俱舍論記 15.135

15.135

「非此諸業至此中名受」者，非此諸三受業唯感受果，應知亦感彼受資糧。除受，餘四蘊資助受，故名受資糧。受及資糧，此中總名為受。唯言受者，從強說故、相從說故、受資糧故。又《正》理四十云「此業非唯感受異熟，如何總得順受業名？諸業為因所感異熟，皆似於受，得受名數。所以者何？彼皆如受，為身益、損及平等故。如水、火等，於樹枝等為益、為損、為等義成。

Regarding 'It is not that these various karmas ... to ... is here called feeling': it is not that these various karmas of the three feelings only bring about the fruit of feeling; it should be known that they also bring about the requisites (saṃbhāra) of that feeling. Excluding feeling, the remaining four skandhas support and nourish feeling, and thus are called the requisites of feeling. Feeling and its requisites are here collectively called feeling. It is spoken of merely as feeling because it is spoken of from the prominent aspect, spoken of from association, and because they are requisites of feeling. Furthermore, the Nyāyānusāra, fascicle 40, states: 'This karma does not only bring about the vipāka of feeling; why is it collectively given the name of karma leading to feeling? The various vipākas brought about with karmas as their causes all resemble feeling, and receive the designation of feeling. Why is that? Because they are all like feeling in benefiting, harming, or being neutral toward the body. Just as water, fire, and so forth accomplish the meaning of benefiting, harming, or being neutral toward tree branches and the like.'