瑜伽論記 24.299

24.299

第二廣解中，即分為五。初解易可共住，言由依身等，於同梵行現行非愛者，此三業乖反，將解六和先解不和。又於僧祇共有財物，不平受用者，明施不同。又有戒、見等者，明戒見不同。與此相違下，順顯六和。第一立三者，即三業；第二立四者，施同也；第三立五六者，同戒見也。又於此中乃至若慈善友者，三業同也，立第四者，施同也。若物令乃至是名平等受用者，受用同也。聖所受戒下，解戒因也。出世正見下，明見因也。又由二相，成可樂性等者，總解六和是可樂法。一、體彼六和有德，可重荷彼六和，有恩而自慰意，謂由得六和自安，安他故名有恩也。又可樂性，有二差別等者，由可樂故，未生令生、已生增長。應知此中尊重增上乃至財法二攝者，施同即是財攝，餘五種同即是法攝。彼二增上已下，釋名差別。

"In the second, extensive explanation, it is divided into five parts. First, explaining ease of dwelling together: the statement 'by relying on the body, etc., engaging in the unpleasing toward fellow practitioners of the pure life' refers to the three karmic activities being discordant; wishing to explain the six concords, it first explains discordance. Furthermore, 'enjoying the shared property of the Saṅgha unequally' clarifies disparity in giving. Furthermore, 'having precepts, views, etc.' clarifies disparity in precepts and views. From 'contrary to this' downward, it affirmatively reveals the six concords. The first establishes three, which are the three karmic activities; the second establishes four, which is concordance in giving; the third establishes five and six, which are concordance in precepts and views. Furthermore, 'within this... up to: if they are benevolent and good friends' refers to concordance of the three karmic activities; establishing the fourth refers to concordance in giving. 'If goods cause... up to: this is called equal enjoyment' refers to concordance in enjoyment. From 'the precepts received by the noble ones' downward, it explains the cause of the precepts. From 'supramundane right view' downward, it clarifies the cause of the view. Furthermore, regarding 'by two marks, constituting a delightful nature, etc.,' it generally explains that the six concords are delightful phenomena: first, directly understanding that those six concords have virtue and are worthy of respect; bearing those six concords has benevolence and self-consoles the mind, meaning that by obtaining the six concords, one secures oneself and secures others, hence it is called 'having benevolence.' Furthermore, regarding 'the delightful nature has two distinctions, etc.': because it is delightful, what has not arisen is made to arise, and what has arisen is made to increase. One should know that here, 'respect as predominant... up to: both material and dharmic inclusion': concordance in giving is material inclusion, while the other five concordances are dharmic inclusion. From 'the predominance of those two' downward, it explains the distinctions of names."