瑜伽師地論分門記 4.32

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.