瑜伽師地論分門記 5.96

5.96

二廣答分二中第二異門依年德俱尊等三十種善行明善知世間義分三十。一依年德俱尊修和敬業明善知世間分三。一立所敬。二立能敬。三結。二依年德相似而格量明善知世間分三。一立所敬。二立能敬。三結。三依年德俱卑勸修勝德等明善知世間分三。一立所敬。二立能敬。三結。四依希求財法有情以財法明善知世間分三。一立求人。二立施人。三明施法。五依雖處尊位而不憍慠明善知世間。六依供給所攝有情等明善知世間。七依識與不識等心為友明善知世間。八依無依怙有情作依怙明善知世間。九依有緣現謔而不過量明善知世間。十依極善親友不出麁言明善知世間。十一依於他不久懷忿明善知世間分二。一立所治。二立能治。十二依身語訾辱自省己過明善知世間分二。一立所治。二立能治。十三依不輕躁身語意業明善知世間。十四依能遠十四垢業明善知世間。十五依藏隱六方明善知世間。十六依遠四惡友明善知世間。十七依攝四善友明善知世間。十八依現法財位等四法善巧明善知世間分二。一總標。二別釋分四如論。十九依不誑他明善知世間。二十依於現行罪染懷慚恥明善知世間。二十一依守護正行明善知世間。二十二依寄付深可倚信明善知世間。二十三舉貸他物終不違桿明善知世間。二十四依共財明善知世間。二十五依共知真寶無抂豪釐明善知世間。二十六依善知於世時務明善知世間。二十七依於所應作而作助伴明善知世間。二十八依如法治世不以非法明善知世間。二十九依勸捨惡修善明善知世間。三十依八種聖語言明善知世間分二。一標。二釋分八如論。第三明總結分三。一立因。二顯果。三結　第三長行廣解分十六中第六依正修四依明菩提分法分三。一廣解。二明略義。三顯業用　初文分三。一總問。二廣答。三總結分四　一明依義不依文相分二。一明正義分二。一立正求體。二明非求相。二明聽義軌則　第二明依法不依人相分二。一明正義分三。一明依法義。二明不依人相。三結。二明依法勝利分二。一立因。二顯果　第三明依了義經不依不了義經分四。一明正義分三。一立因。二顯果。三明勝利。二徵。三答所以。四示過　第四明依智不依識分二。一明正義分二。一明依智義。二明不依識相。二明勝利分二。一立因。二顯果　第三明總結　大門分三中第二明略義分二。一標。二釋分四如論　大門分三中第三顯業用分二。一立因。二顯果。

In the second [part], the detailed answer, which has two [alternative approaches], the second alternative approach explains the meaning of being skilled in knowing the world based on thirty kinds of good deeds, such as being venerable in both age and virtue, divided into thirty: 1. Explaining being skilled in knowing the world based on cultivating respectful actions towards those who are venerable in both age and virtue, divided into three: (1) establishing those who are respected, (2) establishing those who can respect, (3) conclusion. 2. Explaining being skilled in knowing the world based on estimating those equal in age and virtue, divided into three: (1) establishing those who are respected, (2) establishing those who can respect, (3) conclusion. 3. Explaining being skilled in knowing the world based on encouraging the cultivation of superior virtues in those inferior in both age and virtue, divided into three: (1) establishing those who are respected, (2) establishing those who can respect, (3) conclusion. 4. Explaining being skilled in knowing the world based on providing material wealth and the Dharma to sentient beings who seek wealth and the Dharma, divided into three: (1) establishing the seeker, (2) establishing the giver, (3) explaining the Dharma of giving. 5. Explaining being skilled in knowing the world based on not being arrogant despite occupying an exalted position. 6. Explaining being skilled in knowing the world based on providing for sentient beings who are cared for and so forth. 7. Explaining being skilled in knowing the world based on having an equal mind as a friend to both acquaintances and strangers. 8. Explaining being skilled in knowing the world based on acting as a refuge for sentient beings who have no refuge. 9. Explaining being skilled in knowing the world based on jesting when occasion arises without exceeding proper measure. 10. Explaining being skilled in knowing the world based on not uttering harsh speech even to extremely good, close friends. 11. Explaining being skilled in knowing the world based on not harboring resentment against others for long, divided into two: (1) establishing what is to be remedied, (2) establishing the remedy. 12. Explaining being skilled in knowing the world based on reflecting on one's own faults when reviled in body or speech, divided into two: (1) establishing what is to be remedied, (2) establishing the remedy. 13. Explaining being skilled in knowing the world based on not being frivolous in actions of body, speech, and mind. 14. Explaining being skilled in knowing the world based on being able to distance oneself from the fourteen defiled actions. 15. Explaining being skilled in knowing the world based on concealing the six directions. 16. Explaining being skilled in knowing the world based on distancing oneself from four evil friends. 17. Explaining being skilled in knowing the world based on gathering four good friends. 18. Explaining being skilled in knowing the world based on skillfulness in the four things such as present-life wealth and status, divided into two: (1) general presentation, (2) specific explanation, divided into four as in the treatise. 19. Explaining being skilled in knowing the world based on not deceiving others. 20. Explaining being skilled in knowing the world based on feeling shame and remorse regarding manifest transgressions and defilements. 21. Explaining being skilled in knowing the world based on guarding correct conduct. 22. Explaining being skilled in knowing the world based on being deeply trustworthy when entrusted with deposits. 23. Explaining being skilled in knowing the world based on never defaulting when borrowing property from others. 24. Explaining being skilled in knowing the world based on shared wealth. 25. Explaining being skilled in knowing the world based on mutually appraising genuine treasures without a hair's breadth of unfairness. 26. Explaining being skilled in knowing the world based on knowing well the timely affairs of the world. 27. Explaining being skilled in knowing the world based on acting as an assistant in what ought to be done. 28. Explaining being skilled in knowing the world based on governing the world according to the Dharma and not unlawfully. 29. Explaining being skilled in knowing the world based on exhorting the abandonment of evil and the cultivation of good. 30. Explaining being skilled in knowing the world based on the eight kinds of noble speech, divided into two: (1) presentation, (2) explanation, divided into eight as in the treatise. The third [part] explains the general conclusion, divided into three: (1) establishing the cause, (2) showing the fruit, (3) conclusion. In the third main section, the detailed explanation in prose, which has sixteen [parts], the sixth explains the factors conducive to awakening based on the correct cultivation of the four reliances, divided into three: 1. detailed explanation, 2. explaining the condensed meaning, 3. revealing the functions. The first text is divided into three: 1. general inquiry, 2. detailed answer, 3. general conclusion, divided into four: 1. Explaining the characteristic of relying on the meaning and not on the letter, divided into two: (1) explaining the correct meaning, divided into two: [a] establishing the essence of correct seeking, [b] explaining the characteristics of incorrect seeking; (2) explaining the rules for listening to the meaning. 2. Explaining the characteristic of relying on the Dharma and not on the person, divided into two: (1) explaining the correct meaning, divided into three: [a] explaining the meaning of relying on the Dharma, [b] explaining the characteristic of not relying on the person, [c] conclusion; (2) explaining the benefits of relying on the Dharma, divided into two: [a] establishing the cause, [b] showing the fruit. 3. Explaining reliance on definitive sūtras and not on non-definitive sūtras, divided into four: (1) explaining the correct meaning, divided into three: [a] establishing the cause, [b] showing the fruit, [c] explaining the benefits; (2) objection; (3) answering the reason; (4) demonstrating faults. 4. Explaining reliance on wisdom and not on consciousness, divided into two: (1) explaining the correct meaning, divided into two: [a] explaining the meaning of relying on wisdom, [b] explaining the characteristic of not relying on consciousness; (2) explaining the benefits, divided into two: [a] establishing the cause, [b] showing the fruit. 3. Explaining the general conclusion. Of the three divisions of the major section, the second, explaining the condensed meaning, is divided into two: (1) presentation, (2) explanation, divided into four as in the treatise. Of the three divisions of the major section, the third, revealing the functions, is divided into two: (1) establishing the cause, (2) showing the fruit.