瑜伽師地論略纂 11.92

11.92

論廣饒有情戒中云又諸菩薩由十一種相等，乃至於一一相中成熟一切種，十一種行。何者十一相？若勘前略解饒生十一相，釋下文十一相者，「謂諸菩薩於諸有情彼彼事業皆為助伴」下，為一；「又諸菩薩為諸有情如理宣說，謂於樂行惡行等」下，是第二；「又諸菩薩於其有思諸有情所，深知思慧」下，是第三；「又諸菩薩於遭怖畏諸有情類能為救護」下，是第四；「又諸菩薩於處衰惱諸有情類能善開解」下，明第五；「又諸菩薩備資生具，隨有來求，即皆施與」下，是第六；「又諸菩薩性好攝受諸有情類，如法御眾」下，明第七；「又諸菩薩於有情心，性好隨轉，隨心轉時」下，明第八；「又諸菩薩性好讚揚真實功德，令他歡喜」下，明第九；「又諸菩薩性好悲愍，以調伏法，調伏有情」下，是第十；「又諸菩薩為欲饒益諸有情故，現神通力」下，明第十一。　此十一相，准上略解十一相配之。又依下四十三卷靜慮中與此同，雖助伴為二，仍合是第一；若分為二，即十二相也，故知合助伴為一。若依舊《地持》，自有一、二，乃至十一數，前略中亦爾。前解略中已會二論不同所以，今此中依舊《地持》十一者，「謂諸菩薩於諸有情彼彼事業皆為助伴是」下是一。　「於諸救苦亦為助伴」下，第二。即於前言第一中分出第二，即合前第四、第五共為第五一相。《地持》前略解中已有如此開合不同，其廣解與略文同。今若准下第四十一卷，即事業助伴、救苦為二門。又前言第三之中，解報恩中云如於事業，如是於苦，如理說等，即分事業、救苦為二，此何意也？義曰：今准前略十一相義，即事業、救苦合為一，以助伴義等故。若所為助伴，一是事業，一是救苦，二義別故，所以後四十一及報恩中開為二。何以得知？即報恩中解云於如理說，於方便說。如理說，前言十一相第二相。方便說是何？第三是報恩，方便說合當第三。報恩中，何處有方便說義？今解第二如理說中，有云或復方便善巧宣說，如於樂行等，即是方便說。此若十相明義，即如理、方便亦說合第二。若說雖同，如理、方便二義別故，故此中分為二。　問曰：若爾，何以故，此報恩中解不牒報恩來，有何義也？義曰：此解報恩，報恩具前後十相故，更不別標報恩相也。若方便說、救苦各為一，前略中應十二相，以助伴中分為二故。有義：此助伴為二。若爾，何故略有十一又字？義曰：其第四、第五又字合為第五，其第一又字中分助伴為二，即此廣文中須准勘知。義曰：此以古說，其實論梵本無一、二、三、四等標名，翻譯家自置，前第一義為正。若依遠師，前二是同事，次一愛語，次四布施，後四利行。今則不然。初一同事，次一愛語，次五布施，次四利行。以二文違，如前引。又同事中有樂苦同事，初樂後苦，依文尋之。

In the Treatise, regarding the extensive [exposition of] the precept of benefiting sentient beings, it states: 'Furthermore, bodhisattvas, through eleven kinds of marks,' down to 'in each and every mark fully accomplish all modes of the eleven kinds of practices.' What are the eleven marks? If we compare the earlier brief explanation of the eleven marks of benefiting sentient beings with the explanation of the eleven marks in the text below: from 'namely, bodhisattvas serve as companions to sentient beings in their various undertakings' downward is the first; from 'furthermore, bodhisattvas speak the Dharma in accordance with principle for sentient beings, namely for those who delight in practicing evil conduct' downward is the second; from 'furthermore, bodhisattvas, in the presence of those sentient beings who possess reflective discernment, deeply know their reflective wisdom' downward is the third; from 'furthermore, bodhisattvas are able to protect and rescue those types of sentient beings who meet with terrors' downward is the fourth; from 'furthermore, bodhisattvas are able to skillfully comfort and relieve those types of sentient beings who abide in decline and sorrow' downward explains the fifth; from 'furthermore, bodhisattvas provide the requisites of life, and whenever someone comes to ask, they give them all' downward is the sixth; from 'furthermore, bodhisattvas by nature delight in gathering in types of sentient beings and governing the assembly in accordance with the Dharma' downward explains the seventh; from 'furthermore, bodhisattvas by nature delight in conforming to the minds of sentient beings, and when conforming to their minds' downward explains the eighth; from 'furthermore, bodhisattvas by nature delight in praising real virtues to bring joy to others' downward explains the ninth; from 'furthermore, bodhisattvas by nature delight in compassionate pity, subduing sentient beings by methods of taming' downward is the tenth; from 'furthermore, bodhisattvas, wishing to benefit sentient beings, manifest supernormal powers' downward explains the eleventh. These eleven marks are matched in accordance with the earlier brief explanation of the eleven marks. Moreover, according to the dhyāna section in fascicle forty-three below, it is identical with this: although serving as a companion has two [aspects], they are still combined as the first; if divided into two, there would be twelve marks, and therefore we know that serving as a companion is combined into one. If following the older Bodhisattvabhūmi-sūtra, it inherently has the numerals one, two, up to eleven, and the same was true in the earlier brief [exposition]. In the earlier explanation of the brief [exposition], the reason why the two treatises differ has already been reconciled. Now, here, following the eleven of the older Bodhisattvabhūmi-sūtra: from 'namely, bodhisattvas serve as companions to sentient beings in their various undertakings' downward is the first; from 'serving as companions also in the rescue from various sufferings' downward is the second. That is, it divides a second out from what was formerly called the first, and thus combines the earlier fourth and fifth together as the single fifth mark. In the earlier brief explanation of the Bodhisattvabhūmi-sūtra, there was already such a difference of dividing and combining; its extensive explanation is the same as the brief text. Now, if we follow the forty-first fascicle below, then serving as a companion in undertakings and rescuing from suffering form two headings. Moreover, in what was previously called the third, in explaining the repaying of kindness, it states 'as in undertakings, so in suffering, speaking in accordance with principle,' which divides undertakings and rescuing from suffering into two. What is the meaning of this? The meaning is: now, in accordance with the meaning of the earlier brief eleven marks, undertakings and rescuing from suffering are combined into one, because the meaning of serving as a companion is equivalent. If [considered as] that for which companionship is provided, one is undertakings and one is rescuing from suffering; because the two meanings are distinct, they are divided into two in the later forty-first fascicle and under the repaying of kindness. How is this known? That is, under the repaying of kindness, it explains: 'in speaking in accordance with principle, in speaking through skillful means.' 'Speaking in accordance with principle' is the second mark among the earlier-mentioned eleven marks. What is 'speaking through skillful means'? The third is repaying kindness; speaking through skillful means ought to correspond to the third. Where in the repaying of kindness is the meaning of speaking through skillful means? Now, in explaining the second, speaking in accordance with principle, it contains: 'or further proclaiming with skillful means, as for those who delight in practicing [evil],' which is speaking through skillful means. If explaining the meaning in terms of the ten marks, then speaking in accordance with principle and speaking through skillful means are also combined into the second. Although they are the same in being speech, because the two meanings of principle and skillful means are distinct, they are divided into two here. Question: If so, why is it that the explanation under this repaying of kindness does not take up the term 'repaying kindness'? What is the meaning? The meaning is: this explains repaying kindness, and repaying kindness fully possesses the preceding and following ten marks, so it does not separately label a mark of repaying kindness. If speaking through skillful means and rescuing from suffering are each made into one, then in the earlier brief [exposition] there should be twelve marks, because companionship is divided into two. There is an interpretation: this companionship is made into two. If so, why are there eleven instances of the character 'furthermore' in the brief [exposition]? The meaning is: the fourth and fifth instances of the character 'furthermore' are combined as the fifth, and within the first instance of the character 'furthermore,' companionship is divided into two; this must be ascertained and known by comparison with this extensive text. The meaning is: this is an ancient explanation; in reality, the Sanskrit text of the treatise lacks labels such as one, two, three, four, etc., which were placed there by the translators; the first meaning given above is the correct one. If following Master Yuan, the first two are joint action, the next one is affectionate speech, the next four are giving, and the last four are beneficial action. Now we hold otherwise: the first one is joint action, the next one is affectionate speech, the next five are giving, and the last four are beneficial action. Because the two texts conflict, as cited earlier. Moreover, within joint action there is sharing joy and suffering: first joy and then suffering, which can be found by examining the text.