俱舍論頌疏論本 1.25

1.25

Fifth, briefly explaining the title of the chapter: *Abhi* is translated here as "facing" (*dui*); *dharma* is translated here as "teaching" or "phenomenon" (*fa*); *kośa* is translated here as "treasury" (*zang*). That is, undefiled wisdom is called "facing" (*dui*). "Facing" has two meanings: first, facing towards, which means facing towards nirvāṇa; second, directly observing, which means directly observing the Four Truths. Dharmas are of two kinds: first, the ultimate dharma, which is nirvāṇa; second, phenomenal dharmas, which pervade the Four Noble Truths. In explaining the name *dharma*: first, it serves as a model that gives rise to understanding; second, it maintains its own specific nature. Hence it is called *dharma*. As for "Abhidharma" (*duifa*), undefiled wisdom is called "facing", while the Four Truths and nirvāṇa are called "dharma". This undefiled wisdom is called Abhidharma because it is the "facing of the dharma", so it is called *duifa*; this is a tatpuruṣa compound (*依主釋*). According to Master Guang, both "facing" and "dharma" apply to both the subject and the object, as will be explained below. "Treasury" (*kośa*) has two meanings: first, containing; second, basis. As for "containing", it is like a chest or casket. Because this treatise contains all the ultimate statements of the *Jñānaprasthāna* and other treatises, it is called a "treasury". The *Jñānaprasthāna* and other texts are called Abhidharma, while the *Kośa* is called a "treasury" and is not itself the primary Abhidharma; but now, this treatise being named the *Abhidharmakośa* means it is the "treasury of the Abhidharma", which is a tatpuruṣa compound. As for "basis", the *Nyāyānusāra* explains: "'Treasury' may mean basis, like a sheath for a sword." Because this treatise was composed by drawing upon the meanings and statements of those treatises, on account of the Abhidharma being its treasury, it is called the *Abhidharmakośa*. Master Guang explains: "A scabbard is called a sword-case because it is the basis of the sword; speaking of the sword, it is called 'having a treasury'. Taking the name of the scabbard's treasury, because it possesses a treasury, it is called a sword-case." That *Jñānaprasthāna* and the others are the basis of this treatise. Why is this so? Because this treatise was composed by citing their doctrines and statements. Those texts, such as the *Jñānaprasthāna*, are called Abhidharma; because they are what this treatise relies upon, they are also a treasury. Now, that this *Abhidharmakośaśāstra* is called the *Abhidharmakośa* means that it fully adopts the name *Abhidharmakośa* from the root treatise; because it possesses the treasury of the Abhidharma, it is called the *Abhidharmakośa*, which is a bahuvrīhi compound (*有財釋*). Master Bao says: "'Treasury' may mean basis, like a sheath for a sword." This passage from the *Nyāyānusāra* merely explains the meaning of "treasury" and does not yet distinguish the bahuvrīhi compound. The lower text of the *Nyāyānusāra*, stating that it is called *Abhidharmakośa* because it possesses the treasury of Abhidharma, is where it actually explains the bahuvrīhi compound. For Master Guang to explain that the sword is called a treasury and treat this as a bahuvrīhi compound is an extreme error. In explaining the title *Abhidharmakośa*, there is no karmadhāraya compound (*持業釋*), because the author Vasubandhu did not wish to claim the credit for himself, but attributed the capacity to the original texts.