中觀論疏 10.42

10.42

「因於六觸故」下，第七明受支。受以領納為義，謂領納違順等緣。《婆沙》云「云何為受？謂能別苦樂、能避火蛇，爾時但起食愛。」即《涅槃經》云「染習一愛也。不起婬欲，於一切物不生染著，爾時名受。」《婆沙》「問：受與觸是相應共起法，云何觸緣受，不說受緣觸也？答：雖是相應共起法，但觸為受因。如燈與照雖一時，燈為照因，非照為燈因。又解：此中說前後法，觸是前生，受為後生。故非是觸時之受，但明觸後之受，故觸為受因也。」

"Because of the six contacts" and so forth: this is the seventh, explaining the link of sensation (vedanā). Sensation takes receiving and experiencing as its meaning; that is, receiving discordant and concordant conditions. The *Vibhāṣā* says: "What is sensation? It means being able to distinguish pleasure and pain, and being able to avoid fire and snakes; at that time one only gives rise to craving for food." This is what the *Nirvāṇa-sūtra* calls "the single craving of habituation and practice; not yet giving rise to sexual desire, and not giving rise to defiled attachment toward all things: at that time it is named sensation." The *Vibhāṣā* asks: "Sensation and contact are dharmas that arise together in association; how is it that conditioned by contact is sensation, and it does not say conditioned by sensation is contact? Answer: Although they are dharmas that arise together in association, contact is the cause of sensation. Just as a lamp and illumination are simultaneous, the lamp is the cause of the illumination, not the illumination the cause of the lamp. Another explanation: Here it speaks of preceding and succeeding dharmas: contact arises before, and sensation arises after. Therefore it is not the sensation at the time of contact, but clarifies only the sensation after contact; hence contact is the cause of sensation."