成唯識論述記 3.134

3.134

述曰：下解內境與外境殊，故別開說。總相而言，執受義者，「執」是攝義、持義；「受」是領義、覺義，攝為自體，持令不壞，安危共同而領受之，能生覺受，名為執受，領為境也，如《瑜伽論》第五十一、五十三、七十六卷同此義釋。《對法》第五說：執受者，但唯五根、四塵一分，不說種子及與聲處；五十六說：五根全、五塵一分名為執受，二文不同；五十三說：執受有二：一、若識依執名有執受，謂識所託安危事同，即顯依持而領受義。領受義者，謂以為境。二、以此為依，能生諸受，此義即顯執令不壞，能生覺受。若據實理，生覺受者，唯是身根，以餘四根色、香、味、觸不離身根，同聚一處亦名覺受，體實非也，薩婆多等，亦作此解，《對法》唯據現行。此義生覺受義，不論其聲，聲體虛疎，不可執之而生覺受，故略不說。故外道中說為無礙，五十六中唯據現行，不相離大所發之聲，同處不相離，不異大極微而出，復親領之，故通十界處，不言種子。五十一卷及此論等，通依現、種二執受義，通於十界種子、現行，文勢雖殊，義意同也。

The Commentary states: Below, the internal object is explained; since it is distinct from external objects, it is treated separately. Speaking in general terms, as for the meaning of apprehension (upādāna): 'grasping' (upā-) means gathering and holding; 'receiving' (-dāna) means appropriating and feeling. Gathering it as one's own entity, holding it so that it does not disintegrate, experiencing it with shared security and peril, and being able to generate sensory feelings—this is called apprehension, appropriating it as an object. Fascicles 51, 53, and 76 of the Yogācārabhūmi-śāstra explain it with this same meaning. Fascicle 5 of the Abhidharma-samuccaya states: apprehension consists only of the five faculties and a portion of the four sensory dusts, not mentioning seeds and the sound base. Fascicle 56 states: all five faculties and a portion of the five dusts are called apprehension; the two texts differ. Fascicle 53 states: apprehension has two kinds: 1. If consciousness relies on and grasps it, it is called having apprehension, meaning that what consciousness relies on shares common security and peril, which reveals the meaning of relying on, holding, and appropriating. The meaning of appropriating means taking it as an object. 2. Using this as a support, it can generate various feelings; this meaning reveals holding it so that it does not disintegrate and can generate sensory feelings. If based on the real truth, that which generates sensory feelings is solely the body faculty; because the other four faculties, form, odor, taste, and tangibility are not separated from the body faculty and aggregate in the same place, they are also called sensory feelings, though in entity they are truly not. The Sarvāstivādins and others also interpret it in this way. The Abhidharma-samuccaya relies solely on actual manifestations. This meaning is the meaning of generating sensory feelings, without discussing sound; the entity of sound is empty and loose, and cannot be grasped to generate sensory feelings, so it is omitted and not mentioned. Therefore, among the non-Buddhists it is said to be unimpeded. Fascicle 56 relies solely on actual manifestations; sound generated from the non-separated primary elements, which are in the same place and not separated and do not arise distinct from the primary atoms, is moreover intimately experienced; hence it extends to the ten realms and bases, without mentioning seeds. Fascicle 51 and this treatise and so forth generally rely on both meanings of apprehension, of actual manifestations and seeds, extending to the seeds and actual manifestations of the ten realms; though the wording differs, the intended meaning is the same.