成唯識論了義燈 5.267

5.267

若自在者，前隨何境入？後隨何境出？又未自在，出必定心，在前方便依空等持入。今依空等持出，緣於有境，觸不動觸，依觀五蘊，內身無我，以為空入。令無我見，計內為我，名為不動。不為我見之所動故。依無願等持入緣境境，出觸無所有觸，是五根境之境，名為境境。於六塵境無有貪、嗔、癡故，名無所有觸。依無相等持，入緣滅境，出觸無相觸，以是滅性名為滅境。無其十相，名為無相。初二緣事，後一緣理。然三等持通定及散，未自在者唯依定出。若自在者通依定散，或依空入依無相出。此言觸者非觸塵也。觸謂觸對，即觸心所能令根、境順生心所，以觸境時不起我見，不起貪等，不作相狀，如次即是三觸得名。

If one has mastery, following which objective condition does one enter earlier, and following which objective condition does one emerge later? Furthermore, before mastery is attained, the mind that definitively emerges from absorption enters earlier by preliminary practice based on the emptiness concentration (śūnyatā-samādhi). Now, it emerges based on the emptiness concentration, conditions an existent object, and contacts unmoving contact. It enters into emptiness based on observing the five aggregates as an internal body without self. Causing the view of selfhood not to cling to what is internal as a self is called 'unmoving', because it is not moved by the view of selfhood. Entering based on the wishless concentration (apraṇihita-samādhi) and conditioning the object of objects, it emerges and contacts contact with nothingness. This is the object of the five sense faculties, called the 'object of objects'. Because it has no greed, hatred, or delusion with respect to the objects of the six dusts, it is called 'contact with nothingness'. Entering based on the signless concentration (animitta-samādhi) and conditioning the object of cessation, it emerges and contacts signless contact; being of the nature of cessation, it is called the 'object of cessation'. Being devoid of the ten signs, it is called 'signless'. The first two condition phenomena (vastu); the latter one conditions principle (tattva). However, the three concentrations apply to both meditative concentration and dispersed [mind]. One who has not attained mastery emerges solely based on meditative concentration. If one has mastery, it applies generally based on both meditative concentration and dispersed mind; or one may enter based on emptiness and emerge based on the signless. Here, the word 'contact' does not mean the dust of contact (spraṣṭavya). Contact means contactual encountering; it is precisely the mental factor of contact (sparśa), which can cause the sense faculty and the objective sphere to concordantly generate mental factors. Because when contacting the objective sphere one does not give rise to the view of selfhood, does not give rise to greed and the like, and does not form phenomenal characteristics, they obtain their names as the three contacts respectively.