瑜伽論記 23.248

23.248

第五解觸遍，景師云：謂有一沙門，越勝現量世間，愚夫尚不迷惑；況諸智者，如彼五識現明五塵，愚夫尚行況諸有智，然諸外道虛妄推度，或依前際起四邪論，或依現法立四邪論，此開二門。下依二門次第解釋，大意明諸外道不了諸苦樂，從觸所生而妄計度自他作等。今明正義三和合觸方生受，故云此中唯有諸根境識合生苦樂可得等。有釋：此文勝現量境，證知非宿作，世愚夫尚不迷惑，然彼沙門等違越現量，立宿作等，故云越勝現量。

The fifth [section] explains the pervasiveness of contact. Master Jing says: Suppose there is a śramaṇa who contravenes superior direct perception, [which even] ordinary worldly fools are not confused about, let alone the wise—just as those five consciousnesses directly and clearly [perceive] the five sense-objects, which even fools engage in, let alone the wise. Yet the non-Buddhists falsely speculate, either relying on the past to establish four wrong doctrines, or relying on the present life to establish four wrong doctrines. This opens two approaches. Below, it explains them in sequence according to the two approaches, the general point being to clarify that non-Buddhists fail to understand that all sufferings and pleasures are produced from contact, and falsely calculate that they are created by oneself, created by another, and so forth. Now, clarifying the correct doctrine: only when the triad unites in contact is feeling produced; hence it says that herein there are only the sense-bases, objects, and consciousnesses uniting to produce suffering and pleasure to be found, and so forth. There is an explanation: This text [refers to] the realm of superior direct perception, proving that [it is] not created by past deeds; ordinary worldly fools are not even confused by this, yet those śramaṇas and others contravene direct perception to establish that [it is] created by past deeds, and so forth; hence it says 'contravening superior direct perception'.