成唯識論述記 6.15

6.15

述曰：即是別答，初教答；後理答。《瑜伽》五十六卷亦引此經破經部等。大小共許即《阿含經》，前者亦言《起盡經》也，此是初經。何故此中但說四者，舉觸為依？如前第三云：《瑜伽》何故唯說觸與受、想、思三法為依？舉蘊勝故。即是觸生三蘊，且隱作意不說，即行蘊攝故。若爾，何義故知作意必有？

The Commentary states: This is the specific answer; first, answering with teaching; later, answering with reasoning. Fascicle 56 of the Yogācārabhūmi also quotes this sūtra to refute the Sautrāntikas and others. What is accepted by both the Mahāyāna and the Hīnayāna is the Āgama-sūtra, and what was mentioned previously is also called the Sūtra on Arising and Ceasing; this is the first sūtra. Why does it only speak of four here, citing contact as the support? As the third [fascicle] stated above: Why does the Yogācārabhūmi only state that contact serves as the support for the three dharmas of feeling, discrimination, and volition? Because it cites the aggregates that are superior. That is to say, contact produces the three aggregates, while attention is temporarily concealed and not mentioned, since it is subsumed under the saṃskāra-skandha. If so, by what reasoning is it known that attention must be present?