成唯識論演祕 3.861

3.861

此身受者，即定等中，是第八識所緣觸境，是後身識所取本質，如疏所明。復有說云：入定等位有五識身，身受生起，證有第八。謂以第八變本質觸，身識依彼起影像觸。若無本質，影像亦無。云何在定，將有身識？明受彼境，勞適事成？有義：斷云：疏釋為正。令身勞損非影像故，餘時亦有影像相，故於一切位應皆可說。

This 'bodily sensation' is, in meditative absorption and the like, the object of tangible sensation cognised by the eighth consciousness, which serves as the fundamental entity (mūla-dharmin) grasped by the subsequent body-consciousness, as clarified in the Commentary. Another says: In the states of entering meditative absorption and the like, the five bodily consciousnesses and bodily sensations arise, proving the existence of the eighth [consciousness]. That is, because the eighth consciousness transforms into the fundamental tangible sensation, the body-consciousness arises based on it as an image-tangible. If there were no fundamental entity, there would also be no image. How could one be in meditative absorption while about to have body-consciousness? It clearly experiences that object, and the effect of fatigue or comfort is accomplished. One opinion judges: The Commentary's explanation is correct. It is not the image that causes the body to become fatigued or damaged, and because image-aspects exist at other times as well, this should be applicable in all states.