成唯識論述記 3.357

3.357

述曰：次下別解有二，初廣前，故破他。正三和體謂根、境、識，體異名三，不相乖返，更相交涉，名為隨順。如識不生根、境或起，名為乖返；又如耳根、眼識、香境三法乖返，不名三和。若相順者，三必俱生，既不相違，故名隨順。根可為依，境可為取，識二所生，可依於根而取於境，如此交涉，名三和體。下解於觸，由二義故，亦名三和。

The Commentary states: Next, the specific explanation has two parts: first, elaborating the preceding [statement], and thus refuting other [views]. The real substance of the harmony of the three refers to faculty, object, and consciousness. Their substances are different, hence called 'three'; not being in opposition, they interact with one another, which is called 'conforming' (anukūla). For example, if consciousness does not arise while faculty and object happen to occur, this is called being in opposition; again, for instance, the ear faculty, eye consciousness, and an olfactory object are three phenomena in opposition, not called the harmony of the three. If they conform to each other, the three must arise together; since they are not in opposition, it is called conforming. The faculty can serve as the basis, the object can serve as what is grasped, and consciousness, produced by both, can depend on the faculty to grasp the object; such mutual engagement is called the substance of the harmony of the three. Below, in explaining contact, because of two meanings it is also called the 'harmony of the three'.