成唯識論演祕 3.209

3.209

此執受義通大小乘，於中巨細非無差異，《對法》第五唯約生受，《伽》五十三通據依持生受而說。故《對法》云：「謂受生所依色故，是執受義。若依此色受得生故，是名執受。」《瑜伽論》云：「若識依執名執受色，此復云何？謂識所託，安危事同，和合生長。又此為依，能生諸受。與此相違，非執受色。」初狹後寬，二論別也。現種根、境，具如疏會。若依小乘，《俱舍》第二，現在五根、扶根四塵名有執受，餘非執受。執受義者，即彼論云：心、心所法共所執受，攝為依處，名有執受；損益展轉，更相隨故。即諸世間說有覺觸，眾緣所觸，覺樂等故。此同《瑜伽》有二義也。根、境等九，復如《對法》。

This meaning of "appropriated" applies to both the Mahāyāna and the Hīnayāna, though within them, broad and narrow interpretations are not without differences. Fascicle 5 of the Abhidharmasamuccaya-bhāṣya explains it solely in terms of producing sensation, whereas Fascicle 53 of the Yogācārabhūmi explains it broadly in terms of both supporting-and-sustaining and producing sensation. Thus the Abhidharmasamuccaya-bhāṣya states: "It refers to the form upon which sensation arises; this is the meaning of appropriated. If sensation can arise depending on this form, it is called appropriated." The Yogācārabhūmi states: "If consciousness depends on and grasps it, it is called appropriated form. What is this again? It means that which consciousness relies upon, sharing common security and danger, and which grows together with it. Furthermore, serving as its support, it is able to produce sensations. Contrary to this, it is not appropriated form." The first is narrow and the second is broad; this is the difference between the two treatises. The actual and seed forms and spheres are reconciled fully as in the Commentary. If one relies on the Hīnayāna, Fascicle 2 of the Abhidharmakośa states that the present five faculties and the four dusts supporting the faculties are called "having appropriation"; the rest are non-appropriated. As for the meaning of appropriated, that treatise states: Mind and mental factors together appropriate them and take them as their basis, hence they are called "having appropriation"; for injury and benefit reciprocally follow one another. This is what worldly people describe as having sensible contact: when contacted by various conditions, they perceive pleasure and so forth. This agrees with the two meanings in the Yogācārabhūmi. The nine items of faculties, spheres, and so forth are again as in the Abhidharmasamuccaya-bhāṣya.