瑜伽師地論略纂 16.59

16.59

論云「摩怛理迦所攝」者，即十七地及四種攝，摩怛理迦，名本母，義如十七地即本地分，四種攝即後四分。釋云：佛本經中說十七地及四攝故，彌勒為無著說，即本佛說，名本母也。又解：彌勒即是佛，為無著說十七地及四種攝，即是本母，名摩怛理迦也。　「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。所依者，一解：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、滅二諦言教也。　「不遍知等遍知過失功德教」第十者，不遍知等者，即是過失言教，即前遍知苦諦等障是，不是遍知善故，名不遍知；遍知功德，名遍知等教，即前順法教也。世俗「世俗諦教」者，謂相、名、分別。「勝義諦教」者，謂四聖諦及真如。此中不論正知，以是有為故，可為世俗，是無漏智故，可名勝義，故不偏論。至五法中當會。

Regarding the treatise's statement, 'subsumed under the mātṛkā': this refers to the seventeen bhūmis and the four kinds of subsumption. 'Mātṛkā' means 'matrix' (root mother). In terms of meaning, the seventeen bhūmis are the Maulī Bhūmi, and the four kinds of subsumption are the subsequent four divisions. The explanation says: Because the Buddha originally taught the seventeen bhūmis and the four subsumptions in the sūtras, and Maitreya taught them to Asaṅga, it is the original teaching of the Buddha and is therefore called the 'root mother' (mātṛkā). Another interpretation: Maitreya is himself a Buddha, and in teaching the seventeen bhūmis and the four subsumptions to Asaṅga, this is the root mother, termed mātṛkā. Regarding 'subsumed under the two': combining the previous two together, there are these ten kinds—that is, the Piṭaka and the Mātṛkā. Regarding the 'ten kinds': First is the teaching on the characteristics of the truths, which is the exposition of the characteristics of the four truths and the two truths. Knowing suffering, abandoning the origin, realizing cessation, and cultivating the path—these four, together with the above, make five. The differentiations of the categories of the four truths make the sixth. The support and the supported make the seventh. As for the 'support', one interpretation says: it means the causes—namely, the truths of the origin and the path; the 'supported' means the fruits—namely, the two truths of suffering and cessation. Another interpretation says: the principle of the four truths is the support, and it is taught based on this principle; the teaching is the supported, which is the teaching corresponding to the expressive and the expressed. Eighth, 'the teaching on the obstructive dharmas to complete knowledge and so forth': this refers to the exposition of the obstructive dharmas to the truths of suffering and origin. Ninth, 'the teaching that accords with the Dharma': this refers to the verbal teaching that expounds the two truths of path and cessation. Tenth, 'the teaching on the faults and merits of non-complete knowledge and complete knowledge': 'non-complete knowledge and so forth' refers to the verbal teaching on faults, which are the aforementioned obstructions to completely knowing the truth of suffering and so forth; because they are not complete knowledge of the wholesome, they are termed 'non-complete knowledge'; the merits of complete knowledge are called the teaching on complete knowledge and so forth, which is the aforementioned teaching that accords with the Dharma. As for the conventional 'teaching on conventional truth': it refers to marks, names, and discrimination. The 'teaching on ultimate truth': it refers to the four noble truths and true suchness. Here, correct knowledge is not discussed, because as something conditioned it can be considered conventional, yet as undefiled wisdom it can be called ultimate, so it is not treated exclusively. It will be reconciled when arriving at the five dharmas.