瑜伽師地論略纂 12.59

12.59

論云「由五因緣，於諸有情能作不虛加行等者中，乃至應知其相」，此領解二種：一、於諸有情求作利益安樂；二、乃至如實了知。如〈供養品〉中，若發有五事，乃至三、隨順說法，四、不疲厭，五、悲平等。　次頌有六門，初加行中無佛者，以佛無加行故。　次頌有五門，第五門中中四者、愛語攝事，一切攝事此為第一，以親疎皆近故，能引出世，入法初門，化攝事故，餘不爾。　次有二頌，總有九門：初一頌有四門，第二頌有五門。初頌第一、法施設中云「次第結集、安置、制立」者，結集謂經，安置謂摩呾理迦，制立謂毘尼；又三乘法；又次第集其文，安置集其義，制立諸學處法。　增三門諦中，「相諦」，謂諸法之體相。「語諦」，謂能詮之教。「用」，謂諸法作用。　增五門中，前四，四諦也；後一，非安立諦。　增六門中云一、諦諦；二、妄諦，說真、妄事也。又善法名諦諦，不善等法名妄諦。　增七門中，愛味、過患，謂集、苦二諦。出離，謂滅諦，或通道諦。法性，謂真如。勝解諦，即勝解斷，在果也。　增九門中，前四是苦下四行；次二是常斷二見，斷亦名為愛，即愛此見故，即當集諦；第七即道諦，加行智；八、九即滅諦。

Regarding the treatise's statement, "Due to five causes and conditions, being able to perform unfruitless preparation toward sentient beings... up to: one should know its characteristics": this comprehends two types: first, seeking to benefit and bring ease to sentient beings; second, up to knowing in accordance with reality. As in the "Chapter on Offerings," if arouse there are five matters, up to: third, teaching the Dharma in accordance; fourth, untiring; fifth, equality of compassion. The next verse has six aspects; in the first, preparation, there is no Buddha, because the Buddha lacks preparation. The next verse has five aspects; among the five aspects, the fourth is the means of attraction through loving speech. Of all means of attraction, this is the foremost; because close and distant are all drawn near, it can induce transcendence, serve as the initial gate to enter the Dharma, and acts to transform and attract, whereas the others do not. Next there are two verses, altogether having nine aspects: the first verse has four aspects, and the second verse has five aspects. In the first aspect of the first verse, "designation of dharmas," where it states "sequentially compiling, arranging, and enacting": "compiling" refers to sūtras, "arranging" refers to mātṛkās, and "enacting" refers to vinaya; or they refer to the teachings of the three vehicles; or sequentially compiling their texts, arranging their meanings, and enacting the rules of the training precepts. In the division into three truths: "truth of characteristics" refers to the substance and characteristics of phenomena; "truth of words" refers to the teachings that express; "function" refers to the functional operations of phenomena. In the division into five, the first four are the four truths, and the last one is the unestablished truth. In the division into six, it states: first, true truth; second, false truth, speaking of real and deceptive matters. Furthermore, wholesome dharmas are termed true truths, and unwholesome and other dharmas are termed false truths. In the division into seven, attachment and fault refer to the two truths of origin and suffering; departure refers to the truth of cessation, or extends to the truth of the path; dharma-nature refers to tathatā; the truth of firm conviction is firm conviction's severance, being in the fruit. In the division into nine, the first four are the four aspects under suffering; the next two are the views of permanence and annihilation—annihilation is also named craving, namely craving for this view, and so it corresponds to the truth of origin; the seventh is the truth of the path, the preparatory wisdom; the eighth and ninth are the truth of cessation.