瑜伽師地論略纂 1.13

1.13

Regarding "uddāna": here it is translated as "gathering and bestowing" (ji-shi). -dāna means bestowing; ud- has the sense of gathering. Using concise words to gather many teachings and bestow them upon students so that they may easily uphold them, it is therefore called gathering and bestowing. Regarding "samādhi and its opposite together": although the Vibhāṣā explains this, it is not yet exhaustive; its intention is to reveal that the nature of the samāhita-bhūmi and others encompasses the five aggregates. If one merely said "samādhi" without saying "together", it would denote only the single mental factor of concentration and could not reveal that its nature encompasses the five aggregates; thus the word "together" is used to show that its scope is coextensive with the samāhita-bhūmi. It is only because it horizontally encompasses the five aggregates as an identical essence, and not because it vertically encompasses the three realms in an identical sense, why does it not say "samāhita and its opposite", but says "samādhi and its opposite together"? This is explained below in resolving objections. "What is established by them" means what is founded, that is, what is successfully established. "Fully endowed in this way": the Vibhāṣā has two meanings: first, referring to the immediate, pointing to the preceding practices, meaning that due to such practices as the bhūmis of hearing and so forth, one is fully endowed with the fruits of the three vehicles and the two cessations; second, referring broadly to the whole, pointing generally to the preceding, meaning that due to the various bhūmis of objects and practices explained above, one accomplishes the fruits of the three vehicles and the two cessations. Hence the word "in this way" applies to both [nirvāṇa with and] without remainder. This is generally distinguished through four headings: first, names; second, essence; third, matching the yogas of objects, practices, and fruits to the seventeen bhūmis; fourth, resolving objections. The enumeration of names is as in the treatise; the interpretation of names and extraction of essences are completely as in the Vibhāṣā's text.