俱舍論疏 4.43

4.43

論「此中受謂至有差別故」，准釋受蘊。言領隨觸，及於此中正理不破，故知此言即謂領順苦、樂等觸，非謂領順苦、樂等境。有人定為領納前境，非決定也。故《正理》云「於所依身能益、能損、或俱相違，領愛、非愛、俱相違觸，說名為受。」准此論文，領同時觸。

On the Śāstra's statement, "Here, sensation means... because of their distinction": this is interpreted in accordance with the aggregate of sensation. Speaking of experiencing subsequent to contact, and because the Nyāyānusāra does not refute this here, we know that this statement refers to experiencing contact that conforms to pain, pleasure, and so forth, not to experiencing sensory objects that conform to pain, pleasure, and so forth. Some insist that it is experiencing the preceding object, which is not definitive. Thus the Nyāyānusāra says: "That which benefits, harms, or is contrary to both with respect to the body of support, experiencing pleasant, unpleasant, and neutral contact, is called sensation." In accordance with this text, it experiences simultaneous contact.