瑜伽師地論略纂 15.88

15.88

論云「觸能攝受者，若喜若樂，若捨一分」者，今解：觸取六識為體，此俱觸能攝受喜、樂二受全及捨一分受。　「攝益」者，滋長義。憂、苦違損，非攝益。捨通善惡果，今取善果捨，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。意思希望喜根者，攝益善識者，此意俱受亦通喜、樂、捨三受，然以喜相麁，所以偏說。或唯舉欲界多分語。然上界亦通有樂故，捨下雖有，少而不論。此言為欲與三受俱觸食、思食名攝益，不欲取受、觸二心所，由前二種攝益第八故。觸數緣現在，識意思緣未來故，識後明利長養；識後明利長養故，名識食。亦通取六識中長養者為論。由段食等初三食資持識故，令意根轉明盛生益。由二長養故，眠等非食。初長養謂能令別有長養根大增盛各別義；二、令無損長養。眠等有後無初，四食有初有後，故是食。　若爾，天眼豈非定所長養耶？述曰：雖從定所發起，正是定中觸、思食所生，令長養根大增長，定但令不損，不能為益也。

The treatise says: 'What contact can gather and support: either joy or pleasure, or a portion of equanimity.' Now it is explained: Contact takes the six consciousnesses as its essence; the contact associated with these can gather and support the two feelings of joy and pleasure in their entirety, and a portion of the feeling of equanimity. 'Gathering and benefiting' means nourishing and growing. Grief and suffering run contrary and cause harm, so they are not gathering and benefiting. Equanimity applies to both wholesome and unwholesome results; here, equanimity as a wholesome result is taken, which is why it says 'a portion'. Or, equanimity applies to when joy and grief have not yet [manifested]; here, taking the state where joy and pleasure have not yet arisen, it says 'a portion'. Some say: From this we know that the mental factor of contact is taken as the essence of contact-nutriment. This is not a valid explanation, because it contradicts the Abhidharma. Furthermore, this conforms to the rational framework. The Mahāyānasaṃgraha says: Contact-nutriment belongs to the six consciousnesses. Regarding mental intention desiring the faculty of joy and gathering and benefiting the wholesome consciousness: the feeling associated with this intention also extends across the three feelings of joy, pleasure, and equanimity; however, because the characteristic of joy is coarse, it is singled out in the explanation. Or, it is stated primarily in terms of the desire realm. However, the higher realms also have pleasure, and although equanimity exists below, being minor it is not discussed. This means that it is contact-nutriment and volition-nutriment associated with the three feelings that are called gathering and benefiting; it does not intend to take feeling and contact, the two mental factors, as doing so, because the former two nourish the eighth [consciousness]. The mental factor of contact takes the present as its object, while consciousness and mental volition take the future as their object; hence subsequent to consciousness there is lucid development and nourishment; because subsequent to consciousness there is lucid development and nourishment, it is called consciousness-nutriment. It also generally takes nourishment within the six consciousnesses as the topic of discussion. Because the initial three nutriments, such as edible food, support consciousness, they cause the mental faculty to become increasingly bright, flourishing, and generating benefit. By virtue of two kinds of nourishment, sleep and the like are not nutriments. The first nourishment means being able to cause distinct faculties and great elements to increase and flourish in their individual aspects; the second is non-harming nourishment. Sleep and the like possess the latter but lack the former, whereas the four nutriments possess both former and latter; thus they are nutriments. If so, is the divine eye not nourished by concentration? The commentary says: Although it is initiated from concentration, it is precisely produced by contact-nutriment and volition-nutriment within concentration, causing the nourished faculties and great elements to increase; concentration merely prevents damage and cannot provide benefit.