大般若波羅蜜多經般若理趣分述讚 2.47

2.47

讚曰：此中二句義，於心所中舉二為首，以有三位五位別故、根等生時近而勝故、能生心所觸等強故。觸謂觸對，即是觸數。令心心所同觸於境，名之為觸。觸由根境識三和生，能和三種，故諸經論名為三和。由根變異引觸起時，勝彼識境，故名眼觸乃至意觸。由觸分別領似三和生心所用，諸心所中故先說觸。受能同觸五三位別。近而相順，但說六觸為緣所生六種受數，不說一切。又此二法說為有支、說為異熟，故同蘊等。說其空寂所有句義，即是菩薩所有句義，不說自餘諸心所等。

Commentary: In these two phrasal meanings, among the mental factors two are singled out as primary, because they have distinctions of three states and five states, because when the sense faculties and so forth arise they are immediate and prominent, and because their ability to generate mental factors such as contact is powerful. Contact means contacting; it is the mental factor of contact. Causing the mind and mental factors to contact the objective sphere together is called contact. Contact arises from the coming together of the three—faculty, objective sphere, and consciousness—and can harmonize the three; thus various sūtras and treatises call it the coming together of the three. When the alteration of a faculty induces contact to arise, it is superior to that consciousness and objective sphere; hence it is called eye-contact, up to mind-contact. Because contact discriminates and experiences in a way that resembles the coming together of the three and produces the function of mental factors, contact is stated first among all mental factors. Feeling shares with contact the distinctions of five states and three states. Being immediate and concordant, only the six kinds of feeling produced with the six contacts as conditions are mentioned, not all of them. Furthermore, these two phenomena are described as factors of existence (bhava-aṅga) and as maturation (vipāka); hence they are like the aggregates and so forth. Stating the meaning of all phrases of their emptiness and quiescence is precisely the meaning of all phrases of a bodhisattva; it does not speak of the remaining mental factors and so forth.