瑜伽論記 14.246

14.246

景云：二十種觸並於四大分位假立。基云：此中解觸有十九種，如對法有二十二種，無急緩劣三，何以無者，略也。不立生為觸所以，如四相中病老是一，今此何故分二耶？今此非四相，不例也。其死觸者，從果為名，即身上有末摩死，近之時令身即死，此觸從果為名，老觸亦然，此觸能生老等，名老觸。如六位，復開為八等者，謂初二淨不淨為二，堅不堅為二，故八也。

Jing says: The twenty kinds of tangible objects are all nominally established upon the states of the four great elements. Ji says: Here tangible objects are explained as nineteen kinds; as in the Abhidharma[samuccaya] there are twenty-two kinds, lacking urgency, slackness, and inferiority, three kinds. Why are they lacking? It is an abbreviation. As for the reason why birth is not established as a tangible object: just as among the four characteristics, illness and aging are considered one, why are they divided into two here? Here they are not the four characteristics, so it is not an analogy. As for the tangible object of death, it is named from its result: that is, on the body there are marman points, which, when approached, cause the body to die immediately; this tangible object is named from its result. The tangible object of aging is also like this: this tangible object can produce aging and the like, so it is called the tangible object of aging. When it says, 'Like the six states, further opened into eight, etc.', it means the first two, pure and impure, make two; hard and unhard make two; thus there are eight.