瑜伽論記 14.125

14.125

受蘊差別中，事者：謂領納者，受體。及順領納法者，與受同時相應心聚性。相者：謂自相及共相等者，樂受時緣壞生苦，若後樂受時即苦苦，受性苦故言苦苦，捨受是行苦，由帶麁重不安穩故，此行是苦故名行苦，此是自相，隨所有受一切皆苦受，名共相。生者，即是受因，謂十六觸，初六識相應觸，次合前五名有對觸，第六識相應觸名增語觸。泰云：五識等得緣實相稱自相，說名有對觸，意識有分別緣，名以為境，望五識以名為緣故，名增語觸。又名句文是語，此語於境中增，故名增語，意緣此增語為境，名增語觸。

In [the section on] the distinctions of the aggregate of sensation (vedanā-skandha): "Entities" refers to that which receives and experiences—the essence of sensation; and "factors conforming to receiving and experiencing" refers to the nature of the collection of mental factors associated simultaneously with sensation. Regarding "characteristics": "Self-characteristics and common characteristics, and so forth": when experiencing pleasant sensation, suffering arises due to the condition of destruction; if subsequently there is pleasant sensation, that is the suffering of suffering itself, for sensation is suffering by nature, hence called the suffering of suffering. Neutral sensation is the suffering of conditioned existence, because it carries crude heaviness and is not at ease; since these conditioned formations are suffering, it is called the suffering of conditioned existence. These are the self-characteristics. That all sensations whatever are sensations of suffering is called the common characteristic. "Arising" is the cause of sensation, namely the sixteen kinds of contact: first, the contacts associated with the six consciousnesses; next, combining the first five is called contact with resistance; the contact associated with the sixth consciousness is called contact designated by language (adhivacana-saṃsparśa). Tai says: The five consciousnesses and so forth are able to cognize real characteristics matching self-characteristics, hence they are called contact with resistance. The mental consciousness has conceptual discrimination and cognizes names as its objects; viewed in contrast to the five consciousnesses, because it takes names as conditions, it is called contact designated by language. Furthermore, names, phrases, and syllables constitute speech, and this speech increases with respect to objects, hence it is called increasing speech (adhivacana); because the mind takes this increasing speech as its object, it is called contact designated by language.