大般涅槃經義記 10.114

10.114

第二段中，「何因能增，觸因緣也」，徵前起後。下廣辨之，先舉三觸，次列其名。觸是心數，生一切法，今隨所生開分為三。如《雜心》中宣說五種：增語及有對、明、無明、處中是其五也。增語有對約識分別，意識相應能發語言，名增語觸。五識相應觸對現境，名有對觸。後三約法，能生聖道名為明觸，生煩惱者名無明觸，餘名處中，亦名非明非無明觸。今彰後三，略無前二。下辨其相，「明即八正，餘增身心及三種受」。「是故我」下，隨過斷除。

In the second section, "By what cause can they increase? It is due to contact as condition" investigates the preceding and introduces what follows. Below, it distinguishes this in detail: first it presents the three contacts, next it lists their names. Contact is a mental factor (caitta) that gives rise to all dharmas; here, in accordance with what is generated, it is differentiated into three. Just as taught in the *Saṃyuktābhidharma-hṛdaya*, there are five kinds: designate contact, contact with resistance, clear contact, unclear contact, and intermediate contact are the five. Designate contact and contact with resistance are distinguished in terms of consciousness: that which is associated with mental consciousness and capable of producing speech is called designate contact; that which is associated with the five sense-consciousnesses and impinges upon present sense-objects is called contact with resistance. The latter three are distinguished in terms of dharmas: that which can generate the noble path is called clear contact; that which generates afflictions is called unclear contact; the remaining is called intermediate, also called neither-clear-nor-unclear contact. Here, the latter three are revealed, omitting the former two. Below, it distinguishes their marks: "The clear is the eightfold noble path; the others increase body and mind and the three kinds of feeling." "For this reason, I..." and so forth explains eliminating them in accordance with their faults.