成唯識論掌中樞要 2.114

2.114

三受分二，謂身及心。論文但以別唯釋之。「依五根受隨根各別，何因總以身受為名？」答：「由此五根體皆色故。」「若爾，眼等應並名身。」答：「自體生識，相狀異故。」「若由相異，不並名『身』，隨別受生，應非身受。」答：「由眼等四不離於身，皆從所依，總名『身受』，意根亦爾。」「若不離身，並應名『身』，不名『心受』。」答：「二界眼等並不離身，無色意根離色而轉，如何建立身受非心。體、相既殊，故分二種。」

The three feelings are divided into two: namely, bodily and mental. The treatise text explains it merely through a distinct, exclusive [sense]. [Question:] "Since feelings based on the five faculties differ according to each faculty, why are they collectively designated as 'bodily feeling'?" Answer: "Because the substance of these five faculties is entirely material." [Question:] "If so, the eye and others should all likewise be named 'body'." Answer: "Because their own substances generate consciousness and their marks are distinct." [Question:] "If, due to difference in marks, they are not all named 'body', then since feelings arise distinct [from each other], they should not be bodily feeling." Answer: "Because the four beginning with the eye are not separate from the body, they are all collectively named 'bodily feeling' from their support; the manas-faculty is also like this." [Question:] "If they are not separate from the body, they should all be named 'body', and not named 'mental feeling'." Answer: "The eye and others in the two realms are not separate from the body; the manas-faculty in the formless realm operates separated from form; how could one establish bodily feeling as non-mental? Since substance and marks are distinct, two kinds are therefore distinguished."