瑜伽論記 13.424

13.424

下明差別，或有領受和合，謂六處緣觸者，謂六處與觸為緣，觸觸對前境，亦名領受名領受和合，或色等緣，或以色等六境與觸為緣。或作意等緣者，由作意等作緣生觸。或觸緣受者，次明彼觸緣及受，作緣生受，總名領受和合。領受和合謂六處緣者，觸是受緣亦名領受，今明六處是觸緣故，即就六處假立領受之和合義，餘者例知，或有清淨和合謂十二種無難集會者，對法第十五引十二暇經辨引發相，先立二句：一、自圓滿；二、他圓滿。此各二有五句，總別合數名為十二。

Below, the distinctions are explained. Regarding "or there is conjunction of experiencing, namely the six bases as condition for contact": it means that the six bases serve as conditions for contact; contact impinges upon the prior sensory object, and is also called experiencing, which is termed 'conjunction of experiencing'. Or [there is] 'form and so forth as condition': that is, using the six objects such as form and so forth as conditions for contact. Or [there is] 'attention and so forth as condition': contact arises through attention and so forth acting as conditions. Or [there is] 'contact as condition for feeling': next it explains that that contact serves as a condition for feeling, acting as a condition to generate feeling; together these are termed 'conjunction of experiencing'. As for 'conjunction of experiencing means the six bases as condition': contact is a condition for feeling and is also termed 'experiencing'; here, because it explains that the six bases are conditions for contact, the meaning of 'conjunction of experiencing' is provisionally posited with respect to the six bases. The rest should be understood accordingly. Regarding 'or there is pure conjunction, namely the assembly of the twelve kinds of freedom from misfortune': the fifteenth fascicle of the Abhidharma[-samuccaya] cites the Twelve Leisures Sūtra to distinguish the characteristics of inducement, first establishing two clauses: first, self-perfection; second, perfection through others. Each of these two has five clauses; combining the general and the specific, they are numbered as twelve.