成唯識論述記 3.359

3.359

述曰：即由二義，觸名三和。一、依彼生。「彼」即根等，是觸之因。依三和故，亦名「三和」，故聖教言「三和生觸」，《對法》亦云：依三和合。二、令彼合。「彼」亦根等，即觸之果，謂觸能令根等三法合，為依、取、所生了別。此三和合由觸故然，故說觸能和合三法。由此二義，觸名三和，非一觸體可名三故。從觸之因及所和果，說觸為彼三和合也。問：境在未來，根住過去，識居現在，觸如何和？答：令相隨順為依、為取、為二所生，即名三和。豈是合三令住一處，方名三和；或依增上根說三和，非等無間觸名三和，於理無失。根、境、識三常現在世，無一根境住於他世，去、來二世非實有故。問：境在未來，觸在現在，如何說觸是彼果耶？答：誰言所生即是彼果，未來諸法為現取時，但能為境順生心等，故現識、觸名境所生，非要所生即是彼果。又彼境界體唯現在，似於去、來，觸雖所生，亦名為果。上來解總觸謂三和，自下釋前分別變異。

The Commentary states: Due to two meanings, contact is called the 'harmony of the three'. First, it arises depending on them: 'them' refers to the faculties, etc., which are the causes of contact. Because it depends on the harmony of the three, it is also called 'the harmony of the three'; thus the sacred teachings say, 'The harmony of the three gives rise to contact,' and the Abhidharma-samuccaya-bhāṣya also states: 'It depends on the harmony of the three.' Second, it brings them together: 'them' also refers to the faculties, etc., which are the results of contact; that is, contact can cause the three phenomena—the faculties, etc.—to unite, becoming the basis, the grasped, and the discerning consciousness produced by both. That these three unite in harmony is due to contact, hence it is said that contact is able to harmonize the three phenomena. Due to these two meanings, contact is called the harmony of the three, not because the single substance of contact itself could be called 'three'. From the causes of contact and the harmonized results, contact is said to be that harmony of the three. Question: If the object is in the future, the faculty resides in the past, and consciousness abides in the present, how does contact harmonize them? Answer: Causing them to conform to one another to be the basis, the grasped, and that which is produced by both, is precisely called the harmony of the three. How could it be that only bringing the three together to abide in one place is called the harmony of the three? Or, the harmony of the three is spoken of in reliance on the predominant faculty, not that an immediately contiguous contact is called the harmony of the three; thus there is no logical error. The three—faculty, object, and consciousness—are always in the present period; not a single faculty or object abides in another time period, because the two periods of past and future are not substantially existent. Question: If the object is in the future and contact is in the present, how can it be said that contact is its result? Answer: Who says that what is produced must be its result? When future phenomena are grasped by the present, they can merely serve as objects that conform to and generate the mind, etc.; therefore present consciousness and contact are called 'produced by the object', not requiring that what is produced is strictly its result. Furthermore, the substance of that object is exclusively present, merely resembling the past and future; though contact is produced, it is also called a result. The above generally explains that contact is the harmony of the three; from here down explains the preceding 'discriminating modification'.