俱舍論疏 1.62

1.62

論「或此依彼至故亦名藏」，第二多財釋也。《正理》云「藏或所依，猶如刀藏。謂彼對法是此所依，引彼義言造此論故。此論以彼對法為藏，名對法藏。」即是對法為所依義。西方第二義引所依名藏，猶如刀所依故名為刀藏，亦如絹布所依名絹布藏，此論依對法故，其對法論是此論之藏，名對法藏。對法即藏，持業釋也。此論依對法藏故名對法藏，即是有對法藏故。全取對法藏名，名多財釋。《正理》云「藏或所依，猶如刀藏」等者，此喻所依名藏，未辨多財。《正理》云「此論以彼對法為藏，名對法藏。」此辨多財釋也。有人多不得此意，謂言刀藏即是多財，或說刀是所依、藏能依也。皆是誤耳，應細看文。今阿毘達磨及藏，皆是本論之名。本論是阿毘達磨即藏，名阿毘達磨藏，持業釋也。末論名阿毘達磨藏，是多財釋。多財釋者，即是全取本論之名。然此末論無持業釋者，由後代造論皆取本論堅實義故，及引彼義言造此論故。所有文義皆依古論，非自穿鑿故。有人云：亦應有持業釋，論主不欲自取，推功歸本者。不得意也。

On the text of the treatise: "Or because this depends on that ... therefore it is also called 'treasury' [kośa]": this is the second [explanation], the bahuvrīhi-samāsa. The Nyāyānusāra states: "The treasury (kośa) is also that upon which [something] relies, like a scabbard (asi-kośa). That is to say, that Abhidharma is what this [treatise] relies upon, because it cites its doctrines and words to compose this treatise. This treatise takes that Abhidharma as its treasury, hence it is called the Abhidharmakośa." This is the meaning of the Abhidharma being what is relied upon. According to the Western [masters'] second explanation, that which is relied upon is cited and called a "treasury"—just as that upon which a sword relies is called a sword's sheath (scabbard), and just as that upon which silk fabric rests is called a silk depository. Because this treatise relies on the Abhidharma, that Abhidharma treatise is the treasury of this treatise, and it is called the Abhidharmakośa. "Abhidharma is the treasury" is a karmadhāraya compound. Because this treatise relies on the Abhidharma-kośa, it is called the Abhidharmakośa; that is to say, it is because it "possesses the Abhidharma-kośa." Taking the name of the Abhidharma-kośa in its entirety is called a bahuvrīhi-samāsa. When the Nyāyānusāra says: "The treasury is also that upon which [something] relies, like a scabbard," and so forth, this illustrates that that which is relied upon is called a treasury, but it does not yet explain the bahuvrīhi compound. When the Nyāyānusāra says: "This treatise takes that Abhidharma as its treasury, hence it is called the Abhidharmakośa," this explains the bahuvrīhi compound. Many people fail to grasp this meaning, claiming that the sword-scabbard is itself the bahuvrīhi, or saying that the sword is what is relied upon and the scabbard is what relies upon it. These are all errors; one should examine the text carefully. Now, both "Abhidharma" and "kośa" are names of the root treatise. In the root treatise, "Abhidharma is itself the treasury," so it is called the Abhidharmakośa, which is a karmadhāraya compound. When the branch treatise is called the Abhidharmakośa, that is a bahuvrīhi compound. A bahuvrīhi compound means completely taking the name of the root treatise. However, the reason this branch treatise is not a karmadhāraya compound is that later authors composing treatises all adopt the solid meaning of the root treatise, and compose this treatise by citing its doctrines and words. All of its text and doctrine rely on the ancient treatises and are not fabricated by oneself. Some say that it should also have a karmadhāraya explanation, but that the author of the treatise did not wish to claim it for himself, deferring the credit back to the root treatise. They have failed to grasp the point.