瑜伽師地論略纂 14.19

14.19

論解觸中有十九種，如《對法》有二十二種，無緩、急、劣三觸。何以無者？略也。又此中觸等別勘講之，如《對法抄》不立生為觸所以。又如四相中，病老是一合，此何故分二耶？今即此非四相，不例五生也。此應六不斷等，與《對法》文別勘講之。其死觸者，從果為名，即身上有末摩死穴近時，令身即死。此觸從果為名。老觸亦然，此觸能生老等，名老觸。如〈本地分〉。

The treatise explains that there are nineteen kinds of tangibles; like the Abhidharmasamuccaya, which has twenty-two kinds, lacking the three tangibles of slackness, urgency, and inferiority. Why are they absent? It is an abbreviation. Moreover, tangibles, etc., are here to be separately investigated and discussed, like the reason in the Abhidharmasamuccaya Commentary for not positing birth as a tangible. Furthermore, as among the four characteristics, sickness and old age are a single combination, why are they divided into two here? Now, these are not the four characteristics and do not follow the analogy of the five births. This should be investigated and discussed together with the six uninterrupted ones, etc., against the text of the Abhidharmasamuccaya. As for "death-tangible," it is named from its fruit: when the marman death-spots on the body are approached, they cause the body to die immediately; this tangible is named from its fruit. Old-age tangible is likewise: this tangible can generate old age, etc., and is called old-age tangible, as in the Maulī Bhūmi.