瑜伽師地論分門記 2.66

2.66

十四中第十四依沙門莊嚴明資糧義分七。一總問。二頌略答分十七如論。三列名分十七如論。四廣解釋分十七　第一依正信明沙門莊嚴分三。一問。二答分二。一標。二釋分十四如論。三結　第二依無諂曲明沙門莊嚴分三。一問。二答分二。一明無諂相。二明業用。三結　第三依少諸疾病明沙門莊嚴分三。一問。二答分二。一標。二釋分三。一依變。二依無相。三依隨時明無病相。三結　第四依為性勤進明沙門莊嚴分三。一問。二答分二。一明自性分五。二明業用。三結　第五依妙慧明沙門莊嚴分三。一問。二答分五。一依聰等三法。二依諸根。三依了說。四依俱生。五依加行慧。三結　第六依少欲明沙門莊嚴分三。一問。二答分二。一立因。二顯果分二。一標。二釋。三結　第七依喜足明沙門莊嚴分三。一問。二答分四。一明總義。二明無希。三明無染。四例餘。三結　第八依易養明沙門莊嚴分三。一問。二答分二。一明易養。二明難養分二。一依他。二依追求明難養。三結　第九依易滿明沙門莊嚴分三。一問。二答分二。一依少。二依麁明易滿。三結　第十依杜多功德明沙門莊嚴分七。一總問。二略答列名。三明立數因由分三。一總標。二解釋分二。一略答列名。二別釋分二。一明隨得食。二明次第食。三總結。四廣解釋分十一。一明一座食分三。一問。二答分二。一明一坐義。二明不重食相。三結。二明先止後食分三。一問。二答分二。一明先止相。二明後食義。三結。三明但持三衣分六。一總問。二略答。三徵問。四列名。五明正義。六結。四明但持毳衣分三。一問。二答分三。一依坐具等。二依三衣。三依長衣明毳衣相。三結。五明持糞掃衣分三。一問。二答分三。一明取處。二明衣體。三明作法住。三結。六明阿練若分三。一問。二答分二。一明處所。二明限量。三結。七明常居樹下分三。一問。二答分二。一明思願。二明限量。三結。八明常居逈露分三。一問。二答分二。一明思願。二明逈義。三結。九明常住塚間分三。一問。二答分二。一明思願。二明處所。三結。十明常期端坐分三。一問。二答分三。一明坐處。二明時限。三明坐儀。三結。十一明處如常座分三。一問。二答分二。一明坐處。二明如常義。三結。第五釋名分三。一問。二答分二。一引喻分二。一明過。二明德。二法合分二。一明失分三如論。二明德。三結。第六明勝利功德分三。一依食明功德分二。一標。二釋分二。一治美食貪。二治多食貪。二依衣明功德分三。一略釋。二列名。三別釋分三。一治多衣貪。二治軟觸貪。三治上妙貪。三依敷具明功德分三。一略釋。二列名。三別釋分四。一治諠雜。二治屋宇貪。三治倚樂等貪。四治敷具貪。第七明總結　第十一依端嚴明沙門莊嚴分三。一問。二答分九如論。三結　第十二依知量明沙門莊嚴分三。一問。二答分二。一明施主相。二明知量處分五如論。三結　第十三依賢善士法明沙門莊嚴分三。一問。二答分二。一明賢善性分十如論。二明賢善法分二。一不輕他。二修法行。三結　第十四依聰慧者相明沙門華嚴分五。一總問。二略答。三徵問。四別釋分二。一明愚。二明賢。五結　第十五依堪忍明沙門莊嚴分三。一問。二答分三。一依諦察法忍。二依安受苦忍。三依耐怨害忍明忽相。三結　第十六依柔和明沙門莊嚴分三。一問。二答分二。一立因分六如論。二顯果。三結　第十七依賢善明沙門莊嚴分三。一問。二答分六如論三結　第五明沙門莊嚴功德勝利分三。一總標。二別釋分七如論。三結　第六釋名分三。一立喻分二。一立因。二顯果分四如論。二法合分二。一立因。二顯果。三結　第七明總結。

The fourteenth of the fourteen, explaining the meaning of the provisions [for the path] based on the adornments of a recluse (śramaṇālaṃkāra), has seven parts: 1. General question; 2. Brief answer in verse, with seventeen points as in the treatise; 3. Enumerating the names, with seventeen points as in the treatise; 4. Detailed explanation, with seventeen parts: First, explaining the adornments of a recluse based on correct faith (saddhā), which has three parts: (1) Question; (2) Answer, which has two parts: [a] Labeling; [b] Explanation, with fourteen points as in the treatise; (3) Conclusion. Second, explaining the adornments of a recluse based on being free from deceit and crookedness (aśāṭhya/akauṭilya), which has three parts: (1) Question; (2) Answer, which has two parts: [a] Explaining the characteristic of freedom from deceit; [b] Explaining its function; (3) Conclusion. Third, explaining the adornments of a recluse based on having few illnesses (alpābādhatā), which has three parts: (1) Question; (2) Answer, which has two parts: [a] Labeling; [b] Explanation, with three parts: [i] based on change, [ii] based on absence of symptoms, [iii] explaining the characteristic of freedom from illness based on conformity with the seasons; (3) Conclusion. Fourth, explaining the adornments of a recluse based on being energetic by nature (utsāhavattā), which has three parts: (1) Question; (2) Answer, which has two parts: [a] Explaining its intrinsic nature in five points; [b] Explaining its function; (3) Conclusion. Fifth, explaining the adornments of a recluse based on wondrous wisdom (prajñāvat), which has three parts: (1) Question; (2) Answer, with five parts: [a] Based on the three qualities such as cleverness, [b] Based on the faculties, [c] Based on understanding speech, [d] Based on innate [wisdom], [e] Based on wisdom born of application; (3) Conclusion. Sixth, explaining the adornments of a recluse based on having few desires (alpecchatā), which has three parts: (1) Question; (2) Answer, which has two parts: [a] Establishing the cause; [b] Revealing the fruit, which has two parts: [i] Labeling; [ii] Explanation; (3) Conclusion. Seventh, explaining the adornments of a recluse based on contentment (saṃtuṣṭi), which has three parts: (1) Question; (2) Answer, with four parts: [a] Explaining the general meaning; [b] Explaining lack of longing; [c] Explaining lack of defilement; [d] Exemplifying the rest; (3) Conclusion. Eighth, explaining the adornments of a recluse based on being easy to support (subharatā), which has three parts: (1) Question; (2) Answer, which has two parts: [a] Explaining being easy to support; [b] Explaining being difficult to support, which has two parts: [i] based on others, [ii] explaining being difficult to support based on seeking; (3) Conclusion. Ninth, explaining the adornments of a recluse based on being easy to satisfy (sutarpayatā), which has three parts: (1) Question; (2) Answer, which has two parts: [a] Based on little; [b] Explaining being easy to satisfy based on coarse things; (3) Conclusion. Tenth, explaining the adornments of a recluse based on the virtues of ascetic purification (dhūtaguṇa), which has seven parts: (1) General question; (2) Brief answer enumerating the names; (3) Explaining the reason for establishing the number, with three parts: [a] General indication; [b] Explanation, which has two parts: [i] Brief answer enumerating the names; [ii] Distinct explanation, which has two parts: [A] Explaining eating whatever is obtained; [B] Explaining eating in regular succession; [c] General conclusion; (4) Detailed explanation, with eleven parts: [i] Explaining eating at one sitting (ekāsanika), which has three parts: [A] Question; [B] Answer, which has two parts: (I) Explaining the meaning of one sitting, (II) Explaining the characteristic of not eating again; [C] Conclusion; [ii] Explaining stopping first and eating later (khalupaścādbhaktika), which has three parts: [A] Question; [B] Answer, which has two parts: (I) Explaining the characteristic of stopping first, (II) Explaining the meaning of eating later; [C] Conclusion; [iii] Explaining wearing only the three robes (traicīvarika), which has six parts: (I) General question; (II) Brief answer; (III) Critical question; (IV) Enumerating the names; (V) Explaining the correct meaning; (VI) Conclusion; [iv] Explaining wearing only felt robes (namatika), which has three parts: (I) Question; (II) Answer, with three parts: based on sitting mats and the like, based on the three robes, and explaining the characteristic of felt robes based on extra robes; (III) Conclusion; [v] Explaining wearing robes made of rags from a dust heap (pāṃśukūlika), which has three parts: (I) Question; (II) Answer, with three parts: based on the places where they are obtained, based on the material of the robes, and based on abiding by the rite; (III) Conclusion; [vi] Explaining forest dwelling (āraṇyaka), which has three parts: (I) Question; (II) Answer, which has two parts: explaining the location and explaining the limits; (III) Conclusion; [vii] Explaining regularly dwelling under a tree (vṛkṣamūlika), which has three parts: (I) Question; (II) Answer, which has two parts: explaining the aspiration and explaining the limits; (III) Conclusion; [viii] Explaining regularly dwelling in the open air (ābhyavakāśika), which has three parts: (I) Question; (II) Answer, which has two parts: explaining the aspiration and explaining the meaning of the open air; (III) Conclusion; [ix] Explaining regularly residing in a charnel ground (śmāśānika), which has three parts: (I) Question; (II) Answer, which has two parts: explaining the aspiration and explaining the location; (III) Conclusion; [x] Explaining constantly intending to sit upright (naiṣadyika), which has three parts: (I) Question; (II) Answer, with three parts: explaining the sitting place, explaining the time limit, and explaining the deportment of sitting; (III) Conclusion; [xi] Explaining taking any seat as it is found (yāthāsaṃstarika), which has three parts: (I) Question; (II) Answer, which has two parts: explaining the sitting place and explaining the meaning of as it is found; (III) Conclusion; (5) Explaining the name, which has three parts: [a] Question; [b] Answer, which has two parts: [i] Citing metaphors, which has two parts: explaining faults and explaining virtues; [ii] Application of the Dharma, which has two parts: explaining faults, in three points as in the treatise, and explaining virtues; [c] Conclusion; (6) Explaining the benefits and virtues, which has three parts: [a] Explaining virtues based on food, which has two parts: indication, and explanation with two parts: remedying craving for fine food and remedying craving for much food; [b] Explaining virtues based on robes, which has three parts: brief explanation, enumerating names, and distinct explanation with three parts: remedying craving for many robes, remedying craving for soft touch, and remedying craving for exquisite quality; [c] Explaining virtues based on bedding and seats, which has three parts: brief explanation, enumerating names, and distinct explanation with four parts: remedying commotion, remedying craving for houses, remedying craving for the pleasure of reclining and the like, and remedying craving for bedding and seats; (7) General conclusion. Eleventh, explaining the adornments of a recluse based on dignified appearance (prāsādika), which has three parts: (1) Question; (2) Answer, with nine points as in the treatise; (3) Conclusion. Twelfth, explaining the adornments of a recluse based on knowing moderation (mātrajñatā), which has three parts: (1) Question; (2) Answer, which has two parts: [a] Explaining the characteristic of donors; [b] Explaining situations of knowing moderation, with five points as in the treatise; (3) Conclusion. Thirteenth, explaining the adornments of a recluse based on the qualities of a worthy person (satpuruṣadharma), which has three parts: (1) Question; (2) Answer, which has two parts: [a] Explaining the nature of a worthy person, with ten points as in the treatise; [b] Explaining the dharmas of a worthy person, with two parts: not looking down on others and practicing the conduct of the Dharma; (3) Conclusion. Fourteenth, explaining the adornments of a recluse based on the characteristics of the wise (paṇḍita-lakṣaṇa), which has five parts: (1) General question; (2) Brief answer; (3) Critical question; (4) Distinct explanation, which has two parts: explaining the foolish and explaining the wise; (5) Conclusion. Fifteenth, explaining the adornments of a recluse based on forbearance (kṣānti), which has three parts: (1) Question; (2) Answer, with three parts: explaining the characteristics based on patience in closely examining dharmas, based on patience in enduring suffering, and based on patience in bearing enmity and injury; (3) Conclusion. Sixteenth, explaining the adornments of a recluse based on gentleness (soratya), which has three parts: (1) Question; (2) Answer, which has two parts: [a] Establishing the cause, with six points as in the treatise; [b] Revealing the fruit; (3) Conclusion. Seventeenth, explaining the adornments of a recluse based on goodness (bhadratā), which has three parts: (1) Question; (2) Answer, with six points as in the treatise; (3) Conclusion. 5. Explaining the virtues and benefits of the adornments of a recluse, which has three parts: (1) General indication; (2) Distinct explanation, with seven points as in the treatise; (3) Conclusion. 6. Explaining the name, which has three parts: (1) Establishing metaphors, which has two parts: establishing the cause, and revealing the fruit with four points as in the treatise; (2) Application of the Dharma, which has two parts: establishing the cause and revealing the fruit; (3) Conclusion. 7. General conclusion.