瑜伽論記 16.330

16.330

備云：準隨轉理，既取觸為觸貪，當知并取六識為識食體，依真實理門，六識名觸食，可引攝論。基云：觸取六識為體，此俱觸能攝受喜樂二受全及捨一分。攝益者，滋長義，憂苦違損非攝益，捨通善惡果。今取善果捨故，故言一分。或捨通欣慼未，今取喜樂未生者，故言一分。有云由此故知取觸數為觸食體，此不成解，違對法故。又此隨順理門，攝論云：觸食屬六識。今準唯識論，義同景師。

Bei says: based on provisional conformity, since contact is taken as contact-craving, one should know that it also takes the six consciousnesses as the essence of consciousness nutriment; according to the gate of ultimate truth, the six consciousnesses are called contact nutriment, which can be cited from the Mahāyānasaṃgraha. Ji says: contact takes the six consciousnesses as its essence; the contact concurrent with these can embrace all of the two feelings of joy and pleasure, and a portion of equanimity. 'Sustaining and benefiting' means nourishing and growing; distress and suffering are conflicting and damaging, not sustaining and benefiting; equanimity applies to both wholesome and unwholesome maturation. Here, equanimity that is a wholesome maturation is taken, hence it says 'a portion'. Alternatively, equanimity applies to states where joy or grief have not yet arisen, and here those where joy and pleasure have not yet arisen are taken, hence it says 'a portion'. Some say: from this it should be known that the mental factor of contact is taken as the essence of contact nutriment; this is an invalid explanation, as it contradicts the Abhidharma. Furthermore, this is according to the pedagogical approach of provisional conformity; the Mahāyānasaṃgraha says: 'contact nutriment belongs to the six consciousnesses.' Now, based on the Triṃśikā, the meaning agrees with Master Jing.