瑜伽師地論略纂 1.23

1.23

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.'