成唯識論述記 8.532

8.532

述曰：十三、三受俱門，依當起位，十支與樂受、捨受俱，除受支及老死支。受不與受相應，是自體故，此約一識，若依多識，得俱起故，此中所辨相應名俱，非謂世並名為俱，故受不與受俱也。及除老死，老死位中，多分無樂及客捨故，非謂第八主捨亦無。十二支中十一支苦受俱，如前加老死，但除於受，非自體俱，如前理說。老死多起憂悲等苦，故《大論》第十但云：樂、捨除二與餘俱行，若苦受及所除中一，此中別解，其憂、喜受同苦、樂說，此生支位寬故，有樂、捨。

The Commentary states: Thirteenth is the section on conjunction with the three sensations. In terms of their actual arising, ten links are conjoined with pleasure and equanimity, excluding the link of sensation and the link of aging and death. Sensation is not conjoined with sensation, as it is its own substance. This is based on a single consciousness; if based on multiple consciousnesses, they can arise together. What is distinguished here is 'association', which is called 'conjoined'; it does not mean coexisting in the same time, so sensation is not conjoined with sensation. Aging and death are also excluded, because in the state of aging and death, there is generally no pleasure or adventitious equanimity; it does not mean that the primary equanimity of the eighth [consciousness] is also absent. Among the twelve links, eleven links are conjoined with painful sensation: adding aging and death as above, but excluding sensation, since it is not conjoined with its own substance, as reasoned above. In aging and death, there is mostly the arising of sorrow, lamentation, and other sufferings; hence, fascicle 10 of the Great Treatise merely says: Pleasure and equanimity operate with the others, excluding two; while painful sensation and one among those excluded... Here it is analyzed separately. Sensations of grief and joy are treated like suffering and pleasure. Because the scope of this link of birth is broad, it has pleasure and equanimity.