俱舍論疏 2.68

2.68

論「有執受者此言何義至名無執受」，第三釋執受義也。「心心所法共所執持攝為依處名有執受」者，釋有執受義也。「損益展轉更相隨故」者，五根、四境不相離故，損益展轉更相隨也。「即諸世間說有覺觸眾緣所觸覺苦樂」者，指事釋也。《正理論》云「有執受法略有二種：一者有愛及有身見執為己有名有執受、二者為因能生苦樂名有執受。」此當第二。

On the text of the treatise: "What is the meaning of the word 'appropriated'?… is termed not appropriated": This third [part] explains the meaning of "appropriated." "That which is jointly held by mind and mental factors and subsumed as their basis is termed 'appropriated'" explains the meaning of "appropriated." "Because injury and benefit mutually follow one another" means that because the five faculties and four sense objects are not separate, injury and benefit mutually follow one another. "Namely, what is spoken of in worldly convention as having sensation, wherein being touched by diverse conditions one perceives pain and pleasure" points to actual instances to explain it. The Nyāyānusāra says: "Appropriated dharmas are briefly of two kinds: first, that which is held as one's own through craving and the view of individual existence is termed 'appropriated'; second, that which serves as a cause capable of generating pain and pleasure is termed 'appropriated.'" This corresponds to the second.