受？答：如《婆沙》一百八十五云「問：受樂受時則不如實知，如實知時則不受樂。所以者何？受樂受時彼受在現在，非爾時能如實知，不知相應故、無二心品俱行故。如實知時，彼受在過去、未來，非爾時名受樂受，無作用故。苦受、不苦不樂受說亦爾。佛何故說受樂受時如實了知我受樂受等耶？有說：此中應作是說，受樂受已，如實知我已受樂受。受苦受、不苦不樂受已，如實知我已受苦受、不苦不樂受。而不作是說者，有何意耶？應知此中說已受名受，於過去說現在聲。如說大王從何方來。此說已來名來。」如彼廣說。

Regarding 'First, conforming to feeling by nature, up to the extensive explanation': it means that all feelings do not oppose their own intrinsic nature, and this is called conforming to feeling by nature. It is like the sūtra saying that when one feels a pleasant feeling, one correctly comprehends it, and so forth. It is cited because the wording corresponds. Question: When one is feeling a pleasant feeling, how can one comprehend that one is feeling a pleasant feeling? Answer: As the *Mahāvibhāṣā*, fascicle 185, states: 'Question: When feeling a pleasant feeling, one does not correctly know it, and when correctly knowing it, one does not feel pleasure. Why is that? When feeling a pleasant feeling, that feeling is present; at that time one cannot correctly know it, because there is no comprehension in association and because two thought-concomitants cannot proceed together. When one correctly knows it, that feeling is in the past or the future; at that time it is not called feeling a pleasant feeling, because it has no activity. The same is said for painful feelings and neither-painful-nor-pleasant feelings. Why, then, did the Buddha say: "When feeling a pleasant feeling, one correctly comprehends, 'I am feeling a pleasant feeling'", and so forth? Some say: Here it should be stated: "Having felt a pleasant feeling, one correctly knows, 'I have felt a pleasant feeling.' Having felt a painful feeling or a neither-painful-nor-pleasant feeling, one correctly knows, 'I have felt a painful feeling, a neither-painful-nor-pleasant feeling.'" But what is the meaning of not stating it this way? It should be understood that here, having already felt is called feeling; the present voice is used for the past. Just as when it is said: "Great King, from what direction do you come?" This refers to having already arrived as "coming".' Thus it is explained extensively therein.