瑜伽師地論略纂 13.2

13.2

"The First of the Bhūmis Associated with the Fivefold Sensory Consciousness and the Mental Bhūmi in the Viniścayasaṃgrahaṇī": This single treatise as a whole has five divisions. The preceding fifty fascicles have already explained the substance and meaning of the seventeen bhūmis, which is the first Maulī Bhūmi; the four divisions below re-examine what precedes in meaning, and each begins with the word "saṃgraha" (compilation/gathering). This division is the first among the four lower divisions; because it gathers and resolves, it is called the "Viniścayasaṃgrahaṇī." In some cases, text gathers text: what was present in the preceding division is now re-explained, making up one division. In other cases, text gathers meaning: although the preceding division spoke of the substance of dharmas, where their meaning was not fully clarified, it is now clarified here, making up one division. This is like saying the eye-element gathers the eye-element, where its own nature gathers itself. Furthermore, it differentiates the differences among the various bhūmis by means of the wisdom of decisive selection which is what is expressed; yet the meaning of decisive selection is equal, mutually gathering each other, which is gathering meaning by meaning. This one division of teaching is capable of expressing decisive selection, taking its name from what is expressed, and is therefore called "Saṃgraha." It can also be understood by analogy to the Abhidharmakośa being called the treasury of Abhidharma: because the ultimate meaning in the Abhidharmāvatāra/Abhidharma treatises is gathered into this, it obtains the name "treasury"; or because this relies on that, being produced from that, and is what is contained in that, it is therefore also called "treasury." Since that has two meanings, this is also like that: because the ultimate meaning in the preceding Maulī Bhūmi is gathered into this division and explained with decisive selection; or because this relies on that, being derived from the Maulī, and is the meaning contained in that gathered by this division, it is therefore called the Viniścayasaṃgrahaṇī. This also means text gathering text, hence it is called "gathering." This clarifies the meaning of "saṃgraha." Regarding "Viniścaya-bhāga": "viniścaya" means decisive determination, namely deciding others' doubts. It can also mean decisive comprehension, being able to comprehend on one's own. "Śaya" means selection, which can be called selecting the right from the wrong. Now, this clarifies what is right and refutes what is wrong, hence it is called decisive selection. Wrong views deny existence; although ultimate and conventional are determined, they do not select right from wrong. Doubt, though it selects right from wrong, is not decisive determination. Stating "decisive" sets aside hesitation and doubt; speaking of "selection" distinguishes from wrong views. The preceding Maulī Bhūmi directly set forth the characteristics of meaning; now it re-examines questions and answers to resolve doubts and select essentials, hence it is called decisive selection. The old rendering as "Treatise on the Treasury of Determination" is incorrect. Their word "niyama" might be translated as "determination," but since the Sanskrit says "viniścaya," which means decisive selection, how could it be called the "Treatise on the Treasury of Determination"? "Among" has the meaning of selection and retention: among the seventeen bhūmis, it sets aside the remaining fifteen bhūmis and retains and explains these two bhūmis; therefore it says "among." "Division" means scope, discrimination, or classification: after the Maulī Bhūmi and before the Saṃgrahaṇī-vyākhyā, it constitutes one scope. Regarding "the Bhūmis Associated with the Fivefold Sensory Consciousness and the Mental Bhūmi": this has been explained in the Maulī Bhūmi. Question: Why does it not say mental consciousness? Because the name would be ambiguous. This explains citta, manas, and vijñāna, and therefore does not insert vijñāna. Question: The meaning of association is not limited only to the five; why does the opening heading not say that the mental bhūmi has it? Answer: In reality both have it, but it is omitted for brevity. Furthermore, citing the first displays the latter, so the mental bhūmi does not mention association. Moreover, based on the superior dharma to explain that the five consciousnesses have no appropriation and so on, their objects being narrow and few, it cites association without mentioning faculties and dusts; the mental bhūmi additionally clarifies the seventh and eighth consciousnesses, and faculties, dusts, and so on are all clarified, so one cannot exclusively say association, hence it is omitted. Question: Since the preceding Maulī Bhūmi opened them into two bhūmis, why are they explained together here? Exposition: There are two intentions. First, the six consciousnesses have distinct bases, namely the six faculties; and a common basis, namely the mūlavijñāna. Now, this division first clarifies that the eighth consciousness is the common basis of the five and sixth consciousnesses, which is why they are explained together; the previous division was based on intrinsic nature, karmic function, and so forth, which is why they were opened separately as two bhūmis. Second, the distinct seed-bases of the six consciousnesses: although the Maulī Bhūmi explained the ālaya, it only explained the seed-basis, spoken according to the six consciousnesses, their functions being distinct; therefore they were opened separately as two bhūmis. Now, this division additionally explains the active functioning, and the eighth is the common basis of the six consciousnesses; since it is a common basis, they cannot be opened as two separate bhūmis to explain, and are therefore stated together. Following the eighth consciousness, they are thus united and explained as one. Furthermore, based solely on performing action, since the actions performed are distinct, they must be opened and explained separately. However, both rely on faculties and cognize dusts, their modes of activity being similar, which is why they are explained together. Furthermore, as the sixth fascicle of the Prakaraṇāryavācā says: "Question: By which consciousness is the ālayavijñāna gathered? Answer: It is gathered by the six consciousnesses." The preceding was a distinction according to seeds; now it is according to being gathered by the six consciousnesses, which is why they are explained together. The decisive selection of this bhūmi comprises seven fascicles in total; this is the very first, hence it says "the first." That is to say, the heading states: "The First of the Bhūmis Associated with the Fivefold Sensory Consciousness and the Mental Bhūmi in the Viniścayasaṃgrahaṇī." Within this division there are three parts: first, concluding the preceding and introducing what follows to initiate the treatise; second, explaining the reason for the division's arising; third, the main explanation based on the bhūmis. The first and second are as in the text. Third, the main explanation: the five consciousnesses and mental bhūmi are explained together, and the three bhūmis of vitarka and vicāra are combined, which yields fourteen divisions. Within this third section there are two parts: first, selecting and distinctly explaining one bhūmi; second, the main explanation based on the bhūmis. This can be understood from the text. Now, in explaining this bhūmi, there are seven fascicles in total: the first three and a half fascicles explain the five skills (kauśalya), and the lower three and a half fascicles explain the six skills. The first has multiple sections; now, at the beginning of the treatise, it is provisionally combined into two: first, restating what was previously explained and raising three questions; second, the main answer according to the questions. Within the questions there are three parts: first, restating the preceding mūlavijñāna as that to be decisively selected; second, opening the three question topics as the rationale for the questions; third, directly posing the three questions to give rise to decisive selection.