瑜伽師地論略纂 2.70

2.70

Among the objects of the nine bhūmis, they are divided into four: the upper two bhūmis explain the substance of the object; these three bhūmis—with vitarka and vicāra, and so on—are the characteristics of the object, because coarse and fine differ between lower and upper; this is the intended purpose of what follows. Vitarka means seeking; vicāra means inspecting. They are cetanā and prajñā: coarse investigation is called vitarka, and fine inspection is called vicāra; they do not coexist in a single thought-moment because coarse and fine differ. Now, establishing the three bhūmis based on whether those dharmas have or lack these two is the explanation of the name. Regarding 'bringing forth the substance of the bhūmis': there are explanations by three masters. The first master says: these three bhūmis establish the non-mental bhūmis in terms of the temporal sequence and association of the two; explaining the first two bhūmis as mental bhūmis, one thereby knows that all material forms and other dharmas of the lower bhūmis are called the bhūmi without vitarka and without vicāra. The second master says: because these three are established in terms of detachment from the desire of the two. In this fascicle, since detachment from the defilement of vitarka and vicāra is called the bhūmi without vitarka and without vicāra, one therefore knows that according to whether one possesses those defilements, they are called the first two bhūmis. The third master says: all three are established purely in terms of dhātu and bhūmi. In this fascicle it says that both the samādhi and rebirth of the Kāmadhātu and the first dhyāna are called the bhūmi with vitarka and vicāra, and so forth; hence one knows they are established solely on the basis of dhātu and bhūmi. In cross-examining and refuting the former masters, both are shown to be incorrect. Now, in explaining that text, it is entirely as that master states.