受Feeling-tone
遍行五之第三。亦五蘊之一（受蘊），亦十二因緣之第七支。領納順違俱非境相為性，起愛為業。
漢zh · Xuanzang 譯
遍行五之第三。亦五蘊之一（受蘊），亦十二因緣之第七支。領納順違俱非境相為性，起愛為業。
經
[共傳] 《雜阿含經》卷十七（470 經，T2n0099），佛告比丘——二箭喻：
愚癡無聞凡夫身觸生諸受，增諸苦痛……為貪使所使。苦受觸故，則生瞋恚……為恚使所使。……多聞聖弟子身觸生苦受，大苦逼迫，乃至奪命，不起憂悲稱怨啼哭、號呼亂心……不苦不樂受癡使不使。
[大乘] 《解深密經》卷三·分別瑜伽品（玄奘譯，T16n0676，T16.0702c23-0703a09），慈氏菩薩問：
世尊！如世尊說：「於無餘依涅槃界中，一切諸受無餘永滅。」何等諸受於此永滅？
佛告慈氏菩薩曰：「善男子！以要言之，有二種受無餘永滅。何等為二？一者、所依麁重受；二者、彼果境界受。⋯⋯於無餘依涅槃界中般涅槃時，此亦永滅。是故說言於無餘依涅槃界中，一切諸受無餘永滅。」
論
《成唯識論》卷三：
受謂領納順、違、俱非境相為性。起愛為業，能起合、離、非二欲故。
按：三層引文呈受義之義理縱深——阿含 470 二箭喻立 sutta 層之修道辨識（凡夫於苦受加心受第二箭，聖弟子受身受而不隨）；解深密經將受置於涅槃論視角，分為「所依麁重受」（業熟之受）與「彼果境界受」（依用之受），於無餘依涅槃皆永滅——此分節即《集論》「受為業熟之所緣」之大乘擴展；唯識論則於心所層面定受為「領納⋯起愛」，將受架於十二因緣之中段。三層皆指同一現象：受為業熟之處、起愛之始、亦修行可斷之點——共傳為現象學定位（二箭），大乘為涅槃論定位（受之究竟滅），唯識論為心所（cetasika）機能之 causal 框架。
梵saṃskṛta
√vid（知、經驗）——「所經歷者」。印歐祖語 *weyd-「見、知」為 IE 內最豐之認知動詞根之一：梵文 vid / Veda / vidvāṃs；Latin videō「我見」（→ vīsiō, prōvideō, evidence, video, vision, prudence < prō-vidēns）；Greek idein「見」、oīda「我知」、eîdos「形相、理念」；Old English witan「知」 → 英 wit, 見證。「受」之梵文詞根本義即「所知者」——感受非次於認知層之反應，乃第一認知事件本身。譯為英文 feeling 易招 emotion 之聯想；vedanā 之詞源親屬實為 evidence，受為「所見證者」。
《阿毘達磨集論》（Abhidharma-samuccaya，Pradhan 校本，五蘊相分節）：
kiṃlakṣaṇā vedanā / anubhava-lakṣaṇā vedanā / nānāvidhānāṃ śubhāśubhānāṃ karmaṇāṃ phala-vipākaṃ pratyanubhavanti anenetyanubhavaḥ //
何為受之相？以經歷（anubhava）為相。由此（anena）能歷種種善不善業之異熟果（phala-vipāka），故名「經歷」。
按：受為心所表中極少數之雙層定義條目——《集論》於蘊位（skandha-層）定義之為 anubhava（經歷業熟）；《成唯識論》於心所位（心所（cetasika）層）定義之為領納（receiving* 順違俱非）。二定義非衝突，乃同一受象之兩問：於五蘊架構中，受何作？答曰歷業之熟（前向）；於心識剎那中，受何作？答曰領境而起愛（後向）。《集論》之 anubhava 即唯識論之領納；同一動作於不同分析層面之兩名。受位於業 → 受 → 愛之中介，前承業熟，後啟新業——「受是業力結帳之處，亦是新業生起之始」。*
巴pāḷi
遍心所（sabbacitta-sādhāraṇa cetasika），亦五蘊之一（vedanā-khandha）。十二因緣（paṭicca-samuppāda）第七支：phassa-paccayā vedanā（觸緣受）。
經
《相應部》 SN 36.6 Sallasutta（巴利聖典協會（PTS）: Sallatha Sutta；漢譯對應《雜阿含》 470 經，CSCD）——二箭喻之位置典範：
Assutavā, bhikkhave, puthujjano sukhampi vedanaṃ vedayati, dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati. Sutavā, bhikkhave, ariyasāvako sukhampi vedanaṃ vedayati, dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati.
比丘！未聞凡夫感樂受、苦受、不苦不樂受；多聞聖弟子亦感樂受、苦受、不苦不樂受。
Assutavā ... dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati uraṃ tāḷeti sammohaṃ āpajjati. So dve vedanā vedayati — kāyikañca cetasikañca.
凡夫被苦受所觸，憂慼悲泣捶胸迷亂，受兩種受——身受與心受。
Sutavā ca kho bhikkhave ariyasāvako ... ekaṃ vedanaṃ vedayati, kāyikaṃ na cetasikaṃ.
多聞聖弟子被苦受所觸，受一受——身受非心受。
同義強調亦見於《雜阿含》466（觸因受）、473（一切受皆苦）；三經並 SN 36.6 共構受之經層四重證攝。
論
《清淨道論》 XIV.125（行蘊·遍心所）以四相分析受：
| 四相 | Pāli | 義 |
|---|---|---|
| 相 lakkhaṇa | vedayita | 所經歷者 |
| 業 rasa | visaya-rasa-anubhavana | 領納境之味 |
| 現 paccupaṭṭhāna | cetasika-assāda | 心受境之味 |
| 足處 padaṭṭhāna | passaddhi / phassa | 輕安／觸 |
譬喻：受如國王食御廚所備之膳（rāja-bhojana-rasa）——觸與餘心所為御廚（備辦境），受獨為國王（享其味）。
按：Vism anubhavana（領納）正對應《集論》 anubhava（經歷）——南北傳於受之核心意象一致：「受 = 所經歷者／所品嚐者」。Vism 加「味」（rasa）譬，使受之現象的性格（嘗味）顯豁；《集論》「業熟之所緣」則顯其解脫論之位階（業力結帳處）。國王獨享御膳之喻，則辨受與其他心所之分工：他法備辦境，受獨享其受用。
漢綜述zh-synthesis
「受」之梵文 vedanā 源自 √vid（知、經歷），印歐祖語 *weyd-「見、知」——IE 認知動詞根之一（與 →#12 想 / →#18 慧 之 *ǵneh₃- 根並為 IE 內生成廣泛之認知根）：梵文 Veda（知識）、vidvāṃs（博學者）；拉丁 videō「我見」→ vīsiō, prōvideō, evidence, vision, prudence（< prō-vidēns「前見」）；希臘 idein（見）、oīda（我知）、eîdos（形相、理念）；古英 witan（知）→ 英 wit, witness。義理要點即藏於詞根本身：vedanā 之 IE 族親實為英文 evidence——「受」即「所見證者」。感受並非認知之後的情緒反應，而是第一認知事件本身，此佛教教義已編碼於 Sanskrit 詞根之中。
受（遍行五之第三）承觸（→#10），位於觸→受因緣鏈之第七支（sparśa-pratyayā vedanā）。《阿毘達磨集論》於蘊位定義受：「anubhava-lakṣaṇā vedanā」——「以經歷（anubhava）為相；由此能歷種種善不善業之異熟果（phala-vipāka），故名經歷。」此為蘊位之定義，答「受蘊何作？」——受歷業熟（前向）。《成唯識論》卷三於心所位定義受：「領納順、違、俱非境相為性，起愛為業，能起合、離、非二欲故。」答「受心所何作？」——領境起愛（後向）。兩定義乃同一受象之兩問：蘊位之 anubhava = 心所位之領納，同一動作於不同分析層面之兩名；受通 cetasika / 受蘊 / 12因緣第七支三位（cetasika ↔ 蘊雙位詳譯者按）。受居業熟與新愛之中介：前承業熟，後啟新業——「業力結帳之處，亦是新業生起之始」。
四源獨立收攝於同一意象——「受 = 所品嚐者 / 所經歷者」。Asg anubhava（梵文，經歷）；Vism XIV.125 visaya-rasa-anubhavana（Pāli，「領納境之味」）附國王食御廚所備之膳喻（觸與餘心所為御廚，受獨為國王享其味）；SN / 雜阿含之動詞形 vedayati；《成唯識論》「領納」——四源共持一意象，於 51 心所中為共傳穩定圖像之一例（四源同至、無遺失、無變形）。《相應部》SN 36.6《箭喻經》（漢譯《雜阿含》470）之二箭喻析受之凡聖分際：「凡夫被苦受所觸，受兩種受——身受與心受（第二箭）；多聞聖弟子被苦受所觸，受一受——身受非心受。」SN 22.79 更以動詞自定義：vedayatīti...tasmā vedanāti vuccati（「經歷故名受」）——與 Asg anubhava 字字相應。
受為修持之精確切入點——十二因緣中受（第七支）直接牽動愛（第八支）：每一剎那之觸事件後，受分判樂 / 苦 / 捨，若不如實觀察，樂受引貪合、苦受引瞋離、捨受引癡——第二箭隨之。修持之要：注意力安住於裸受本身，於受分判凝聚為愛之前——即二箭喻「聖弟子只中一箭」之實作。《解深密經》之涅槃論視角更立終點：無餘依涅槃中，所依麁重受（業熟之受）與彼果境界受（依用之受）兩種受皆永滅——受非僅剎那現象，其進展性消融標示解脫論之終點。
玄奘以「受」承 vedanā，「受」字漢文已含「領受」之動詞義，合 anubhava（經歷）之感。英譯 feeling 通行，然易令讀者聯想「情緒」而失 vedanā 之認知向度；feeling-tone 較中性，保有現象學感而無情緒偏倚；experience 最近 Asg anubhava 之義而偏廣。受（→#11）通 cetasika / 受蘊 / 12因緣第七支三位，三位共一受象（cetasika ↔ 蘊雙位詳譯者按）；受之詞源族親為 evidence，此點為英文讀者理解受之認知性格之入口。
受 ——領納順違俱非境相為性，起愛為業。
英綜述en-synthesis
Sanskrit vedanā derives from √vid ("to know, to experience"), reflecting PIE *weyd- "to see, to know" — among the most prolific Indo-European roots. Its kin: Sanskrit Veda (knowledge), vidvāṃs (wise); Latin videō "I see" → vīsiō, prōvideō, evidence, video, vision, prudence (< prō-vidēns); Greek idein (to see), oīda (I know), eîdos (form, idea); Old English witan (to know) → English wit, witness, twit. The doctrinal payoff is encoded in the lexeme itself: the very Sanskrit word for "feeling" is etymologically a knowledge-word. Vedanā is not what one reacts to prior to knowing, but what one knows in the first cognitive moment. To translate 受 as "feeling" risks the English reader hearing "emotion" and missing this — vedanā is "what is witnessed"; evidence is its etymological cousin. The Buddhist doctrine that felt-tone is itself a cognitive event, not a pre-cognitive reaction layered onto perception, is encoded in the Sanskrit lexeme directly.
Vedanā occupies an exceptional triple position in the Yogācāra schema: it is the third of the five universal mental factors (sarvatraga, 遍行五); it is one of the five aggregates (vedanā-skandha) in its own right; and it is the seventh link of dependent origination (phassa-paccayā vedanā / sparśa-pratyayā vedanā). Asaṅga's Abhidharma-samuccaya defines it at the skandha level: anubhava-lakṣaṇā vedanā — vedanā has the characteristic of experiencing, specifically of experiencing the vipāka (ripening) of past wholesome and unwholesome karma. The Cheng Weishi Lun defines it at the cetasika level: vedanā is the receiving (領納) of objects in their three modes — iṣṭa (favorable), aniṣṭa (adverse), madhya (neutral) — with its function being to give rise to craving (起愛 = taṇhā-utpādana). The two definitions are not in tension but at different analytical levels: Asaṅga answers "what does vedanā do at the five-aggregate level?" (it metabolizes karma); the Cheng Weishi Lun answers "what does it do at the moment-of-cognition level?" (it links contact to craving). Together they place vedanā at the central joint of the causal chain — where past karma fruits and where future craving ignites.
Across separate transmission lines, four distinct sources converge on a single image: vedanā as experiencing-as-flavor. Asaṅga (Sanskrit Yogācāra): anubhava (experiencing). Visuddhimagga XIV.125 (Pāli Theravāda): vedayita (the felt) and visaya-rasa-anubhavana (experiencing the object's flavor), with the simile of a king tasting the food the cook has prepared — contact and the other mental factors are the cook; vedanā alone is the king. The Saṃyutta Nikāya and parallel Saṃyukta Āgama (canonical sutta layer): vedayati (the cognate verb form). The Cheng Weishi Lun (Yogācāra Chinese): 領納 (receiving). Quadruple attestation across four source-streams — the strongest possible 共傳 grounding for a single doctrinal image. The Sallatha Sutta (SN 36.6 with parallel Saṃyukta Āgama 470) sharpens this with the two-arrows simile: bodily vedanā (kāyikā) is unavoidable — bodies feel — but mental vedanā (cetasikā), the proliferating reactivity of grief and complaint, is the second arrow that only the unlearned worldling takes. The ariya-sāvaka feels one arrow, not two.
Vedanā is doctrinally where craving begins. Each instant of contact gives rise to a felt-tone; each felt-tone, if untracked, immediately conditions either grasping (taṇhā toward the pleasant), aversion (toward the unpleasant), or dullness (toward the neutral). To rest attention at the bare felt-tone, before the second arrow flies, is to find the precise interruption-point at which dependent origination becomes practicable. The Saṃdhinirmocana-sūtra extends this practical claim into the soteriological frame: in nirvāṇa-without-residue (nirupadhiśeṣa-nirvāṇa), all vedanā cease completely — the vedanā of basic vipāka-ripening (所依麁重受) and the vedanā of object-realm engagement (彼果境界受), both. Vedanā is therefore not just a moment-by-moment phenomenon to be observed; it is the locus whose progressive extinguishment marks the soteriological terminus. The practice of resting at felt-tone before reactive taṇhā is the moment-by-moment training that, accumulated, brings the system of vedanā to its eventual cessation.
Feeling-tone — the experiencing of objects as favorable, adverse, or neither: this is its nature. To give rise to craving — to stir the wish to meet, to flee, or to ignore: this is its function.
譯translator's note
譯者按： 結構分析詳 S3-P08。受（vedanā，本條 #11）與想（saṃjñā，→#12）為 51 心所中唯二獨立成蘊之條目——其餘 49 心所皆收於行蘊（saṃskāra-skandha），唯受、想各立一蘊；五蘊架構於此二相鄰心所給予獨特之本體重量，示梵巴文獻於認知事件之兩極（領納 / 取像）作獨立之分位處理。