成唯識論掌中樞要 1.191

1.191

〈六十六〉說：五相名執受，初三：一、唯色，名有執受。此遮心、心所等，非執受故。二、於色中所有肉根，根所依屬，說名執受。此遮外不屬根色，非執受故。三、心、心所任持不捨，說名執受。當知此遮過、未及現在，世依屬根，髮、爪等，及遮死後所有內身。非執受故。執受有三義：一、生覺受義。即《對法》文；二、能生覺聚類，即〈五十六〉文是；三、親領為境，安危同義。即此文及〈五十一〉等文是。

Fascicle 66 [of the Yogācārabhūmi] states that five marks are called "appropriation" (upātta). The first three are: First, only form (rūpa) is called possessing appropriation. This excludes mind (citta), mental factors (caitasika), and so forth, because they are not appropriated. Second, among forms, any physical sense faculty and whatever depends upon the sense faculties are called appropriated. This excludes external form that does not pertain to the faculties, because it is not appropriated. Third, that which is sustained and not relinquished by mind and mental factors is called appropriated. One should know that this excludes past, future, and present forms dependent on the faculties such as hair, nails, and so forth, as well as all inner bodily parts after death, because they are not appropriated. "Appropriation" has three meanings: First, the meaning of producing sensation (vedanā), which is the text of the Abhidharma; second, the category capable of giving rise to sensation, which is the text of Fascicle 56; third, directly grasping as an objective sphere, sharing safety and danger, which is this text and the text of Fascicle 51 and so on.