成唯識論掌中樞要 2.4

2.4

解「觸」中有三：一、略標；二、廣辨；三、破斥。廣辨中有二：初廣前。《瑜伽論》說與受、想、思等者，下會違。廣前中有二：初廣體；後廣業。既似順起心下是。廣體中有二：初廣三和分別變異；後廣令心、心所觸境為性，和合一切，以下是。初中又二：初散釋三和、分別、變異；後會《集論》根變異力等是。初中復三：一、釋三和；二、釋變異；三、釋分別。由三和、變異俱非己能，故前別說，後方釋分別。

In explaining 'touch', there are three parts: first, a brief presentation; second, an extensive differentiation; third, refutation. Within the extensive differentiation, there are two parts: first, expanding upon the preceding. Where the Yogācārabhūmi speaks of being associated with feeling, conception, volition, and so forth, it resolves contradictions below. Within expanding upon the preceding, there are two parts: first, expanding on its essence; later, expanding on its activity. From 'Since it seems to accord with giving rise to the mind...' downward is this. Within expanding on its essence, there are two parts: first, expanding on the alteration through the discrimination of the three harmonious coming-together; later, expanding on 'having the nature of causing the mind and mental factors to touch the object and harmonizing everything' downward is this. Within the first, there are again two parts: first, individually explaining the three harmonious coming-together, discrimination, and alteration; later, reconciling with the Abhidharma-samuccaya regarding the transformative power of faculties and so forth. Within the first part, there are again three: 1. explaining the three harmonious coming-together; 2. explaining alteration; 3. explaining discrimination. Because the three harmonious coming-together and alteration are neither of them one's own capability, they are explained separately beforehand, and only afterward is discrimination explained.