瑜伽論記 21.349

21.349

言隨義列數有十四者：一者、是體，謂十二部經能詮所詮總是其體故名為體；二者、是釋，依五種法門解釋經論，故名為釋；三者、是文，所謂名句字身是其文也；四、義者，則是所詮教下諸義有其十種，所謂地義乃至廣義；第五、是法，則是十二部經教法，故名為法；第六、是起，謂是等起，明十二部經起之因緣，故名為起；第七、是義，則是法體上差別之義。所謂總別自相共相等義，不同第四文義之義；第八、是難，則是頗設問答；次是第九、明法次第；師是第十；明成就十法，名說法師；說眾是第十一，明處在五眾說法，故名說眾；聽是十二，明彼說者說正法時，應安立他合住恭敬，無倒聽聞；讚佛略廣是第十三。依西國法，凡欲說法，或欲堅論，皆讚三寶，名讚略廣；學勝利者是第十四。若具修學五分說法，猶如五分音樂，能令自他生喜樂，又能引發自他利益，名學勝利，又具五義說法，能令自他具三學勝利。

Regarding 'listing by number according to meaning there are fourteen': First is essence: that is, the twelve divisions of scripture, both expressive and expressed, are collectively its essence, hence called 'essence'. Second is explanation: interpreting sūtras and treatises based on five kinds of Dharma portals, hence called 'explanation'. Third is phrasing: namely, groups of names, phrases, and phonemes are its phrasing. Fourth is meaning: that is, the various meanings taught under the expressive teaching, of which there are ten kinds, namely the meaning of stage up to extensive meaning. Fifth is dharma: that is, the teaching of the twelve divisions of scripture, hence called 'dharma'. Sixth is origination: that is, equal origination, clarifying the causes and conditions for the arising of the twelve divisions of scripture, hence called 'origination'. Seventh is meaning: that is, the distinct meanings upon the essence of phenomena, namely the meanings of general, specific, own-mark, common-mark, etc., which is different from the meaning of phrasing and meaning in the fourth. Eighth is objection: that is, posing questions and answers. Next is ninth: clarifying the sequence of phenomena. Teacher is tenth: clarifying that one who accomplishes ten phenomena is called a Dharma teacher. Assembly for preaching is eleventh: clarifying preaching the Dharma while dwelling among the five assemblies, hence called assembly for preaching. Listening is twelfth: clarifying that when that preacher expounds the correct Dharma, he should establish others to abide together in reverence and listen without error. Praising the Buddha briefly and extensively is thirteenth: according to the custom of the Western realm, whenever one wishes to preach the Dharma or engage in rigorous debate, one praises the Three Jewels, which is called praising briefly and extensively. The superior benefit of study is fourteenth: if one completely cultivates and trains in the five-part preaching of the Dharma, like five-part music, it can cause oneself and others to give rise to joy and pleasure, and can also bring about benefits for oneself and others, hence called the superior benefit of study; moreover, preaching the Dharma equipped with the five meanings can cause oneself and others to be endowed with the superior benefit of the three trainings.