俱舍論頌疏論本 1.123

1.123

釋曰：受領納隨觸者，釋受蘊也。受能領納，隨順觸因，故名為受。此隨觸言，為顯因義，因即是觸，能生受故。觸順於受，故名為隨。受能領納，隨順觸因，名領納隨觸。問：「何故受能領觸？」答：「受從觸生，行相似觸。領似觸邊，說受能領。如世間說子能領父，子之媚好皆似於父，故名為領。」餘心所法唯領前境，不能領觸，名境界受。唯受一箇偏能領觸，名自性受。又解：此隨觸聲為顯前境隨順觸境，故名隨觸受能領納。餘心所法雖俱領境，唯受偏強，以自性是受故，獨得受名。如有十人同一處坐，一人是賊，傍忽有一人叫喚呼賊，十人雖復俱聞賊聲，實是賊者領則偏強。心、心所法雖同領境，實是受者領亦偏強，故獨名受。此有三種：謂苦、樂、捨。

The commentary says: "Sensation experiences in accord with contact" explains the aggregate of sensation (vedanā-skandha). Sensation is able to experience in accord with the cause which is contact; therefore it is called sensation. The words "in accord with contact" are used to reveal the meaning of the cause: the cause is precisely contact, because it can produce sensation. Contact accords with sensation, hence it is called "in accord". That sensation can experience in accord with the cause which is contact is called "experiencing in accord with contact". Question: "Why is sensation able to experience contact?" Answer: "Sensation arises from contact, and its mental operation resembles contact. In terms of experiencing what resembles contact, sensation is said to be able to experience it. Just as in the world it is said that a son can resemble his father, because a son's pleasing appearance resembles that of his father, hence it is called 'resembling/experiencing'." Other mental factors only experience the cognitive object before them and cannot experience contact; this is called object-experiencing. Sensation alone is uniquely able to experience contact; this is called intrinsic-nature-experiencing. Another explanation: The words "in accord with contact" reveal that the object before it conforms to the object of contact; hence it is called "in accord with contact", which sensation is able to experience. Although other mental factors also experience the object, sensation alone is predominantly strong; because its intrinsic nature is to experience, it alone obtains the name 'sensation'. For example, if there are ten people sitting together in one place, and one of them is a thief, and someone nearby suddenly cries out, "Thief!", then although all ten people hear the shout of "thief", the one who is actually the thief experiences it with particular intensity. Although the mind and mental factors equally experience the object, the one that is actually sensation experiences it with particular intensity; therefore it alone is named sensation. This is of three kinds: namely, suffering, pleasure, and equanimity.