成唯識論述記 4.299

4.299

述曰：若在定等無身受者，不應出定等後時，身有順故怡適，或復違境勞損，如坐禪師在定之中心別緣故，縱有勞損、怡適未知，後出定已方有損益、或適、或勞。由前定等中有損益境第八識取故，後時得有勞損於身等，舉後果位顯因定有。言身受者，身所受故，非謂受數，此即是境。

The Commentary states: If there were no bodily feelings in absorption and so forth, it would not be the case that after emerging from absorption, etc., the body is refreshed and comfortable due to favorable conditions, or weary and impaired due to adverse objects. Just as when a meditation master is in absorption, because his mind is distinctly focused elsewhere, even if there is weariness or refreshment he does not know it; only after emerging from absorption does harm or benefit, comfort or weariness, appear. Because in the preceding absorption, etc., the eighth consciousness apprehended the harming or benefiting object, weariness and impairment, etc., can subsequently occur in the body; the subsequent state of the fruit is adduced to demonstrate that the cause definitely existed in absorption. The term 'bodily feeling' (kāya-vedanā) means what is experienced by the body, not referring to the mental factor of feeling (vedanā-caitasika); this refers to the object itself.