成唯識論述記 4.297

4.297

述曰：第三明身受。若在定中或不在定；若有漏、無漏定皆此攝盡。《瑜伽》等文有如理思、不如理思，彼或不思惟，或復推尋，即是此中有別思慮、無別思慮。謂在定、散皆有身受，有別思慮、無別思慮。別思慮者，意識別緣一深妙理或別事等時。無思慮者，或無心時等。在此有別思慮、無別思慮時，理有眾多身受生起，在定等中有身受起。然無五識或別緣等，故在定等中意身等識不覺，唯第八識領受此境。此等位中損益身故，故名身受，或從果為名，後時損益身故。

The Commentary states: The third [section] clarifies bodily feeling. Whether one is in absorption or not in absorption, whether in worldly (sāsrava) or unworldly (anāsrava) absorption, all are completely subsumed under this. Passages in the Yogācārabhūmi and elsewhere speak of 'proper reflection' (yoniśo-manasikāra) and 'improper reflection' (ayoniso-manasikāra), or of not reflecting, or of investigating; these correspond here to 'having distinct deliberation' and 'having no distinct deliberation'. That is to say, both in absorption and in distraction there are bodily feelings, whether with distinct deliberation or without distinct deliberation. 'With distinct deliberation' means when the mental consciousness is distinctly focusing on a profound principle or a distinct matter, etc. 'Without deliberation' refers to mindless states, etc. In these states of having distinct deliberation or having no distinct deliberation, it is logical that numerous bodily feelings arise; in absorption and so forth bodily feelings arise. However, because the five consciousnesses are absent or [the mind is] distinctly focusing elsewhere, the mental consciousness, bodily consciousness, and so forth are not aware [of them] during absorption, etc.; only the eighth consciousness experiences this object. Because in these states there is harm or benefit to the body, it is called 'bodily feeling'; or it is named from its fruit, because it subsequently harms or benefits the body.