[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830) › 4.445 # 成唯識論述記 4.445 成唯識論述記 4.445 - **Language:** Classical Chinese ### [4.445](https://indike.org/pramana/in.bauddha.taisho.1830.4.445) 述曰：此觸食體皆通八觸，雖體通與諸識相應，屬六識者，食義偏勝。勝義如何？所觸之境相麁顯故，別能攝受喜、樂受故；能生順益身之捨故，是偏勝義。七、八俱觸，境微細故；全不能生喜、樂受故；雖生捨受，但不為損而非益故。由此義顯觸生苦、憂，非順益捨，有非食體，不資養故。有人因見世親《攝論》第三卷，云：觸食屬六識，便云觸食體即六識。此義不然，六十六卷、〈攝事分〉中、今此論中亦說觸數為觸食體，世親但言此屬六識？此中會取屬六之觸，非取彼識，此文為定。問：喜、樂、捨受既能資益，何故非食？答：得根本境本資益者，唯觸數故。 > The Commentary states: The substance of this nutriment of contact pervades the contact of all eight \[consciousnesses\]; although its substance is associated in common with all consciousnesses, that belonging to the six consciousnesses has a predominantly superior sense of nutriment. What is the meaning of superior? Because the object-field contacted is coarse and conspicuous, and can distinctively take in feelings of joy and pleasure, and can generate equanimity that harmoniously benefits the body, this is the meaning of being predominantly superior. As for the contact concomitant with the seventh and eighth \[consciousnesses\], because their objects are subtle, they completely fail to produce feelings of joy and pleasure; and although they produce feelings of equanimity, it merely causes no harm rather than providing benefit. By this reasoning it is clear that contact that generates suffering and grief, or equanimity that does not harmoniously benefit, does not constitute the substance of food, because it does not nurture. Some people, seeing fascicle three of Vasubandhu's Mahāyānasaṃgraha\[-bhāṣya\] state: 'Nutriment of contact belongs to the six consciousnesses,' thereupon say that the substance of the nutriment of contact is itself the six consciousnesses. This view is incorrect; fascicle sixty-six, the 'Vastu-saṃgrahaṇī', and the present treatise all state that the mental factor of contact is the substance of the nutriment of contact. Vasubandhu merely said that this belongs to the six consciousnesses; here it is understood as taking the contact belonging to the six, not taking those consciousnesses themselves. This text is definitive. Question: Since feelings of joy, pleasure, and equanimity can nourish and benefit, why are they not food? Answer: Because that which grasps the fundamental object and fundamentally nourishes and benefits is solely the mental factor of contact. > — English (machine translation) (machine translation) - [Previous: 4.444](https://indike.org/pramana/in.bauddha.taisho.1830.4.444) - [Next: 4.446](https://indike.org/pramana/in.bauddha.taisho.1830.4.446) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1830.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.4.445) — English, machine translation ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.50.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.4.445](https://indike.org/pramana/in.bauddha.taisho.1830.4.445) · Pramāṇa