瑜伽師地論略纂 1.23

1.23

其初五十卷十地分中，第一卷初半是五識身相應地；從第一卷半、第二、三卷，合二卷半是意地；次七卷是有尋伺等三地；次二卷半是三摩呬多地；次第十三卷中一紙餘是非三摩呬多地；次第十三卷中一紙許是有心、無心二地；次第十三卷中及第十四、五，合二卷半是聞所成地；次四卷是思所成地；次一卷是修所成地；從第二十一至第三十四半卷，合十三卷半是聲聞地；次第三十四卷中後半卷是獨覺地；從第三十五至第五十卷半，合十五卷半是菩薩地；次第五十卷中二紙餘是有餘依地；次後兩紙餘是無餘依地。彼十七地分為十四段，合有尋等三地為一故，合有心、無心二地為一故。〈決擇分〉中，初七卷合決五識身地、意地；次四卷合決有尋等三地；次一卷半決三摩呬多地；次第六十三中一紙餘決非三摩呬多地，次二紙餘決有心地；次二紙半決無心地；次第六十四卷決聞慧地；次二卷決思慧地；次第六十七中三紙許決修慧地；從六十七卷下四卷半合決聲聞地及獨覺地名中，唯決聲聞地，不決獨覺地；從第七十二卷下至第八十半，合八卷半決菩薩地；次第八十中後半卷合決有餘依、無餘依地。故此十七地分為十二段：合五識身、意地為一，有尋等三地為一，聲聞、獨覺地為一故，合有餘依、無餘依地為一故。由此〈本地〉、〈決擇〉相對，應為四句：一、初合後離，謂有心、無心地；二、初離後合，謂五識身、意地，并聲聞、獨覺地，及有、無餘依地；三、初後俱合，謂有尋等三地；四、初後俱離，謂餘六地，即三摩呬多地、非三摩呬多地、聞、思、修所成地、菩薩地。諸論讀者應知，上下諸地，卷數相對，披尋上下二文，影略說故，或前無後有，或前有後無，釋盡故無；或前標名後釋體，或前散釋後略標，不便故標；或前略隱後顯廣，或前顯廣後隱略，粗備釋故。依此三例，以尋論文。又依五分，隨其所應釋之名，以觀其義，解一切經。諸經不決，皆讀此論以解釋彼，無不通了，此論解釋一切五乘三藏義故。其此論文，或空列名，不知體性是何；或雖如名而釋，而不悟其相狀；或雖悟其相狀，而與上下相乖；或雖不相乖，而義意難得。如其次第，可知四理，而讀彼文，無不洞矣。頌云「如名起義解，以法屬名同，長披連廣句，隨應或離合。」

In the initial fifty fascicles of the Maulī Bhūmi division, the first half of the first fascicle is the bhūmi associated with the five consciousness-bodies; from the middle of the first fascicle through the second and third fascicles, making two and a half fascicles in total, is the mind-bhūmi; the next seven fascicles are the three bhūmis with searching, investigation, and so on; the next two and a half fascicles are the samāhita-bhūmi; more than one sheet in the thirteenth fascicle is the non-samāhita-bhūmi; about one sheet in the thirteenth fascicle is the two bhūmis with mind and without mind; in the thirteenth fascicle and the fourteenth and fifteenth, making two and a half fascicles in total, is the bhūmi formed by hearing; the next four fascicles are the bhūmi formed by reflection; the next one fascicle is the bhūmi formed by cultivation; from the twenty-first to the middle of the thirty-fourth fascicle, making thirteen and a half fascicles in total, is the Śrāvaka-bhūmi; the latter half of the thirty-fourth fascicle is the Pratyekabuddha-bhūmi; from the thirty-fifth to the middle of the fiftieth fascicle, making fifteen and a half fascicles in total, is the Bodhisattva-bhūmi; more than two sheets in the fiftieth fascicle are the Bhūmi with Remainder of Support; the next two sheets and more are the Bhūmi without Remainder of Support. Those seventeen bhūmis are divided into fourteen sections, because the three bhūmis with searching and so forth are combined into one, and the two bhūmis with mind and without mind are combined into one. In the Viniścayasaṃgrahaṇī, the first seven fascicles together analyze the bhūmi of the five consciousness-bodies and the mind-bhūmi; the next four fascicles together analyze the three bhūmis with searching and so forth; the next one and a half fascicles analyze the samāhita-bhūmi; more than one sheet in the sixty-third fascicle analyzes the non-samāhita-bhūmi; the next two sheets and more analyze the bhūmi with mind; the next two and a half sheets analyze the bhūmi without mind; the sixty-fourth fascicle analyzes the bhūmi of prajñā formed by hearing; the next two fascicles analyze the bhūmi of prajñā formed by reflection; about three sheets in the sixty-seventh fascicle analyze the bhūmi of prajñā formed by cultivation; from the lower part of the sixty-seventh fascicle, four and a half fascicles together analyze the Śrāvaka-bhūmi and Pratyekabuddha-bhūmi—in name, they analyze only the Śrāvaka-bhūmi and do not analyze the Pratyekabuddha-bhūmi; from the lower part of the seventy-second fascicle to the middle of the eightieth, eight and a half fascicles in total analyze the Bodhisattva-bhūmi; the latter half of the eightieth fascicle together analyzes the bhūmis with remainder and without remainder of support. Thus, these seventeen bhūmis are divided into twelve sections: because the five consciousness-bodies and the mind-bhūmi are combined into one, the three bhūmis with searching and so forth into one, the Śrāvaka and Pratyekabuddha bhūmis into one, and the bhūmis with remainder and without remainder of support into one. Consequently, correlating the Maulī Bhūmi and the Viniścayasaṃgrahaṇī, there should be four propositions: 1. combined at first and separated later, namely the bhūmis with mind and without mind; 2. separated at first and combined later, namely the five consciousness-bodies and the mind-bhūmi, the Śrāvaka and Pratyekabuddha bhūmis, and the bhūmis with and without remainder of support; 3. combined both initially and later, namely the three bhūmis with searching and so forth; 4. separated both initially and later, namely the remaining six bhūmis, that is, the samāhita-bhūmi, the non-samāhita-bhūmi, the bhūmis formed by hearing, reflection, and cultivation, and the Bodhisattva-bhūmi. Readers of the treatise should know that, matching the fascicle counts of the upper and lower bhūmis and examining the upper and lower texts, because they speak by way of mutual implication and omission, either what is absent before is present later, or what is present before is absent later, being absent because it was fully explained; or the name is indicated before and the essence explained later, or it is diffusely explained before and briefly indicated later, being indicated because of inconvenience; or it is brief and implicit before and manifest and extensive later, or manifest and extensive before and implicit and brief later, because the explanation is roughly complete. One should search the text of the treatise relying on these three paradigms. Furthermore, relying on the five divisions, one explains names as appropriate in order to discern their meaning and understand all sūtras. When various sūtras are unresolved, all read this treatise to explain them, and there is nothing that is not understood, because this treatise explains the meaning of the five vehicles and three piṭakas completely. In this text of the treatise, sometimes names are listed in vain without knowing what their essence is; or although explained according to the name, one does not comprehend their characteristics; or although comprehending their characteristics, they conflict between earlier and later; or although not conflicting, the intended meaning is difficult to grasp. In that order, one may understand the four principles, and reading that text, there will be nothing one does not penetrate. The verse says: 'As names arise, understand the meaning; / Subsume dharmas under identical names; / Read through continuously connecting broad passages; / Separate or combine as appropriate.'