瑜伽論記 18.281

18.281

第四辨四句中，觸乃至識，隨應作四句者，或有是觸而非是食，謂順苦憂一分捨觸，或有是食而非是食而非是觸，一謂段思識三能長諸根大種者是，或有是觸而亦見食，謂觸攝益，喜樂二受及一分捨益根大等，或非是觸而亦非食，謂段思識三非食者是，或有是思而非食。謂緣過去及現未世不能攝益諸根大者，或是食非是思，謂餘三食，有是思亦是食。謂思與欲俱緣未來世益根大者，第四句者，謂餘三非食，或有識而非食，三所資識不能長大者，或食是而非識謂餘三食，第三句者，所資識能益根大者是，第四句者謂前三非食者是。

In the fourth part, discerning the four alternatives: for contact up to consciousness, one constructs the four alternatives accordingly. There is that which is contact but not food, namely contact conforming to pain, grief, and a portion of neutral feeling. There is that which is food but not contact, namely the three—material food, volition, and consciousness—that can nourish the faculties and great elements. There is that which is contact and also food, namely contact that appropriates and benefits, [producing] the two feelings of joy and pleasure and a portion of neutral feeling that benefits the faculties and elements. There is that which is neither contact nor food, namely the three—material food, volition, and consciousness—that are not food. There is that which is volition but not food, namely that which conditions the past, present, and future and cannot appropriate and benefit the faculties and elements. There is that which is food but not volition, namely the other three foods. There is that which is volition and also food, namely volition operating together with desire conditioning the future to benefit the faculties and elements. The fourth alternative is the other three that are not food. There is that which is consciousness but not food, namely consciousness sustained by the three that cannot nourish. There is that which is food but not consciousness, namely the other three foods. The third alternative is consciousness sustained [by the others] that can benefit the faculties and elements. The fourth alternative is the previous three that are not food.