瑜伽論記 4.398

4.398

解云：如摩訶俱稀羅經作如是說當觸故，此三師各釋不同。初師說者，謂我我所執掉舉名動，空無我行能對治行故，能破動故名為不動，不動相應觸名不動觸，貪心執境攝為己有，有所執故名所有，無願三摩地能斷所有名無所有，餘如前說，生死十相，涅槃中無為無相，無相即定，緣無相故為無相，餘如前說。此是是三觸體性，無心時無此等觸，出時忽遇名門中行，忽偶壁等，是謂三觸之義。

The commentary explains: As the Mahākoṣṭhila-sūtra states like this, 'one will touch [them]'; therefore, these three masters explain it differently. The explanation of the first master: grasping at 'I' and 'mine' and restlessness are called 'movement'; the practice of emptiness and non-self can counteract this practice, and because it can break movement, it is called 'immovable'; contact conjoined with the immovable is called 'immovable contact'. A greedy mind grasps objects and takes them as its own; because there is something grasped, it is called 'possession' (somethingness); wishless samādhi can sever possession, so it is called 'nothingness'; the rest is as explained before. The ten signs of saṃsāra are absent in nirvāṇa, which is unconditioned; 'signless' is precisely concentration; because it takes the signless as object, it is 'signless'; the rest is as explained before. This is the intrinsic nature of these three contacts. In the mindless state, there are no such contacts; when emerging, suddenly encountering [them] is like walking through a doorway and suddenly meeting a wall, etc. Such is the meaning of the three contacts.