瑜伽論記 18.33

18.33

前中，言摩呾理迦者，此翻為本母。此教中出生諸義，是諸法根本相名本母也。十七地者，是本地分，及四種攝者即後四分，佛說摩呾哩迦藏，略諸十七地及四種攝為教導門，後彌勒重為無著廣說也。又西方諸師更釋云：彌勒即佛，故彌勒為無著，說十七地及四種攝，即是佛說摩呾理迦也。二所攝者，總合前二，有此十種也，即藏及本母也。十種者，一、諦相教，即說四諦二諦相也。知苦斷集證滅修道，四合上五也。四諦品類差別為第六。所依能依為第七。此有兩解。一解所依謂因即集道諦，能依謂果即苦滅二諦，有解四諦理是所依，依此理說教教是能依，即能詮所詮相稱教也。遍知等障法教第八者，即說苦諦集諦障法也。順法教為第九者，即是說道滅二諦之教也。不遍知等遍知等過失功德教第十者，說前遍知等障名不遍知，即是過失，知苦等忍智名遍知，即是功德。

Within the former, regarding the term mātṛkā: this is translated as 'fundamental matrix'. Since all meanings are generated from within this teaching, it is the fundamental characteristic of all dharmas and is named 'fundamental matrix'. The 'seventeen stages' refer to the Maulī Bhūmiḥ, and the 'four kinds of compilation' refer to the latter four divisions. The Buddha taught the Mātṛkā-piṭaka, summarizing the seventeen stages and the four kinds of compilation as the gate of instruction; later, Maitreya expounded them in detail again for Asaṅga. Furthermore, masters of the Western regions give another explanation, saying: Maitreya is indeed a Buddha; therefore, Maitreya explaining the seventeen stages and four kinds of compilation for Asaṅga is precisely the Buddha teaching the mātṛkā. 'Subsumed under two' means combining the former two together to have these ten kinds—that is, the Piṭaka and the Mātṛkā. As for the ten kinds: 1. teaching on the characteristics of the truths, which explains the characteristics of the four truths and the two truths. Knowing suffering, abandoning the origin, realizing cessation, and cultivating the path—these four combine with the previous one to make five. The categories and distinctions of the four truths make the sixth. The supported and the supporting make the seventh. There are two explanations for this: one explanation is that the supported means the causes—namely, the truths of origin and path—and the supporting means the fruits—namely, the two truths of suffering and cessation; another explanation is that the principle of the four truths is the supported, and the teaching spoken on the basis of this principle is the supporting—that is, the teaching where the expressing and the expressed correspond. The teaching on dharmas that obstruct thorough knowledge and so forth makes the eighth—that is, explaining the obstructing dharmas of the truth of suffering and the truth of origin. The teaching on conforming dharmas makes the ninth—that is, the teaching explaining the two truths of path and cessation. The teaching on the faults and merits of non-thorough knowledge and thorough knowledge makes the tenth: explaining the aforementioned obstacles to thorough knowledge is called non-thorough knowledge, which constitutes the faults; the tolerances and knowledges that understand suffering and so forth are called thorough knowledge, which constitutes the merits.