瑜伽師地論分門記 4

English (machine translation) 4

Language: English

4.1

Within the eighteen sections of the first station of yoga, the Bodhisattvabhūmi: the ninth, Explaining the Chapter on Giving (Dānapaṭala), has six parts: 1. generally explaining the intent of cultivating the six perfections, which has three parts: (1) establishing the cause, (2) revealing the fruit, (3) listing the divisions of the six perfections; 2. general and specific inquiry into the perfection of giving; 3. brief reply in verse, which has nine parts, as in the treatise; 4. brief explanation in prose, which has two parts: (1) marking out, (2) explaining; 5. detailed explanation, which has nine parts.

4.2

1. Explaining giving according to its intrinsic nature (svabhāva-dāna), which has three parts: (1) general inquiry; (2) extensive reply, which has five parts: [i] explaining the intrinsic nature of giving according to intrinsic nature, [ii] explaining the intrinsic nature of giving according to material things given, [iii] explaining the intrinsic nature of giving according to the two gateways of body and speech, [iv] explaining the intrinsic nature of giving according to intentional thought, [v] explaining the intrinsic nature of giving according to the recipient; (3) general conclusion.

4.3

Within the nine parts of the fifth, Detailed Explanation, the second, Explaining the characteristics of all-giving (sarvadāna), has four parts: 1. general inquiry; 2. extensive reply, which has three parts: / [1] Replying regarding matters of giving, which has three parts: (1) general heading, (2) listing the names, which has two parts, as in the treatise, (3) specific explanation, which has three parts: (a) explaining internal wealth, (b) explaining internal-and-external wealth, (c) explaining external wealth. / [2] Replying regarding the reasons for giving the internal body, which has two parts: (1) general heading, (2) specific explanation, which has two parts: [i] explaining the relinquishment of one's own internal body, which has two parts: (a) explaining the relinquishment of the entire body, which has three parts: ((i)) explaining the correct meaning, ((ii)) establishing a simile, ((iii)) matching the doctrine [to the simile]; (b) explaining the relinquishment of limbs; [ii] separately explaining the characteristics of giving external things, which has two parts: (a) marking out, (b) explaining, which has two parts: ((i)) explaining enjoyment at will, ((ii)) explaining enjoyment with sovereignty. / [3] Replying regarding the distinctions in giving, which has two parts: [i] brief explanation, which has three parts: (a) general heading, which has two parts: ((i)) marking out, ((ii)) explaining; (b) inquiry; (c) reply, which has two parts: ((i)) explaining the characteristics of non-giving, ((ii)) explaining the characteristics of giving; [ii] detailed explanation of the distinctions in giving, which has two parts: (a) general heading and arising, (b) detailed explanation, which has six parts: ((i)) explaining distinctions in giving according to having wealth and lacking wealth, ((ii)) explaining distinctions in giving according to giving of Dharma, ((iii)) explaining distinctions in giving according to unobstructed understanding (pratisaṃvid), ((iv)) explaining distinctions in giving according to the resolute intention of the four immeasurables (apramāṇa), ((v)) explaining distinctions in giving according to wisdom counteracting obstacles to giving, ((vi)) explaining distinctions in giving according to the resolution of superior intention. The first text has four parts: ((a)) explaining the distinctions in the practice of material giving by a householder bodhisattva, ((b)) explaining the distinctions in the practice of material giving by a renunciant bodhisattva, ((c)) explaining the distinctions in the practice of material giving by an intelligent householder bodhisattva, ((d)) explaining the distinctions in the practice of material giving by an intelligent renunciant bodhisattva.

4.4

The first text has two parts: / 1. Explaining the distinctions in the householder bodhisattva's relinquishment of internal wealth, which has four parts: (1) explaining the distinctions in internal giving according to unreasonable injury to others, which has two parts: (a) establishing the correct meaning, (b) explaining the reason; (2) explaining the distinctions in internal giving according to matters of presently benefiting boundless sentient beings, which has three parts: (a) explaining the correct meaning, (b) inquiry, (c) replying to the reason; (3) explaining the distinctions in internal giving according to māras and so forth, which has four parts: (a) explaining the correct meaning, (b) inquiry, (c) replying to the reason, (d) illustrating the rest; (4) explaining the distinctions in internal giving according to the foolish, insane, and so forth, which has five parts: (a) explaining the correct meaning, (b) inquiry, (c) replying to the reason, which has four parts, as in the treatise, (d) explaining recipients suitable to be given to, (e) general conclusion. / 2. Explaining the distinctions in the householder bodhisattva's giving of external wealth, which has two parts: (1) general heading; (2) specific explanation, which has six parts: [i] explaining distinctions in external giving according to wives and so forth, which has two parts: (a) explaining the characteristics of not giving when there is no benefit, (b) explaining the characteristics of giving when there is benefit; [ii] explaining distinctions in external giving according to things not agreed upon; [iii] explaining distinctions in external giving according to another's wife; [iv] explaining distinctions in external giving according to suitable food and drink, and so forth; [v] explaining distinctions in external giving according to things that lead to that which lacks meaning or benefit, which has three parts: (a) explaining the correct meaning, (b) inquiry, (c) replying to the reason, which has two parts: ((i)) marking out, ((ii)) explaining; [vi] explaining distinctions in external giving according to what may be given and what may not be given, which has three parts: (a) general heading, (b) specific inquiry, (c) extensive reply, which has twenty parts, as in the treatise.

4.5

First, explaining what cannot be given based on hunting and the like. Second, explaining what cannot be given based on impure sacrificial rituals. Third, explaining what cannot be given based on slaughtering sheep. Fourth, explaining what cannot be given based on [what serves as] the sustenance for immeasurable sentient beings. Fifth, explaining what cannot be given based on nets, snares, and the like. Sixth, explaining what cannot be given based on enemies. Seventh, explaining what cannot be given based on making others suffer for one's own pleasure and the like. Eighth, the characteristics of explaining what cannot be given based on carriages and vehicles. Ninth, explaining what cannot be given based on an improper quantity of food and drink. Tenth, explaining what cannot be given based on [the recipient's] excessive greed and gluttony. Eleventh, explaining what cannot be given based on grieving sentient beings. Twelfth, explaining what cannot be given based on parents and the like. Thirteenth, explaining what cannot be given based on not forcibly seizing. Fourteenth, explaining what cannot be given based on wife, children, and the like. Fifteenth, explaining what cannot be given based on correct words. Sixteenth, explaining what cannot be given based on frail clans. Seventeenth, explaining what cannot be given based on royal status.

4.6

Eighteenth, explaining what cannot be given based on things given by parents and the like. Nineteenth, explaining what cannot be given based on not harassing or tormenting parents and the like. Twentieth, explaining what cannot be given based on the true Dharma.

4.7

Within the four parts of [the section on] having wealth and lacking wealth, the second—explaining the distinctions in the giving of external goods practiced by monastic bodhisattvas—has thirty parts: 1. Explaining the distinctions of giving based on not contravening the trainings of the Śrāvakayāna. 2. Explaining the distinctions of giving based on an impartial mind, divided into two: (1) statement, (2) explanation, divided into four as in the treatise. 3. Explaining the distinctions of giving based on giving without diminution according to what was previously promised. 4. Explaining the distinctions of giving based on having previously promised what is superior and exquisite. 5. Explaining the distinctions of giving based on lack of contrary intention and the like. 6. Explaining the distinctions of giving based on not praising oneself, divided into two: (1) statement, (2) explanation. 7. Explaining the distinctions of giving based on respect. 8. Explaining the distinctions of giving based on a mind free of weariness, divided into two: (1) statement, (2) explanation. 9. Explaining the distinctions of giving based on not proceeding from wrong view, divided into two: (1) statement, (2) explanation. 10. Explaining the distinctions of giving based on the pure provisions of freedom from desire, divided into two: (1) statement, (2) explanation. 11. Explaining the distinctions of giving based on not aiming for the worldly fruits of humans and gods, divided into two: (1) statement, (2) explanation. 12. Explaining the distinctions of giving based on not being motivated by extraneous conditions, divided into two: (1) general statement, (2) citing scripture to explain. 13. Explaining the distinctions of giving based on compassion, divided into two: (1) statement, (2) explanation. 14. Explaining the distinctions of giving based on not giving improper articles, divided into two: (1) statement, (2) explanation. 15. Explaining the distinctions of giving based on not boasting, divided into three: (1) statement, (2) explanation, divided into four as in the treatise, (3) conclusion. 16. Explaining the distinctions of giving based on not delaying, divided into two: (1) statement, (2) explanation. 17. Explaining the distinctions of giving based on not seeking fame and praise and the like, divided into four as in the treatise. 18. Explaining the distinctions of giving based on having no base mind, divided into two: (1) statement, (2) explanation. 19. Explaining the distinctions of giving based on not deceiving others, divided into two: (1) statement, (2) explanation. 20. Explaining the distinctions of giving based on not estranging others, divided into two: (1) statement, (2) explanation. 21. Explaining the distinctions of giving based on diligence and the like. 22. Explaining the distinctions of giving based on knowing in accordance with reality. 23. Explaining the distinctions of giving based on vast and abundant wealth. 24. Explaining the distinctions of giving based on not harming others, divided into two: (1) statement, (2) explanation. 25. Explaining the distinctions of giving based on absence of regret. 26. Explaining the distinctions of giving based on lack of deceit, divided into two: (1) statement, (2) explanation. 27. Explaining the distinctions of giving based on lacking no intention to give everything beforehand, divided into two: (1) clarifying the correct meaning, (2) establishing an analogy. 28. Explaining the distinctions of giving based on the four factors such as timeliness. 29. Explaining the distinctions of giving based on the four factors such as being far removed from derision and ridicule, divided into two: (1) statement, (2) explanation. 30. Explaining the distinctions of giving based on giving in accordance and compliance, divided into two: (1) statement, (2) explanation.

4.8

Within the four parts of [the section on] having wealth and lacking wealth, the third—explaining the distinctions in the practice of the gift of wealth by householder bodhisattvas who possess wisdom—has three parts: 1. General statement. 2. Inquiry. 3. Detailed answer, divided into two: First, explaining the distinctions in giving based on the two types of persons: the comfortable and the impoverished, divided into three: (1) explaining the method of giving to both, divided into two: [a] explaining contemplation, [b] explaining the characteristics of giving; (2) explaining the method of giving to impoverished persons; (3) explaining the method of declining non-impoverished persons, divided into two: [a] statement, [b] explanation. Second, explaining the distinctions in giving based on benefiting miserly persons, divided into three: (1) establishing the sentient beings to be transformed; (2) explaining the skillful means for carrying out transformation, divided into three: [a] characteristics of consoling, [b] method of enjoining the practice of giving, [c] method of instructing in rejoicing in merit; (3) explaining the benefits of carrying out transformation, divided into two: [a] explaining subsequent actions, [b] explaining skillful means, divided into two: <1> establishing the cause, <2> revealing the fruit.

4.9

Within the four parts of [the section on] having wealth and lacking wealth, the fourth—explaining the distinctions in the practice of the gift of wealth by monastic bodhisattvas who possess wisdom—has six parts: 1. Explaining the distinctions of giving based on preceptors (upādhyāyas) and the like, divided into three: (1) establishing the persons to be transformed, divided into two: [a] based on stinginess, [b] transforming persons based on lack of material necessities; (2) explaining the skillful means for carrying out transformation; (3) explaining the benefits of transformation, divided into three: [a] based on generating merit, [b] based on cutting off the seeds of stinginess, [c] explaining the benefits based on fulfilling aspirations. 2. Explaining the distinctions of giving based on knowing their minds. 3. Explaining the distinctions of giving based on deceitful merchants, divided into three: (1) explaining the characteristics of having understood, (2) explaining the characteristics of not having understood, (3) general conclusion. 4. Explaining the distinctions of giving based on worldly arts, crafts, and professions. 5. Explaining the distinctions of giving based on skillful words, divided into two: (1) establishing the cause, (2) revealing the fruit. 6. Explaining the distinctions of giving based on causing that person to go to families of pure faith and the like with someone, divided into five: (1) explaining the characteristics of causing another to go; (2) explaining assisting in giving by oneself; (3) explaining the benefits of rendering assistance; (4) general conclusion; (5) explaining the underlying intent, divided into two: [a] skillful means when one has not yet realized pure resolve, [b] the benefits when one has already realized pure resolve.

4.10

Within the six parts of the second detailed explanation, the second—explaining the distinctions in the gift of Dharma—has seven parts: 1. Explaining persons who are unfit to be given [the Dharma], divided into four: (1) explaining not giving to non-Buddhists who seek faults, (2) explaining not giving to covetous persons, (3) explaining not giving to secretive hoarders, (4) explaining not giving to persons who do not seek the superior. 2. Explaining persons who are fit to be given [the Dharma], divided into three: (1) based on the definitive meaning, (2) based on seeing other texts, (3) explaining the characteristics of giving based on copying manuscripts. 3. Explaining the examination of what may be given and what may not be given, and what is beneficial and what is unbeneficial, divided into two: (1) explaining that the gift of Dharma should be practiced based on the taint of miserliness and the like, divided into two: [a] examining one's own mind, [b] examining faults; (2) explaining that the gift of Dharma should not be practiced based on the absence of the taint of miserliness and the like, divided into four: [a] explaining examination of one's own mind, [b] explaining examination of others, [c] explaining examination of virtues and faults, [d] characteristics of faultlessness. 4. Explaining the skillful means for not giving, divided into five: (1) general inquiry, (2) brief answer, (3) interrogation, (4) answer regarding the method of applying skillful means, (5) establishing an analogy. 5. Explaining the benefits of applying skillful means. 6. Explaining the method of handling things given purely, divided into four: (1) explaining the method of purification, (2) explaining the rules for persons who may be given [them], (3) explaining the rules for persons who may not be given [them], (4) method for severing doubt. 7. Explaining the general conclusion.

4.11

Within the six parts of the second detailed explanation, the third—explaining the distinctions in the gift of Dharma based on unhindered analytical knowledge (pratisaṃvid)—has four parts: 1. General statement. 2. Enumeration of names, divided into four as in the treatise. 3. Explaining the characteristics of giving. 4. General conclusion.

4.12

Within the six parts of the second detailed explanation, the fourth—explaining the distinctions in the practice of giving based on the superior resolve of the four immeasurables—has two parts: 1. Explaining the correct meaning, divided into four: (1) explaining the distinctions of giving based on immeasurable loving-kindness, (2) explaining the distinctions of giving based on immeasurable compassion, (3) explaining the distinctions of giving based on immeasurable sympathetic joy, (4) explaining the distinctions of giving based on immeasurable equanimity. 2. Explaining the general conclusion.

4.13

Within the six parts of the second detailed explanation, the fifth—explaining the distinctions in the practice of giving based on knowing the obstacles to giving and their antidotes—has seven parts: 1. General statement. 2. Brief answer. 3. Enumerating the names of the obstacles, divided into four as in the treatise. 4. Separate explanations, divided into four: (1) explaining the obstacle of unaccustomedness and its antidote, divided into three: [a] establishing the obstacle to be countered; [b] establishing the path of the antidote, divided into three: <1> contemplating past faults, <2> minding present failures, <3> explaining diligent cultivation; [c] conclusion; (2) explaining the obstacle of scarcity and lack of things to give and its antidote, divided into three: [a] establishing the obstacle to be countered; [b] establishing the path of the antidote, divided into two: <1> statement, <2> explanation, divided into two: (i) minding past faults, (ii) explaining diligent cultivation; [c] conclusion; (3) explaining the obstacle of attachment to superior, exquisite, and delightful wealth and its antidote, divided into two: [a] establishing the obstacle to be countered; [b] establishing the path of the antidote, divided into two: <1> establishing the cause, <2> revealing the fruit; (4) explaining the obstacle of viewing the fruit of future abundant wealth and its antidote, divided into two: [a] establishing the obstacle to be countered; [b] establishing the path of the antidote, divided into three: <1> explaining the perception of faults, <2> explaining the characteristics of cultivation, <3> explaining the benefits. 5. The path of the antidote. 6. Explaining the summary meaning, divided into two: (1) explaining the benefits of the first three antidotes, (2) explaining the benefits of the latter antidote. 7. Explaining the general conclusion.

4.14

Within the six parts of the second detailed explanation, the sixth—explaining the distinctions of giving based on the resolute intention of superior resolve—has four parts: 1. Establishing the cause. 2. Revealing the fruit. 3. Explaining the benefits. 4. General conclusion.

4.15

Within the four parts of giving everything, the third—the summary meaning—has three parts: 1. General statement. 2. Enumeration of names, divided into six as in the treatise. 3. General conclusion.

4.16

Within the four parts of giving everything, the fourth—explaining the general conclusion—has two parts: 1. Concluding the characteristics already explained. 2. Explaining the words that introduce what has not yet been explained.

4.17

Within the nine parts of the fifth detailed explanation, the third—explaining giving that is difficult to practice—has three parts: 1. General inquiry. 2. Brief answer. 3. Separate explanations, divided into three: First, explaining giving that is difficult to practice based on enduring poverty oneself when wealth is meager, divided into two: (1) explaining the correct meaning, (2) conclusion. Second, explaining giving that is difficult to practice based on cherished animate and inanimate objects, divided into two: (1) explaining the correct meaning, divided into five as in the treatise, (2) conclusion. Third, explaining giving that is difficult to practice based on what was acquired with hardship and toil, divided into two: (1) explaining the correct meaning, (2) conclusion.

4.18

Within the nine parts of the fifth detailed explanation, the fourth—explaining giving through all portals—has four parts: 1. General inquiry. 2. Brief answer. 3. Separate explanations, divided into four: (1) explaining giving through all portals based on one's own possessions; (2) explaining giving through all portals based on acquiring wealth by urging others; (3) explaining giving through all portals based on possessions of relatives and the like; (4) explaining giving through all portals based on giving to others. 4. General conclusion.

4.19

Within the nine parts of the fifth detailed explanation, the fifth—explaining giving practiced by good persons—has four parts: 1. General inquiry. 2. Brief answer. 3. Separate explanations, divided into five: (1) explaining the giving of a good person based on faithful giving; (2) explaining the giving of a good person based on respectful giving; (3) explaining the giving of a good person based on giving with one's own hand; (4) explaining the giving of a good person based on timely giving; (5) explaining the giving of a good person based on not harming others. 4. General conclusion.

4.20

Within the nine parts of the fifth detailed explanation, the sixth—explaining giving of all kinds—has four parts: 1. General inquiry. 2. Brief answer. 3. Enumerating the explanations, divided into thirteen: (1) explaining giving of all kinds based on unsupported giving; (2) explaining giving of all kinds based on vast giving; (3) explaining giving of all kinds based on joyful giving; (4) explaining giving of all kinds based on repeated giving; (5) explaining giving of all kinds based on giving to suitable vessels; (6) explaining giving of all kinds based on giving to unsuitable vessels; (7) explaining giving of all kinds based on giving all articles; (8) explaining giving of all kinds based on giving in all places; (9) explaining giving of all kinds based on giving at all times; (10) explaining giving of all kinds based on faultless giving; (11) explaining giving of all kinds based on animate possessions; (12) explaining giving of all kinds based on lands and territories; (13) explaining giving of all kinds based on goods and grain. 4. Explaining the general conclusion.

4.21

Seventh, within the nine parts of the fifth [topic], detailed explanation, is the explanation of giving in accordance with what is sought, divided into four: 1. a general question; 2. a brief answer; 3. a specific explanation, divided into six: (1) establishing the giving of food and drink in accordance with what is sought based on removing the suffering that arises with life; (2) establishing the giving of carriages and mounts in accordance with what is sought based on removing the suffering of travel; (3) establishing the giving of clothing in accordance with what is sought based on removing the suffering of having the shameful parts exposed; (4) establishing the giving of adornments, provisions, utensils, unguents, perfumes, and so forth in accordance with what is sought based on removing the suffering of seeking requisites; (5) establishing the giving of dwellings in accordance with what is sought based on removing the suffering of cold and heat; (6) establishing the giving of illumination in accordance with what is sought based on removing the suffering of having communication cut off; 4. a general conclusion.

4.22

Eighth, within the nine parts of the fifth [topic], detailed explanation, is the explanation of giving that produces happiness in this world and the next, divided into six: 1. a general question; 2. a brief answer; 3. listing the names, divided into three as in the treatise; 4. specific explanations, divided into three: (1) explaining the three aspects of the gift of material goods, divided into three: i. a general statement; ii. listing the names, divided into three as in the treatise; iii. specific explanations, divided into two: a. establishing what is to be countered, divided into two as in the treatise; b. establishing the antidotes, divided into two: [a] explaining the subjugation of the stain of stinginess, divided into two: [i] the statement; [ii] the explanation; [b] explaining the subjugation of the stain of hoarding, divided into two: [i] the statement; [ii] the explanation; (2) explaining the three aspects of the gift of fearlessness, divided into two: i. the statement; ii. the explanation, divided into three: a. explaining the fear of non-humans; b. explaining the fear of humans; c. fear of water, fire, and so forth; (3) explaining the three aspects of the gift of Dharma, divided into two: i. the statement; ii. the explanation, divided into three: a. explaining the unerring gift of Dharma; b. explaining the gift of Dharma in accordance with the truth; c. the gift of Dharma encouraging study; 5. a general conclusion; 6. explaining the meaning of well-being in both worlds, divided into two: (1) explaining the meaning of happiness in this world; (2) explaining the meaning of happiness in the next world.

4.23

Ninth, within the nine parts of the fifth [topic], detailed explanation, is the explanation of purified giving, divided into five: 1. a general question; 2. a brief answer; 3. listing the names, divided into ten as in the treatise; 4. specific explanations, divided into ten: (1) explaining giving without hesitation, divided into two: i. the question; ii. the answer, divided into two: a. explaining the correct meaning; b. establishing an analogy; (2) explaining giving without clinging, divided into two: i. the question; ii. the answer, divided into three: a. based on nihilistic views; b. based on harmful dharmas; c. explaining the marks of grasping based on purity and fullness; (3) explaining giving without accumulation, divided into five: i. the question; ii. the answer; iii. the query; iv. answering the reason, divided into four: a. explaining the reason based on violating correct principle; b. explaining the reason based on not generating extensive merit, divided into two: [a] the question; [b] the answer; c. explaining the reason based on the principle of equality; d. explaining the reason based on perceiving fault, divided into three: [a] explaining the correct meaning; [b] the query; [c] answering the reason; v. a general conclusion; (4) explaining giving without haughtiness, divided into two: i. the question; ii. the answer, divided into three as in the treatise; (5) explaining giving without reliance, divided into three: i. the question; ii. a brief answer; iii. a detailed explanation; (6) explaining giving without backsliding or weakness, divided into two: i. the question; ii. the answer, divided into four as in the treatise; (7) explaining giving that is not inferior, divided into two: i. the question; ii. the answer; (8) explaining giving without bias, divided into two: i. the question; ii. the answer; (9) explaining giving without expectation of recompense, divided into two: i. the question; ii. the answer, divided into two: a. a brief explanation; b. a detailed explanation, divided into four as in the treatise; (10) explaining giving without longing for maturation, divided into two: i. the question; ii. the answer, divided into two: a. the statement; b. the explanation; 5. a general conclusion.

4.24

Sixth, within the six parts of the Chapter on Giving, is the general conclusion of the Chapter on Giving, divided into two: 1. establishing the cause; 2. revealing the fruit.

4.25

Tenth, within the eighteen parts of the first Yogasthāna, is the explanation of the Chapter on Morality, divided into seven: 1. a general question; 2. a brief answer in verse, divided into two: (1) explaining the correct meaning; (2) a general conclusion; 3. a brief prose explanation, divided into two: (1) the statement; (2) listing the names, divided into nine as in the treatise; 4. a detailed explanation; 5. explaining the benefits; 6. explaining the karmic cause; 7. a general conclusion. The fourth [topic], detailed explanation, is divided into nine.

4.26

First is the explanation of the morality of essential nature, divided into nine: 1. a general question; 2. a brief answer; 3. a query; 4. listing the names, divided into four as in the treatise; 5. specific explanations of the essential nature, divided into four: (1) explaining the meaning of the essential nature of correctly receiving from another, divided into two: i. establishing the cause; ii. revealing the fruit; (2) explaining the meaning of the essential nature of wholesome, pure intention, divided into two: i. establishing the cause; ii. revealing the fruit; (3) and (4) combined, explaining the meaning of the essential nature of restoring purity after a transgression and having deep reverence, mindfulness, and no violation, divided into two: i. the statement; ii. the explanation, divided into three: a. explaining the arising of shame and remorse; b. explaining the protection of what was undertaken; c. explaining freedom from all misdeeds; 6. the order of the four dharmas, divided into two: (1) establishing the cause; (2) revealing the fruit; 7. explaining the essential virtues of the four dharmas, divided into two: (1) explaining the virtues of non-violation; (2) explaining the virtues of restoring purity; 8. explaining the benefits of the four dharmas, divided into four: (1) explaining the exquisite benefit, divided into two: i. the statement; ii. the explanation; (2) explaining the immeasurable benefit, divided into two: i. the statement; ii. the explanation; (3) explaining the benefit of benefiting all sentient beings, divided into two: i. the statement; ii. the explanation; (4) explaining the benefit of being able to obtain great fruit, divided into two: i. the statement; ii. the explanation; 9. a general conclusion.

4.27

Second, within the nine parts of the fourth [topic], detailed explanation, is the explanation of all-inclusive morality, divided into four: 1. a general question; 2. a brief answer, divided into three: (1) the statement; (2) listing and explaining; (3) the conclusion; 3. a detailed explanation; 4. a general conclusion on both the brief and detailed meanings. The third [topic], detailed explanation, is divided into seventeen: 1. explaining the essential characteristics of the three moralities; 2. explaining the meaning of well guarding, well cultivating, and well practicing the three moralities; 3. explaining the method of receiving the three moralities; 4. explaining the benefits of receiving the moralities; 5. explaining the method of making offerings after receiving the moralities; 6. explaining the distinct virtues of the two moralities of the Great and Lesser Vehicles; 7. explaining the essential meaning of protecting morality; 8. explaining the virtues of the teacher from whom one receives the moralities; 9. explaining the person who listens to the moralities; 10. explaining the person witnessing the reception of the moralities; 11. explaining the marks of extensive training rules; 12. explaining reverence for the training rules; 13. explaining the method of confession; 14. explaining the meaning of being able to receive the moralities without a teacher; 15. explaining the meaning of thorough confession; 16. explaining the meaning of light and grave transgressions; 17. explaining the benefits of maintaining morality.

4.28

First is the explanation of the essential characteristics of the three moralities, divided into three: 1. a general statement; 2. listing the names; 3. specific explanations, divided into three: (1) explaining the marks of the morality of moral restraint, divided into five: i. a general statement; ii. a brief explanation; iii. listing the names, divided into seven as in the treatise; iv. explaining the distinctions of classes; v. a general conclusion; (2) explaining the marks of the morality of collecting wholesome dharmas, divided into five: i. a general statement; ii. a brief explanation; iii. a query; iv. an extensive answer; v. a general conclusion. The extensive answer is divided into fourteen: a. explaining the morality of collecting wholesome dharmas based on diligently cultivating calm and insight through the three wisdoms, divided into two: [a] establishing the cause; [b] revealing the fruit; b. explaining the morality of collecting wholesome dharmas based on practicing respectful acts toward elders and teachers; c. explaining the morality of collecting wholesome dharmas based on providing for the sick; d. explaining the morality of collecting wholesome dharmas based on fine speech; e. explaining the morality of collecting wholesome dharmas based on praising the virtuous; f. explaining the morality of collecting wholesome dharmas based on sympathetic joy; g. explaining the morality of collecting wholesome dharmas based on patient endurance; h. explaining the morality of collecting wholesome dharmas based on dedicating wholesome roots; i. explaining the morality of collecting wholesome dharmas based on making offerings to the Three Jewels; j. explaining the morality of collecting wholesome dharmas based on mindfulness of the training rules and so forth; k. explaining the morality of collecting wholesome dharmas based on closely guarding the sense faculties and so forth; l. explaining the morality of collecting wholesome dharmas based on constantly cultivating wakefulness; m. explaining the morality of collecting wholesome dharmas based on associating with virtuous friends and so forth; n. explaining the morality of collecting wholesome dharmas based on deeply seeing faults and so forth, divided into three: [a] explaining the perception of faults; [b] explaining protection; [c] explaining the restoration of purity; and v. a general conclusion; (3) explaining the morality of benefiting sentient beings, divided into four: i. a general question; ii. a brief answer; iii. a query; iv. an extensive answer, divided into eleven: a. explaining the morality of benefiting sentient beings based on the suffering of having no companion in action, etc., divided into two: [a] explaining the aspect of benefiting based on supramundane wholesome dharmas; [b] explaining the aspect of benefiting based on illness; b. explaining the morality of benefiting sentient beings based on confusion about the general and specific characteristics of all dharmas, divided into two: [a] establishing the cause; [b] revealing the fruit; c. explaining the morality of benefiting sentient beings based on repaying kindness, divided into two: [a] establishing the cause; [b] revealing the fruit; d. explaining the morality of benefiting sentient beings based on fear, divided into two: [a] explaining the marks of what is saved, divided into three as in the treatise; [b] explaining the marks of what can save; e. explaining the morality of benefiting sentient beings based on the suffering of lacking wealth, treasures, and relatives, divided into two: [a] explaining the marks of what is saved, divided into two as in the treatise; [b] explaining the marks of what can save; f. explaining the morality of benefiting sentient beings based on the suffering of lacking requisites for life, divided into two: [a] explaining the recipient of giving; [b] explaining the marks of what can give; g. explaining the morality of benefiting sentient beings based on granting refuge; h. explaining the morality of benefiting sentient beings based on companions in the Dharma, divided into five as in the treatise; i. explaining the morality of benefiting sentient beings based on those who have correctly entered the path; j. explaining the morality of benefiting sentient beings based on those who have entered mistaken paths, divided into three: [a] establishing the transgressor; [b] explaining the virtues of the one who can save; [c] explaining the method of relinquishing faults, divided into three as in the treatise; k. explaining the morality of benefiting sentient beings based on sentient beings who harbor enmity, divided into two: [a] explaining the manifested marks; [b] explaining the benefits.

4.29

Second, within the seventeen parts of the third [topic], detailed explanation, is the explanation of the meaning of well guarding, well cultivating, and well practicing the three moralities, divided into three: 1. a general question, divided into three: (1) asking about the meaning of well guarding the morality of moral restraint; (2) asking about the meaning of well cultivating the morality of collecting wholesome dharmas; (3) asking about the meaning of well practicing the morality of benefiting sentient beings; 2. an extensive answer; 3. explaining the benefits. The second [topic], the extensive answer, is divided into three.

4.30

1. Answering the meaning of well guarding the morality of moral restraint, divided into two: (1) explaining the correct meaning; (2) a general conclusion. The correct meaning is divided into ten: i. explaining the well guarding of the morality of moral restraint based on not longing for past desires, divided into three: a. explaining the correct meaning; b. establishing an analogy; c. application of the Dharma; ii. explaining the well guarding of the morality of moral restraint based on not seeking future desires, divided into three: a. explaining the correct meaning; b. establishing an analogy; c. application of the Dharma; iii. explaining the well guarding of the morality of moral restraint based on not indulging in present desires, divided into three: a. explaining the correct meaning; b. establishing an analogy; c. application of the Dharma; iv. explaining the well guarding of the morality of moral restraint based on delighting in seclusion without complacency, divided into four: a. establishing the locus of cultivation; b. explaining the mark of not generating complacency; c. explaining the mark of cultivation; d. revealing the fruit; v. explaining the well guarding of the morality of moral restraint based on being able to sweep away improper speech and unwholesome discursive thoughts, divided into two: a. explaining what is to be countered; b. explaining the antidotes, divided into two: [a] establishing the cause; [b] revealing the fruit, divided into three: [i] based on non-action; [ii] based on absence of delight; [iii] revealing the fruit based on non-compliance; vi. explaining the well guarding of the morality of moral restraint based on not belittling oneself, divided into two: a. explaining the place of fear; b. explaining the mark of not belittling oneself; vii. explaining the well guarding of the morality of moral restraint based on being gentle by nature, divided into three: a. explaining the examination of one's own faults; b. explaining the marks of gentleness; c. explaining the marks of benefiting, divided into two: [a] establishing the cause; [b] revealing the fruit; viii. explaining the well guarding of the morality of moral restraint based on being patient and forbearing by nature, divided into two: a. explaining the marks of encountering suffering; b. explaining the marks of forbearance; ix. explaining the well guarding of the morality of moral restraint based on being unremitting by nature, divided into three: a. a general statement; b. listing the names, divided into five as in the treatise; c. specific explanations, divided into five: [a] explaining the unremitting practice accompanying the past; [b] explaining the unremitting practice accompanying the future; [c] explaining the unremitting practice accompanying the present; [d] explaining the unremitting practice performed earlier, divided into three: [i] the statement; [ii] the explanation; [iii] the conclusion; [e] explaining the unremitting practice following concurrently, divided into three: [i] establishing the cause; [ii] revealing the fruit; [iii] the conclusion; x. explaining the well guarding of the morality of moral restraint based on being endowed with decorum and pure livelihood, divided into two: a. establishing the cause; b. revealing the fruit, divided into eight as in the treatise. (2) Explaining the general conclusion, divided into two: i. the statement; ii. the explanation, divided into ten as in the treatise.

4.31

Part two, answering the meaning of the precept of well cultivating [the gathering of] wholesome dharmas, has two sections. 1. Clarifying the primary meaning has two subsections: (1) Based on the five dharmas of giving and so forth, establishing the five kinds of good cultivation has five parts: [1] Based on the counter-factors of giving, clarifying the precept of well cultivating the gathering of wholesome dharmas has three aspects: a. clarifying the locus of attachment; b. clarifying the defilements; c. clarifying the antidotes. [2] Based on the counter-factors of ethical discipline, clarifying the precept of well cultivating the gathering of wholesome dharmas has two aspects: a. setting forth what is to be countered; b. setting forth the antidotes. [3] Based on the counter-factors of patience, clarifying the precept of well cultivating the gathering of wholesome dharmas has two aspects: a. setting forth what is to be countered; b. setting forth the antidotes. [4] Based on the counter-factors of diligence, clarifying the precept of well cultivating the gathering of wholesome dharmas has two aspects: a. setting forth what is to be countered; b. setting forth the antidotes. [5] Based on the counter-factors of meditative stabilization, clarifying the precept of well cultivating the gathering of wholesome dharmas has two aspects: a. setting forth what is to be countered; b. setting forth the antidotes. (2) Based on the counter-factors of wisdom, establishing the five kinds of good cultivation has two parts: [1] general statement; [2] individual explanations, having five subparts: a. based on knowing the beneficial fruits of wholesome actions, clarifying the precept of well cultivating the gathering of wholesome dharmas; b. based on knowing the causes of wholesome actions, clarifying the precept of well cultivating the gathering of wholesome dharmas; c. based on knowing whether wholesome causes and fruits are mistaken or un-mistaken, clarifying the precept of well cultivating the gathering of wholesome dharmas; d. based on knowing the hindrances to gathering wholesome dharmas, clarifying the precept of well cultivating the gathering of wholesome dharmas; e. based on seeking wholesome causes, clarifying the precept of well cultivating the gathering of wholesome dharmas, which has three aspects: (a) setting forth the causes; (b) demonstrating the fruits, which has two points: (i) clarifying un-mistaken fruits; (ii) setting forth mistaken fruits, divided into four as in the treatise; (c) summary. 2. General summary, having two subsections: (1) statement; (2) explanation, divided into ten as in the treatise.

4.32

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.

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瑜伽師地論分門記 — Classical Chinese