俱舍論記 4.38

4.38

「此中受謂至有差別故」者，受即標名，三種舉數。領納前境，約用顯體。苦謂苦受、樂謂樂受、俱非謂捨，三受不同名有差別。雖心、心所領境義邊竝應名受，受領強故偏得受名。喻況如前受蘊中說。《正理》第十云「領愛、非愛、俱相違觸，說名為受。」《正理論》意約彼觸因以辨受果。受似彼觸，領似觸邊，名為領觸。此亦如前受蘊中說。

"Herein, sensation means ... because of the distinction in experiencing": sensation (vedanā) indicates the name; the three kinds present the number. Experiencing the preceding object demonstrates the real entity by means of its function. Suffering refers to painful sensation; pleasure refers to pleasant sensation; neither refers to equanimity (upekṣā); the differences among the three sensations are called distinctions. Although both mind and mental factors ought to be called sensation in terms of experiencing the object, because the experiencing by sensation is strong, it exclusively receives the name sensation. The analogies are as explained earlier in the aggregate of sensation. The tenth fascicle of the *Nyāyānusāra* states: "Experiencing contact that is pleasant, unpleasant, or contrary to both is called sensation." The intention of the *Nyāyānusāra* is to explain the effect, sensation, in terms of that cause, contact. Sensation resembles that contact; in that it resembles contact, it is called experiencing contact. This is also as explained earlier in the aggregate of sensation.