俱舍論記 10.104

10.104

「若爾何故至離於受等」者，毘婆沙師引經為難，證俱時起經言受等異體相雜定不相離。故無有識離於受等，證成受等是大地法，既識起時必有受等，即亦顯受與觸俱生，以識起時三和合故必生於觸。設經部宗說觸是假，亦定應許受等俱起，識即觸故。故《正理》云「執觸是假宗，亦應許受等與觸俱起，由此經說識雜受等故、識是觸分故。

Regarding "If so, why … apart from feeling and the like": the master of the Vibhāṣā cites a sūtra as an objection, proving simultaneous arising. The sūtra says that distinct entities like feeling and so forth are blended and definitely inseparable. Hence there is no consciousness apart from feeling and the like, proving that feeling and the like are universal mental factors. Since when consciousness arises there must be feeling and the like, this also demonstrates that feeling arises together with contact, because when consciousness arises, the combination of the three must produce contact. Even if the Sautrāntika school says that contact is nominal, it must certainly also admit that feeling and the like arise together [with it], because consciousness is itself contact. Therefore the Nyāyānusāra says: 'The school that holds contact to be nominal must also admit that feeling and the like arise together with contact, because this sūtra says that consciousness is blended with feeling and the like, and because consciousness is a constituent of contact.'