觸Contact
遍行五之第二。三和分別變異為性，受、想、思等所依為業。
漢zh · Xuanzang 譯
遍行五之第二。三和分別變異為性，受、想、思等所依為業。
經
[共傳] 《雜阿含經》卷十一（273 經，T2n0099），佛告諸比丘：
緣眼、色，生眼識，三事和合觸，觸俱生受、想、思。
[大乘] 《解深密經》卷一·心意識相品（玄奘譯，T16n0676，T16.0692b19-22）：
阿陀那識為依止、為建立故，六識身轉，謂眼識、耳、鼻、舌、身、意識。此中有識：眼及色為緣，生眼識；與眼識俱隨行，同時、同境，有分別意識轉。
論
《成唯識論》卷三：
觸謂三和，分別變異，令心、心所觸境為性，受、想、思等所依為業。
按：三層引文呈觸義之架構深化——阿含 273「觸俱生受、想、思」立 sutta 層之明確 downstream 鏈；解深密經以「阿陀那識為依止、六識身轉，眼及色為緣生眼識」將同一三緣相依事件置於阿陀那架構框架，「同時、同境」即觸之 trika-sannipāta；唯識論「三和分別變異」拆此事件為 trika-sannipāta + indriya-vikāra + pariccheda 三步，玄奘逐語素計畫至漢。三層皆指同一現象——共傳為所依，大乘為架構框架，唯識論為精細 morphology。
梵saṃskṛta
√spṛś（觸、接）——根、境、識三者交會之際。印歐祖語詞源未穩定確立，缺乏可靠之拉丁／希臘同源詞鏈：Latin tangō「觸」雖義同，源出印歐祖語 *teh₂g-，與 spṛś 非同根；Greek thigganō「觸」亦出 *dʰeyǵh- 之另一詞族。Indo-European 內「觸」之詞彙於南亞語族與羅曼／日耳曼語族間呈現分散——spṛś 為 Indo-Iranian 內之 inheritance，其 IE 史前較不清楚。
《阿毘達磨集論》（Abhidharma-samuccaya，Pradhan 校本，梵文殘卷段）：
sparśaḥ katamaḥ / trika-sannipāte indriya-vikāra-paricchedaḥ / vedanā-sanniśrayadāna-karmakaḥ //
何為觸？於三和（trika-sannipāta，根、境、識三者會聚）之際，辨識根之變異（indriya-vikāra-pariccheda）為性。為受（vedanā）作所依為業。
| 梵文 | 玄奘譯 | 義 |
|---|---|---|
| trika-sannipāta | 三和 | 三（trika）+ 會聚（sannipāta） |
| indriya-vikāra | 變異 | 根（indriya）之變動（vikāra） |
| pariccheda | 分別 | 辨識、判別 |
| vedanā-sanniśrayadāna-karmaka | 受、想、思等所依為業 | 為 vedanā 等作 sanniśrayadāna（所依） |
按：三項梵語 trika-sannipāta + indriya-vikāra + pariccheda 即《成唯識論》卷三「三和分別變異」之逐字對應——玄奘逐語素計畫不留遺漏。功能子句 vedanā-sanniśrayadāna-karmaka 將觸定為下游受（→#11）之上游所依；玄奘漢譯擴展為「受、想、思等所依」（→#11, →#12, →#13），引《起盡經》為據——此擴展與雜阿含 273「觸俱生受、想、思」之經層措辭直接呼應，非自由詮釋之延伸。
巴pāḷi
遍心所（sabbacitta-sādhāraṇa 心所（cetasika）），隨一切心而起，無例外。十二因緣（paṭicca-samuppāda）第六支。
經
《相應部·因緣相應》SN 12.2 Vibhaṅgasutta（十二因緣分別經，CSCD）：
Katamo ca, bhikkhave, phasso? Chayime, bhikkhave, phassakāyā — cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Ayaṃ vuccati, bhikkhave, phasso.
何為觸？比丘！有六觸身——眼觸、耳觸、鼻觸、舌觸、身觸、意觸。是名為觸。
同六觸身公式亦見於 DN 33 Saṅgītisutta、MN 18 Madhupiṇḍikasutta、MN 28 Mahāhatthipadopamasutta 諸處。SN 12.2 為十二因緣完整分別之位置典範，於此定觸為第六支。
論
《清淨道論》 XIV.134（行蘊·美心所）以四相分析觸：
| 四相 | Pāli | 義 |
|---|---|---|
| 相 lakkhaṇa | phusana | 觸性 |
| 業 rasa | saṅghaṭṭana | 觸對／衝擊 |
| 現 paccupaṭṭhāna | sannipāta（眼／色／眼識三者會聚） | 三事和合 |
| 足處 padaṭṭhāna | āpātha-gata-visaya | 現前所對之境 |
按：Vism 之 paccupaṭṭhāna 為 sannipāta（三會聚）——與《集論》之 trika-sannipāte 為雙傳獨立傳承線上之同公式；觸於兩傳皆以「三會聚」為標誌性意象，非位置之對齊而已，乃 sutta-層共有所依之結構性同證。
漢綜述zh-synthesis
「觸」之梵文 sparśa 為動詞性合成——根 √spṛś（觸、接，「使會合」之動性）+ -a（陽性名詞後綴）——直譯「觸接之事件」。Pāli phassa 出自 phusati（觸），與梵 spṛś 為印度雅利安語族內部之派生變式（音律演變），形態同源。然 spṛś 之印歐祖語前史並未穩定確立——印歐語族「觸」之詞彙於南亞與羅曼／日耳曼語族間呈現分散：拉丁 tangō「觸」出自印歐祖語 *teh₂g-，希臘 thigganō「觸」出自 *dʰeyǵh-——三條詞鏈於印歐語族中為獨立之 lexical 詞族，互不同源。英文 contact（< 拉丁 con-tāctus < tangō）為譯義對等詞，非詞源同根。保守立場：spṛś 為印度雅利安語族之承襲形，其 IE 史前較不清楚。心所之觸（sparśa，本條 #10）與色法之觸境（→#69 spraṣṭavya，「所觸境」）共此 √spṛś 根——同梵語動詞於瑜伽行派範疇架構中分位展用為兩條：心所之觸為認知事相，色法之觸為被觸之境；漢字「觸」一字涵蓋兩條，唯梵語形態獨保其分。此分位對譯名亦有教義涵義：英譯之 contact 易令現代讀者誤讀為「身體之物理接觸」，而瑜伽行派之 sparśa 命名一認知事件——根、境、識三者會聚之認知-結構性事相，非皮膚之與表面之相觸。
《阿毘達磨集論》之定義揭示一三項 morpheme 結構：「sparśaḥ katamaḥ / trika-sannipāte indriya-vikāra-paricchedaḥ / vedanā-sanniśrayadāna-karmakaḥ //」（何為觸？於三和之際，辨識根之變異為性，為受作所依為業）。三 morpheme：①trika-sannipāta（三和 = 三 [trika] + 會聚 [sannipāta]）——根、境、識三者於同一剎那會聚之事件；②indriya-vikāra（變異 = 根 [indriya] 之變動 [vikāra]）——三和事件中根之被改易（前一剎那未起此境，現剎那已現此相）；③pariccheda（分別 = 辨識、判別）——對此變異之識別、立為「此境而非彼境」之認知結界動作。三步合為一單一觸事件之內部結構展開。功能子句 vedanā-sanniśrayadāna-karmakaḥ（為受作所依為業）將觸定為下游受（→#11）之上游所依——巴利十二因緣之 sparśa-paccayā vedanā（六入緣觸、觸緣受）即此功能子句於經層之表述。玄奘《成唯識論》卷三「觸謂三和，分別變異，令心、心所觸境為性，受、想、思等所依為業」為此 Asg 三項之逐字漢譯——trika-sannipāta = 三和；indriya-vikāra = 變異；pariccheda = 分別；玄奘逐 morpheme 不留遺漏。功能子句之擴展（Asg「受所依」→ 成唯識「受、想、思等所依」）由《起盡經》「受、想、行蘊一切皆以觸為緣故」一語為據——非自由詮釋之延伸，乃對下游 →#11 受、→#12 想、→#13 思三條皆 回繫於觸之事件性所依，使觸於遍行五內取得結構性樞紐位置：先行於受、想、思三條，與 →#9 作意同時並起（非次第在後）。
此條於百法 51 心所中為雙傳獨立傳承線上之同公式並至之代表案例——南北傳於觸之 特徵圖像 獨立達致同一表述。瑜伽行派《集論》Sanskrit trika-sannipāte（三和），上座部《清淨道論》XIV.134 Pāli sannipāta（會聚，作為 paccupaṭṭhāna 「現相」）——同一複合詞之梵巴雙形，且不僅 morpheme 對應、整個 four-fold 結構之 paccupaṭṭhāna 槽位上同樣表述。此非位置之偶合，乃 sutta-層共有所依之結構性同證。Pāli 經典證據密度厚——《相應部》SN 12.2《十二因緣分別經》（Vibhaṅgasutta）為觸作為十二因緣第六支之 locus classicus，立六觸身公式（chayime phassakāyā—cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso）；同公式亦見於《長部》DN 33《結集經》、《中部》MN 18《蜜丸經》、MN 28《大象跡喻經》多處——multi-Nikāya 廣布之教證密度。漢譯雜阿含 273（卷十一）「緣眼、色，生眼識，三事和合觸，觸俱生受、想、思」尤具教義密度——此句於阿含層即明說 觸→受想思 之下游鏈，與《集論》功能子句、《成唯識論》「受、想、思等所依」三層彼此呼應；瑜伽行派之擴展非後人添加之創新，乃對阿含已含種子之顯化。位置一致：瑜伽行派列為遍行五（sarvatraga）之第二，上座部列為遍美心所（sabbacitta-sādhāraṇa cetasika）之必伴——兩傳皆判觸為遍一切心、無例外之伴隨，此判攝與「三和」之 特徵圖像 構成觸於兩傳教義之強合契。《增支部》AN 6.63《不徹經》（Nibbedhika-sutta）「Phasso, bhikkhave, kammānaṃ nidāna-sambhavo」（觸者，諸業之來源）一句更立觸為業形成之上游——南北傳俱共此立場。
觸之修持涵義係於十二因緣鏈中其位置之決定性——為第六支，緊接於第七支受（vedanā-paccayā taṇhā，受緣愛）之前。一切貪愛、取、有、生、老死之展開鏈條於受處由樂、苦、捨三分判之凝聚而燃發；而受之分判之所自發，正在觸之三和事件之 indriya-vikāra-pariccheda 三步。修持之對治關鍵：注意力之置於三和事件本身、於受之分判凝聚為實感前——此即《清淨道論》XIV.134 立觸之 padaṭṭhāna（足處）為 āpātha-gata-visaya（已入所對之境）之教義含義：足處之認識點不在已凝聚之分判，乃在境之來臨點本身。每一剎那之觸事件皆有其展開之 條件鏈——vikāra → pariccheda → vedanā → taṇhā——但展開為條件性、非必然性。注意力安住於三和（根、境、識會聚之事相層、未及分判凝聚），即發現緣起得為可實踐之縫，非僅為理論上之鏈條。《增支部》AN 6.63 「觸者，諸業之來源」（kammānaṃ nidāna-sambhavo）一語使此修持之意義明：注意力安住於觸處，即見業形成鏈之全幅、不再無覺地任其展開。觸之修持並非觀觸為一獨立物、亦非追求觸之「停止」（觸為遍一切心、無「停止」可言），乃於觸自身之事相結構（trika-sannipāta + indriya-vikāra + pariccheda）保持解析性之覺察——使下游受、想、思之展開不被無意識地封定為實有之分判與敘事。此即「觸境」一語於修持之雙意：既是被觸之境（→#69），亦是觸於境之事件本身（本條）——前者為現象之客體，後者為觀察之縫。
漢譯「觸」為玄奘所選——「觸」字漢文已含動詞性（觸、接、碰）合 √spṛś 之動性核心；玄奘以一字承擔同梵語 sparśa（心所之認知事件）與 spraṣṭavya（色法之被觸境，→#69）兩條，使漢譯失去梵語形態學所保留之分位差異。然「觸」字之動詞語感於漢文中保持完好，勝於現代漢語「接觸」（過於物理／身體偏向）、「合觸」（過於拘於 trika 字面）、「碰觸」（過於日常）。本譯保留「觸」為通行譯，但讀者宜知漢字此處同形遮蔽 sparśa / spraṣṭavya 之教義分判——心所之觸為認知事件，色法之觸為被觸之境；漢字「觸境」一語之雙意（接觸於境／被接觸之境）為此模糊處之語感呈現。英譯之 Contact 為 Buddhist 學界譯界慣用，但 contact 之英文語感偏向身體之物理接觸（< 拉丁 con-tāctus < tangō；雖譯義對等而易誤導讀者向身體層面），故本譯於英文段以 doctrinal 明釋補正：明示 sparśa 為認知事件而非 tactile interaction。其他英譯選擇之考慮：Impingement（Bhikkhu Bodhi 用以譯 Vism 「業」之 saṅghaṭṭana）較貼 vikāra 一面但不及全幅；Sense-impression（部分上座部譯界用）過於偏向感官-perception，亦不及思／意之 manosamphasso 一支；Concurrence（最近 trika-sannipāte 之語感）準確但偏文言、不日常。收尾架構觀察：觸（sparśa < √spṛś）為遍行 5 之認知-事件樞紐，其於 √spṛś 根之分位展用至 →#69 觸境（spraṣṭavya）為色法層之被觸對象——同根之事件層與對象層分位呈現於 Sanskrit 形態學，而漢字一字「觸」涵蓋兩條，唯梵語形態獨保其分；此分位映射為唯識「心、心所、境」三分架構之根級例證：同一 √spṛś 動詞核心，依架構位置之差別派生為心所條與色法條，本即唯識「萬法皆假施設於識變」之語法層證據。
觸 ——三和分別變異，令心、心所觸境為性。受、想、思等所依為業。
英綜述en-synthesis
Sanskrit √spṛś and Pāli phassa (< phusati) both mean "to touch" — the verbal action of contact between sentient capacity and its object. Unlike śraddhā (#19), where Indo-European comparative grammar yields a clean Latin cognate (crēdō), √spṛś lacks robust PIE reconstruction. The IE word-family for "touch" is fragmented across daughter languages: Latin tangō "to touch" descends from a different root (PIE *teh₂g-), as does Greek thigganō (PIE *dʰeyǵh-). The Indic spṛśati and the Romance / Germanic tangō-family are not cognate — they are independent lexical clusters within the IE phylum. Conservative position: spṛś is an Indo-Iranian inheritance whose deeper IE prehistory remains unclear. The English word contact (Latin con-tāctus < tangō) is therefore a translational equivalent, not a cognate one. The note matters because the etymological pull of the English term toward "physical contact between bodies" is misleading; sparśa in Yogācāra usage names a cognitive event, not a tactile one — the meeting of faculty, object, and consciousness, not skin against surface.
Sparśa is the second of the five universal mental factors (sarvatraga / 遍行五) in Yogācāra, present in every moment of mind, wholesome or not, conscious or sub-conscious. Asaṅga's Abhidharma-samuccaya defines sparśa by three Sanskrit terms in sequence — trika-sannipāta (the meeting of three: faculty, object, consciousness), indriya-vikāra (the modification of the faculty), and pariccheda (the discrimination of that modification) — with its karman (function) being to provide the foundation for vedanā (feeling, →#11). Xuanzang's Cheng Weishi Lun renders this as 「三和分別變異」, a morpheme-by-morpheme calque preserving the original three-term structure intact. The Yogācāra extension — that sparśa serves as the basis not only for vedanā but also for saṃjñā (perception, →#12) and cetanā (volition, →#13) — is sourced in Cheng Weishi Lun via citation of the Qi-jin-jing (起盡經) and is structurally underwritten by the canonical Āgama formula (see Cross-tradition convergence). Sparśa's position upstream of vedanā / saṃjñā / cetanā makes it the architectural seam at which the cognitive moment crystallizes from bare meeting into felt-tone, recognition, and intent.
Both traditions converge — across separate transmission lines, in different languages — on a single characterizing image: concurrence of three. Asaṅga writes trika-sannipāte in Sanskrit; Visuddhimagga XIV.134 names sannipāta as phassa's paccupaṭṭhāna (manifestation) in Pāli. The image is not "an external object impinging on a passive sense" but a tri-fold assembly: faculty, object, and consciousness arising together at a single moment, with the three constituting contact rather than producing it. Saṃyuktāgama 273 — the Chinese parallel of the SN 12.2 family — makes the downstream chain explicit: 「緣眼、色，生眼識，三事和合觸，觸俱生受、想、思」 ("conditioned by eye and form, eye-consciousness arises; the three concurring is contact; contact, co-arising, brings forth feeling, perception, intention"). The Yogācāra elaboration that sparśa is the basis for vedanā / saṃjñā / cetanā is therefore not sectarian innovation; it is a reading already explicit in the Āgama base layer. Both trika-sannipāta and Pāli sannipāta are technical terms preserved through different transmission lines from a shared sutta-level core — this is a 共傳 (shared-canon) doctrine in the strongest sense the corpus offers, with both the image (concurrence-of-three) and the downstream chain (contact → feeling / perception / intention) attested in both Sanskrit Yogācāra and Pāli Theravāda.
Because sparśa is the sixth link of dependent origination — immediately upstream of vedanā (the seventh) — it is precisely where contemplative attention can interrupt the unfolding of grasping. Vism XIV.134 names the padaṭṭhāna (proximate cause) as āpātha-gata-visaya, "an objective field that has come into focus." Each instant of contact carries forward through a conditioned chain — modification of faculty becomes determination of object becomes felt-tone becomes craving — but the carrying forward is conditioned, not necessary. Resting attention at the moment of bare meeting, before the felt-tone solidifies into liking or aversion, is to find the seam at which dependent origination becomes practicable rather than merely theoretical. The AN 6.63 Nibbedhika-sutta makes the structural claim explicit: Phasso, bhikkhave, kammānaṃ nidāna-sambhavo — "contact, monks, is the originating cause of actions." Where the practitioner can place attention precisely at sparśa, the entire chain of kamma-formation is illuminated rather than enacted blindly.
Contact — at the concurrence of the three (faculty, object, consciousness), the discrimination of the faculty's modification: this is its nature. To provide the basis on which feeling, perception, and intention arise: this is its function.
譯translator's note
譯者按： 結構分析詳 S3-P08。心所之觸（sparśa，#10）與色法之觸（spraṣṭavya，→#69）共 √spṛś 根——同梵語動詞於瑜伽行派範疇架構中分位展用為兩條：心所之認知事件與色法之所觸境；漢字「觸」一字涵蓋兩條，唯梵語形態獨保其分。