瑜伽師地論略纂 11.71

11.71

〈施品〉者，即六度中施波羅蜜也。菩提分法持有十六品：第一、若所學處，明五品七法，攝前五品；第二、若如是學，明學之法用，即第六一品；自下十品，宗明能修學，兼有所學。若如舊論，菩提分法持初亦開為三，遠師但判為二，如上品首數辨。　就以下十品中，大分為三：初之七品，是其自分，不明勝進，但自分之行；次有二品，明其勝進；末後一品，因成果滿。就自分中，品分為二，義判有三。品分為二者，初有六品，明自利行；四攝一品，明利他行。　義判為三者，二判如上，即〈四攝品〉中說種種施，至同利下，法行辨德，彰修成道。自利六品，即明六度，施品建初，故言品施。　問曰：何故前明所學處、如是學法品首生起，此第三明能修學文前不生起，有何意邪？義曰：義准可知，何須分別。下〈功德品〉方有結文，自之文略，已如前〈力種性品〉初解。

The "Chapter on Giving" is the perfection of giving (dāna-pāramitā) among the six perfections. The stage holding the factors of enlightenment (bodhipakṣa-dharma) comprises sixteen chapters: first, on the areas of training, clarifying five chapters and seven dharmas, subsuming the previous five chapters; second, on training in this manner, clarifying the application of training, which is the single sixth chapter; from then on, the ten chapters centrally clarify the ability to practice training, while concomitantly involving the training itself. If according to the older treatise, the beginning of the stage holding the factors of enlightenment was also opened into three; Master Huiyuan, however, analyzed it into only two, as determined at the head of the previous chapter. / Among the following ten chapters, they are broadly divided into three: the first seven chapters are their own division, not clarifying superior advancement, but only the practice of their own division; next there are two chapters clarifying their superior advancement; the final chapter is where causes are completed and fruits are perfected. Within their own division, the chapters are divided into two, but conceptually analyzed into three. Being divided into two by chapter means that the first six chapters clarify practice for one's own benefit, while the one chapter on the four means of attraction clarifies practice for benefiting others. / Conceptual analysis into three means: two analyses are as above; that is, in the "Chapter on the Four Means of Attraction," various kinds of giving are taught, down to sharing benefits, where practicing the Dharma distinguishes virtues and demonstrates the cultivation of the path. The six chapters on one's own benefit clarify the six perfections; the Chapter on Giving is established first, hence it is called the Chapter on Giving. / Question: Why was there a genesis at the head of the chapters clarifying the areas of training and the dharmas of training in this manner, but before the text of this third part clarifying the ability to practice training there is no genesis? What is the reason? The commentary states: It can be known by inference from the meaning; why must it be analyzed? Only in the "Chapter on Merits" below is there a concluding text; its own text is abbreviated, as already explained at the beginning of the previous "Chapter on Powers and Dispositions."