瑜伽師地論分門記 4.32

4.32

第三答善行饒益有情戒義分三。一總標。二廣解。三總結　廣解分十一　一依於諸有情彼彼事業作其助伴明善行饒益有情戒分二。一標。二釋分七。一依思量等。二依往來。三依無倒加行。四依守護。五依和合。六依義會。七依修福明助作　二依救苦作助伴明善行饒益有情戒分二。一標。二釋分十。一依疾役。二依盲者。三依聾者。四依迷方。五依支分不具。六依愚騃七依五蓋。八依八尋思。九依他蔑等。十依疲乏明救苦相　三依如理宣說明善行饒益有情戒分二。一標。二釋分四。一依惡行。二依慳行。三依求財。四依憎嫉有情明理宣說相分三。一依□□行。二依見道。三依修道明饒益行　四依報恩明善行饒益有情戒分二。一標。二釋分十四。一依令坐。二依酬答。三依作伴。四依除苦。五依如理說。六依方便說。七依救畏。八依解憂。九依資具。十依與依止。十一依隨轉。十二依顯德。十三依調伏。十四依現通明報恩相　五依救護怖畏有情明善行饒益有情戒分二。一標。二釋分十四如論　六依除愁憂明善行饒益有情戒分三。一標。二釋分二。一依父母等明除憂苦分二。一標。二釋分十四如論。三依財寶明除憂苦分二。一標。二釋分八如論。三結　七依施資具明善行饒益有情戒分二。一標。二釋分九如論　八依攝受離親教及軌梵師有情已順他有情心明善行饒益有情戒分二。一總標。二廣解分二　一略釋攝受隨順分二。一依無染意樂明同住攝受相。二依加行明隨順他心分二。一依施資具明加行相分二。一標。二釋分二。一依從他求資具明隨順他相。二依自資具明隨順他相。二依教授教誡明加行隨順他相分三。一依教授明加行。二依教誡明加行。三指廣文　第二廣釋攝受隨順二法分二。一總標分二。一標攝受同住相。二標隨順相。二別釋分二。一廣明同住攝受義分二。一依憂苦明攝受義。二依喜樂明攝受義。初文分六。一依不利自他身語二業憂苦而不現行明攝受義分二　一標。二釋。二依利自他身語二業憂苦要當現行明攝受義。三依不利餘無量有情而不現行憂苦明攝受義。四依見利餘無量有情要當現行身語二業憂苦明攝受義。五依見不利自他非學處等而不現行身語二業憂苦明攝受義。六依見利自他亦是學處等要當現行身語二業憂苦明攝受義。第二例餘喜樂二法明攝受義。第二廣明隨順他義分六。一依不諫誨明隨順義。二依不酬報明隨順義。三依終不故意惱他明隨順義分二。一明不作相。二明開文。四依不嗤誚等四法明隨順義分四如論。五依非不親近等明隨順義分三如論。六依現前不毀他所愛等六法明隨順義分六如論　第九依攝受入正法人明善行饒益有情戒分二。一標。二釋分五如論　第十依攝受調伏內法邪行有情明善行饒益有情戒分二。一總標。二列釋分三。一依訶責明調伏行分三。一明下品訶責法分三。一明犯相。二明思念。三明治法。二明中品訶責法分三。一明犯相。二明思念。三明治法。三明上品訶責法分三。一明犯相。二明思念。三明治法。二依治罰明調伏行。三依驅擯明調伏行分二。一明下中品治罰法分三。一明犯相。二明思念。三明治法。二明上品治罰法分四。一明犯相。二明治法。三明意趣。四明勝利　第十一依攝受於聖教有憎嫉有情明善行饒益有情戒分二。一總標。二別釋分二。一依作恐怖明利有情行分二。一依惡行有性明作恐怖法分二。一標。二釋分三。一明示現相二立教。三顯勝利。二依求過有情明作恐怖法分四。一立無信相。二顯調伏方便。三明生信。四明勝利。二依作引攝法明利有情行分二。一立因分二。一標。二釋分三。一依十八變。二依諸定。三神通立因。二顯果利分二。一標。二釋分五如論。

Part three, answering the meaning of the precept of well practicing what benefits sentient beings, has three sections: 1. general statement; 2. detailed explanation; 3. general summary. The detailed explanation has eleven subsections: (1) Based on acting as a companion in the various undertakings of sentient beings, clarifying the precept of well practicing what benefits sentient beings has two parts: [1] statement; [2] explanation, divided into seven: a. based on deliberating and so forth; b. based on coming and going; c. based on un-mistaken applied practice; d. based on guarding; e. based on reconciling; f. based on gatherings for assemblies; g. based on cultivating merit, clarifying acting as a companion. (2) Based on acting as a companion in relieving suffering, clarifying the precept of well practicing what benefits sentient beings has two parts: [1] statement; [2] explanation, divided into ten: a. based on the sick; b. based on the blind; c. based on the deaf; d. based on those who have lost their way; e. based on those deficient in limbs; f. based on the foolish; g. based on the five hindrances; h. based on the eight thoughts; i. based on those despised by others, and so forth; j. based on the exhausted, clarifying the aspects of relieving suffering. (3) Based on expounding in accordance with the truth, clarifying the precept of well practicing what benefits sentient beings has two parts: [1] statement; [2] explanation, divided into four: a. based on evil conduct; b. based on stingy conduct; c. based on seeking wealth; d. based on beings who hate and are jealous, clarifying the aspects of expounding in accordance with reason, which has three parts: based on […] conduct; based on the path of seeing; based on the path of cultivation, clarifying beneficial practice. (4) Based on repaying kindness, clarifying the precept of well practicing what benefits sentient beings has two parts: [1] statement; [2] explanation, divided into fourteen: a. based on offering a seat; b. based on responding; c. based on providing companionship; d. based on eliminating suffering; e. based on expounding in accordance with truth; f. based on expounding with skillful means; g. based on rescuing from fear; h. based on dispelling sorrow; i. based on requisites; j. based on giving reliance; k. based on accommodating; l. based on revealing virtues; m. based on taming; n. based on manifesting supernormal powers, clarifying the aspects of repaying kindness. (5) Based on protecting and rescuing fearful sentient beings, clarifying the precept of well practicing what benefits sentient beings has two parts: [1] statement; [2] explanation, divided into fourteen as in the treatise. (6) Based on dispelling grief and sorrow, clarifying the precept of well practicing what benefits sentient beings has three parts: [1] statement; [2] explanation, divided into two: a. based on parents and so forth, clarifying the dispelling of sorrow and suffering, divided into two: (a) statement; (b) explanation, divided into fourteen as in the treatise; b. based on wealth and treasures, clarifying the dispelling of sorrow and suffering, divided into two: (a) statement; (b) explanation, divided into eight as in the treatise; [3] summary. (7) Based on giving requisites, clarifying the precept of well practicing what benefits sentient beings has two parts: [1] statement; [2] explanation, divided into nine as in the treatise. (8) Based on gathering in sentient beings who have left their preceptors and ācāryas and accommodating the minds of other sentient beings, clarifying the precept of well practicing what benefits sentient beings has two parts: [1] general statement; [2] detailed explanation, which has two divisions: [i] brief explanation of gathering in and accommodating, divided into two: a. based on pure aspiration, clarifying the characteristics of dwelling together and gathering in; b. based on applied practice, clarifying accommodating the minds of others, divided into two: (a) based on giving requisites, clarifying the characteristics of applied practice, which has two aspects: (i) statement; (ii) explanation, having two points: based on seeking requisites from others, clarifying the characteristics of accommodating others; based on one's own requisites, clarifying the characteristics of accommodating others; (b) based on instruction and admonition, clarifying the characteristics of applied practice accommodating others, which has three points: based on instruction, clarifying applied practice; based on admonition, clarifying applied practice; referring to the full text; [ii] detailed explanation of the two dharmas of gathering in and accommodating, divided into two: a. general statement, having two points: stating the characteristics of gathering in to dwell together; stating the characteristics of accommodating; b. individual explanations, having two points: (a) fully clarifying the meaning of gathering in to dwell together, divided into two: based on sorrow and suffering, clarifying the meaning of gathering in; based on joy and pleasure, clarifying the meaning of gathering in; the first text is divided into six: (i) based on sorrow and suffering of the two karmas of body and speech that do not benefit oneself or others, which are not to be carried out, clarifying the meaning of gathering in, divided into two: statement and explanation; (ii) based on sorrow and suffering of the two karmas of body and speech that benefit oneself and others, which must definitely be carried out, clarifying the meaning of gathering in; (iii) based on sorrow and suffering that do not benefit immeasurable other sentient beings, which are not to be carried out, clarifying the meaning of gathering in; (iv) based on sorrow and suffering of the two karmas of body and speech that are seen to benefit immeasurable other sentient beings, which must definitely be carried out, clarifying the meaning of gathering in; (v) based on sorrow and suffering of the two karmas of body and speech that are seen not to benefit oneself or others and are not points of training and the like, which are not to be carried out, clarifying the meaning of gathering in; (vi) based on sorrow and suffering of the two karmas of body and speech that are seen to benefit oneself and others and are also points of training and the like, which must definitely be carried out, clarifying the meaning of gathering in; the second uses the other two dharmas of joy and pleasure by analogy to clarify the meaning of gathering in; (b) fully clarifying the meaning of accommodating others, divided into six: (i) based on not admonishing, clarifying the meaning of accommodating; (ii) based on not requiring repayment, clarifying the meaning of accommodating; (iii) based on never intentionally vexing others, clarifying the meaning of accommodating, divided into two: clarifying the aspect of not doing so, and clarifying the allowable exceptions; (iv) based on the four dharmas of not ridiculing and so forth, clarifying the meaning of accommodating, divided into four as in the treatise; (v) based on not avoiding closeness and so forth, clarifying the meaning of accommodating, divided into three as in the treatise; (vi) based on not disparaging in their presence what others hold dear, and so forth, comprising six dharmas, clarifying the meaning of accommodating, divided into six as in the treatise. (9) Based on gathering in those who enter the true Dharma, clarifying the precept of well practicing what benefits sentient beings has two parts: [1] statement; [2] explanation, divided into five as in the treatise. (10) Based on gathering in and subduing sentient beings within the Dharma who engage in wrong practice, clarifying the precept of well practicing what benefits sentient beings has two parts: [1] general statement; [2] enumerated explanation, divided into three: [i] based on reproof, clarifying the practice of subduing, divided into three: a. clarifying the lower-grade method of reproof, divided into three: clarifying the characteristics of the offense; clarifying reflection; clarifying the method of treatment; b. clarifying the middle-grade method of reproof, divided into three: clarifying the characteristics of the offense; clarifying reflection; clarifying the method of treatment; c. clarifying the upper-grade method of reproof, divided into three: clarifying the characteristics of the offense; clarifying reflection; clarifying the method of treatment; [ii] based on penalizing, clarifying the practice of subduing; [iii] based on expulsion, clarifying the practice of subduing, divided into two: a. clarifying the lower- and middle-grade methods of penalizing, divided into three: clarifying the characteristics of the offense; clarifying reflection; clarifying the method of treatment; b. clarifying the upper-grade method of penalizing, divided into four: clarifying the characteristics of the offense; clarifying the method of treatment; clarifying the intent; clarifying the benefits. (11) Based on gathering in sentient beings who hate and are jealous of the holy teaching, clarifying the precept of well practicing what benefits sentient beings has two parts: [1] general statement; [2] individual explanations, divided into two: [i] based on inspiring fear, clarifying the practice of benefiting sentient beings, divided into two: a. based on beings of evil conduct, clarifying the method of inspiring fear, divided into two: statement; explanation, divided into three: clarifying the manifestation; establishing the teaching; demonstrating the benefits; b. based on sentient beings who seek faults, clarifying the method of inspiring fear, divided into four: setting forth the mark of lack of faith; demonstrating skillful means of subduing; clarifying the generation of faith; clarifying the benefits; [ii] based on the method of drawing them in, clarifying the practice of benefiting sentient beings, divided into two: a. setting forth the cause, divided into two: statement; explanation, divided into three: based on the eighteen transformations; based on the concentrations; based on supernormal powers, setting forth the cause; b. demonstrating the beneficial fruits, divided into two: statement; explanation, divided into five as in the treatise.