俱舍論頌疏論本 10.35

10.35

五屬身餘心者，六中前五為身受，依色根故。色根名身，聚集義也，受依身起名為身受，身之受故，是依主釋也。意觸所生受說名心受，但依心故，名為心受，心之受故，亦依主釋。此上二受俱從所依為名，思之可解。薩婆多宗，受之與觸俱時而起，觸生於受，同時因果。若經部宗，觸既為因能生於受，故觸與受必不同時，彼宗不許同時因果。論有相破，煩而不敘。

Regarding "five belong to the body, the rest to the mind": among the six, the first five are bodily feelings, because they rely on the physical sense faculties. A physical sense faculty is called "body" in the sense of an aggregation; feelings arising in reliance on the body are called bodily feelings—feeling of the body, which is a tatpuruṣa compound. The feeling produced by mental contact is called mental feeling; relying solely on the mind, it is called mental feeling—feeling of the mind, which is also a tatpuruṣa compound. Both of these above two feelings take their names from their basis; this is easily understood upon reflection. According to the Sarvāstivāda school, feeling and contact arise simultaneously; contact produces feeling as simultaneous cause and effect. According to the Sautrāntika school, since contact is the cause able to produce feeling, contact and feeling must not be simultaneous, as their school does not accept simultaneous cause and effect. The treatise refutes each other on this, but it is too tedious to recount.