瑜伽師地論 思所成地 · 體義伽他 · 第七段「與」
體義伽他第七段·二頌（遁倫又名「舉」）。四問四答：名譽/珍財/美稱/親友。
一句話：「與」段以四問四答立一張善行招感表——持戒→名譽·布施→珍財·諦實→美稱·惠捨→親友；略義歸恭敬因緣（持戒）與利養因緣（布施＝因力·諦實＝士用力·惠捨＝助伴力）。
三個眼目
- 四善行→四果報：持戒（具尸羅·斷殺·沙門婆羅門稱歎·王臣供養）→名譽；布施（昔施福業）→珍財（巨富府庫）；諦實（不假偽㪷秤·如法致財）→美稱（眾唱賢哉儒士）；惠捨（遠離慳垢·不悋資具）→親友（佐助滋息）。
- 恭敬因緣／利養因緣：持戒擅名譽＝恭敬因緣；餘三句＝利養因緣。古德（遁倫）配力用：布施＝因力·諦實＝士用力·惠捨＝助伴力。
- 果在因中：世人所求名利人緣，皆戒施諦捨之後報；非教逐名利，乃顯善行招感之理（修道人則「遠離耽著利養恭敬」，11-02）。
附·指引
四善行 → 《百法明門論》善心所；恭敬/利養 → 意趣義伽他「遠離耽著利養恭敬」(11-02)。義理開講見義疏。
Segment Seven of the Body-Meaning Verses · two verses (Dunlun also names it "Raising"). Four questions and four answers: renown / precious wealth / fine repute / kin and friends.
In one line: The "Give" segment sets up, in four questions and four answers, a ledger of good conduct drawing its own return — keeping the precepts → renown · giving → precious wealth · truthfulness → fine repute · bestowing generously → kin and friends; the abridged meaning gathers these under the condition of reverence (keeping the precepts) and the condition of material gain (giving = the power of the cause · truthfulness = the power of a person's own effort · bestowing generously = the power of a supporting companion).
Three Points of the Eye
- Four kinds of good conduct → four fruits of return: keeping the precepts (possessed of moral discipline · abstaining from killing · praised by ascetics and brahmins · supported by kings and ministers) → renown; giving (former deeds of giving-merit) → precious wealth (great riches, filled storehouses); truthfulness (no false measures or scales · earning wealth lawfully) → fine repute (all cry "Excellent, this gentleman-scholar!"); bestowing generously (staying far from the stain of stinginess · not begrudging one's goods) → kin and friends (who help and increase one's wealth).
- The condition of reverence / the condition of material gain: "keeping the precepts, one enjoys renown" = the condition of reverence; the remaining three lines = the condition of material gain. The ancient masters (Dunlun) match the powers at work: giving = the power of the cause · truthfulness = the power of a person's own effort · bestowing generously = the power of a supporting companion.
- The fruit is in the cause: the name, gain, and good company that worldly people seek are all the later returns of the precepts, giving, truthfulness, and generosity; this is not a teaching to chase after name and gain, but a displaying of the principle by which good conduct draws its own return (whereas one who cultivates the path should "stay far from craving after material gain and reverence," 11-02).
Appended · Pointers
The four kinds of good conduct → the wholesome mental factors of the Treatise on the Hundred Dharmas; reverence / material gain → the Intention-Purport Verses' "stay far from craving after material gain and reverence" (11-02). For the opening-out of the meaning, see the Exposition.
云何擅名譽？云何具珍財？云何獲美稱？云何攝親友？持戒、擅名譽；布施、具珍財；諦實、獲美稱；惠捨、攝親友。云何持戒能擅名譽？謂如有一，或男或女，具足尸羅及賢善法、乃至命終斷除殺罪、遠離殺生，如經廣說。乃至十方所有沙門、婆羅門等，常所稱歎。由是因緣，為諸國王、群臣、長者，乃至城邑聚落人民，恭敬供養。云何布施能具珍財？謂如有一，昔餘生中作及增長施福業事；由此因緣，今生巨富大財寶家，乃至眾多府庫盈積。云何諦實能獲美稱？謂如有一，不以假偽㪷秤函等，諂誑陵蔑妄言等事，而致財寶；但以如法作業伎能，依法不暴，而致財寶。彼既如是，眾咸唱言：賢哉儒士！乃能如法作業伎能引致財寶。云何惠捨能攝親友？謂如有一，現前多有種種家產，遠離慳垢，不悋資具，以正安樂而自歡娛，乃至友朋、親戚、耆長。彼諸人等便相佐助，引致財寶，守護滋息。復次，今當略辨上所說義。謂略顯示恭敬、利養二種因緣。持戒擅名譽者，顯恭敬因緣；所餘諸句，顯利養因緣。謂因力故，士用力故，助伴力故。當知是名此中略義。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
頌（今語·二頌）
〔問：〕「云何能擅有名譽？云何能具足珍財？云何能獲得美稱？云何能攝受親友？」〔答：〕「持戒，能擅名譽；布施，能具珍財；諦實，能獲美稱；惠捨，能攝親友。」
長行釋（今語）
怎樣持戒能擅有名譽？ 如有一人，或男或女，具足尸羅及賢善法，乃至命終斷除殺罪、遠離殺生（如經廣說），乃至十方所有沙門、婆羅門等常所稱歎；由是因緣，為諸國王、群臣、長者，乃至城邑聚落人民所恭敬供養。
怎樣布施能具足珍財？ 如有一人，往昔餘生中作及增長「施福業事」；由此因緣，今生巨富、生在大財寶之家，乃至眾多府庫盈積。
怎樣諦實能獲得美稱？ 如有一人，不以假偽的㪷、秤、函等，用諂誑、陵蔑、妄言等事而招致財寶；只以如法的作業伎能、依法不暴而招致財寶。他既如此，眾人都唱言：「賢哉！這位儒士，竟能如法地作業伎能、引致財寶。」
怎樣惠捨能攝受親友？ 如有一人，現前多有種種家產，遠離慳垢、不悋惜資具，以正當的安樂自我歡娛，乃至〔惠及〕友朋、親戚、耆長；那些人便互相佐助，為他引致財寶、守護滋息。
略義（今語）
接著略辨上說之義：略顯示「恭敬」與「利養」二種因緣。「持戒擅名譽」，顯的是「恭敬」因緣；其餘三句，顯的是「利養」因緣——謂由「因力」故（布施）、由「士用力」故（諦實）、由「助伴力」故（惠捨）。當知這就是此中的略義。
The Verses (in today's language · two verses)
〔Question:〕「云何能擅有名譽？云何能具足珍財？云何能獲得美稱？云何能攝受親友？」〔Answer:〕「持戒，能擅名譽；布施，能具珍財；諦實，能獲美稱；惠捨，能攝親友。」
〔Question:〕"How is one able to enjoy sole renown? How is one able to possess ample precious wealth? How is one able to win fine repute? How is one able to gather in kin and friends?" 〔Answer:〕"By keeping the precepts, one is able to enjoy renown; by giving, one is able to possess precious wealth; by truthfulness, one is able to win fine repute; by bestowing generously, one is able to gather in kin and friends."
The Prose Exposition (in today's language)
How is it that keeping the precepts enables one to enjoy sole renown? Suppose there is a certain person, whether man or woman, who is fully possessed of moral discipline (śīla) and of the wholesome qualities — down to abstaining, until the end of life, from the sin of killing and staying far from the taking of life (as the sūtra sets forth at length) — so that all the ascetics, brahmins, and the rest in the ten directions constantly praise this person; and, on account of this, this person is respected and supported by the various kings, ministers, and elders, down to the people of towns, cities, and villages.
How is it that giving enables one to possess ample precious wealth? Suppose there is a certain person who, in some former life, performed and increased "deeds of merit that are acts of giving"; on account of this, in the present life this person is greatly rich, born into a house of great wealth and treasure, down to having many storehouses filled to overflowing.
How is it that truthfulness enables one to win fine repute? Suppose there is a certain person who does not, by using false measures, scales, boxes, and the like, and by such things as flattery, deceit, contempt, and lying speech, bring in wealth and treasure; but only by lawful undertakings and skills, and by relying on the Dharma without violence, brings in wealth and treasure. This person being such, all people cry out: "Excellent! This gentleman-scholar is truly able to bring in wealth and treasure by lawful undertakings and skills."
How is it that bestowing generously enables one to gather in kin and friends? Suppose there is a certain person who has before them many and various family possessions, and who stays far from the stain of stinginess, does not begrudge their goods, and delights themself with proper ease and joy — extending even to 〔the benefit of〕 friends and companions, kinsfolk, and elders; and those people then help one another in turn, bringing in wealth and treasure for this person and guarding and increasing it.
The Abridged Meaning (in today's language)
Next comes a brief clarifying of the meaning stated above: it briefly displays the two conditions of "reverence" and "material gain." "Keeping the precepts, one enjoys renown" displays the condition of reverence; the remaining three lines display the condition of material gain — namely, by the power of the cause (giving), by the power of a person's own effort (truthfulness), and by the power of a supporting companion (bestowing generously). This should be known as the abridged meaning here.
第七段二頌，是體義伽他裡最短的一段，一問一答、清清爽爽。難處都用論裡本有的話講。
先問一句：名譽、財富、美稱、人緣，從哪裡來？
這四樣，是世間人最在意的。頌就直接問：怎樣才能有名譽、有珍財、有美稱、有親友？佛的答覆，是一張乾淨的因果對照表：
- 持戒 → 名譽：守好戒（具尸羅賢善法、斷殺遠離殺生），十方沙門婆羅門都稱歎你，國王群臣、城邑人民都恭敬供養——名譽是「戒」招來的。
- 布施 → 珍財：往昔種了「施福業事」，今生才生在巨富之家、府庫盈積——財富是「施」的後報。
- 諦實 → 美稱：不用假秤假斗、不靠諂誑妄言賺錢，只憑「如法作業伎能」掙來，眾人才唱「賢哉儒士」——美稱是「誠實」掙的。
- 惠捨 → 親友：有了家產卻「遠離慳垢、不悋資具」，肯分給友朋親戚，人家才回頭佐助你、替你守護滋息——人緣是「捨」結的。
四問四答，一一對應，沒有一句虛言：你要的果，藏在你肯不肯種的因裡。
略義的一筆：分清「恭敬」與「利養」
論在略義裡，把這四樣再歸成兩堆：「持戒擅名譽」歸「恭敬因緣」，其餘三句（布施、諦實、惠捨）歸「利養因緣」。古德還補了一層更細的力用——遁倫說：布施是「因力」、諦實是「士用力」、惠捨是「助伴力」。一個是名（人敬你）、一個是利（財助你）；持戒招的是「敬」，施捨諦實招的是「養」。分得清這兩堆，就知道：想被人敬，先持戒；想有資養，靠施、誠、捨。
這一段的用意
「與」段最短，卻最樸素實用：它把世人追求的名譽、財富、美稱、人緣，一一還原成戒、施、諦、捨四種善行的後報，再以「恭敬／利養」二因緣收束。果在因中——這是全段對在家人最直白的一課。（至於修道人，意趣義伽他早已叮囑「遠離耽著利養恭敬」；此段說的是善行招感之理，非教人逐名利。）
承衍
四善行（戒施諦捨）→ 恭敬/利養二因緣（因力·士用力·助伴力）→ 意趣義伽他「遠離耽著利養恭敬」之反照（11-02）；施戒等善 → 《百法明門論》善心所（本叢書）。
The two verses of Segment Seven are the shortest passage in the Body-Meaning Verses, one question and one answer, clean and plain. The hard points are all put in words the treatise itself already has.
First, a Question: Where Do Renown, Wealth, Fine Repute, and Good Company Come From?
These four things are what worldly people care about most. The verse asks straight out: how can one come to have renown, to have precious wealth, to have fine repute, to have kin and friends? The Buddha's answer is a clean ledger of cause and effect:
- Keeping the precepts → renown: guard the precepts well (be possessed of moral discipline and the wholesome qualities; abstain from killing and stay far from the taking of life), and the ascetics and brahmins of the ten directions all praise you, the kings and ministers and the people of the towns and cities all respect and support you — renown is what "the precepts" draw in.
- Giving → precious wealth: because in former lives you planted "deeds of merit that are acts of giving," in this life you are born into a house of great wealth, your storehouses filled to overflowing — wealth is the later return of "giving."
- Truthfulness → fine repute: not using false scales and false measures, not relying on flattery, deceit, and lying speech to make money, but earning it only by "lawful undertakings and skills," so that everyone cries "Excellent, this gentleman-scholar!" — fine repute is what "honesty" earns.
- Bestowing generously → kin and friends: having family possessions and yet "staying far from the stain of stinginess, not begrudging your goods," being willing to share with friends, companions, and kinsfolk, so that they turn around to help you, to guard and increase your wealth for you — good company is what "generosity" ties.
Four questions and four answers, each matched one to one, without a single empty word: the fruit you want is hidden in the cause you are, or are not, willing to plant.
The One Stroke of the Abridged Meaning: Telling "Reverence" and "Material Gain" Apart
In the abridged meaning, the treatise gathers these four back into two heaps: "keeping the precepts, one enjoys renown" goes under the condition of reverence, and the remaining three lines (giving, truthfulness, bestowing generously) go under the condition of material gain. The ancient masters add one further, finer layer of powers at work — Dunlun says: giving is "the power of the cause," truthfulness is "the power of a person's own effort," and bestowing generously is "the power of a supporting companion." The one heap is name (people esteem you), the other is gain (wealth helps you); keeping the precepts draws "esteem," while giving, honesty, and generosity draw "gain." Tell these two heaps apart clearly and you know: if you would be esteemed by others, first keep the precepts; if you would have the wherewithal to sustain you, rely on giving, honesty, and generosity.
The Point of This Segment
The "Give" segment is the shortest, yet the most plain and useful: it reduces the renown, wealth, fine repute, and good company that worldly people pursue, one by one, to the later returns of four kinds of good conduct — precepts, giving, truthfulness, and generosity — and then draws them to a close under the two conditions of "reverence / material gain." The fruit is in the cause — this is the segment's most direct lesson for the householder. (As for one who cultivates the path, the Intention-Purport Verses have already admonished that one should "stay far from craving after material gain and reverence"; what this segment states is the principle by which good conduct draws its own return, not a teaching to chase after name and gain.)
Carrying Forward
The four kinds of good conduct (precepts, giving, truthfulness, generosity) → the two conditions of reverence / material gain (the power of the cause · the power of a person's own effort · the power of a supporting companion) → the counter-reflection of the Intention-Purport Verses' "stay far from craving after material gain and reverence" (11-02); the wholesome factors such as giving and the precepts → the wholesome mental factors of the Treatise on the Hundred Dharmas (this series).
考據Apparatus
第七段二頌（遁倫判·又名「舉」）：四問四答——持戒擅名譽·布施具珍財·諦實獲美稱·惠捨攝親友。略義收於恭敬因緣（持戒）與利養因緣（布施＝因力·諦實＝士用力·惠捨＝助伴力）。
一、科判定位
| 科判系統 | 此段之位 |
|---|---|
| 玄奘 T1579 | 體義伽他第七段「與」（遁倫又作「舉」）·二頌〔0375b05「云何擅名譽」起—「齊何泉止息」（第八段）前訖〕 |
| 論文自身 | 四問（名譽/珍財/美稱/親友）·四答（持戒/布施/諦實/惠捨） |
| 遁倫 | 〔T42n1828 0419c〕「第七有二頌名舉」 |
二、異譯·經內平行對勘
- 異譯：真諦《十七地論》卷16 佚，從闕。
- 經源：論引之經頌（佛說）；《雜阿含》（T99）漢譯對位〔檢索無逐字專段·據實標缺〕。
- gaiji：㪷（CB00356）已解正字。
校勘（大正原書校記全枚舉）
本段（0375b05–0375b28）大正原書校記共 5 條（校勘元素雖零，原書校記以註記形式收錄——「校勘元素零」不等於「無校記」，全枚舉如下）。底本從 CBETA 承字讀；本段無一條升定本案（無古德牒文＋義理雙證支持異讀者），異讀並錄備考：
| 註號 | 錨 | 底本【大】 | 異讀 | 語境 |
|---|---|---|---|---|
| 0375007 | 0375b05 | 擅（下同） | 檀【宋】【元】【明】【宮】【知】（下同） | 云何擅名譽 |
| 0375008 | 0375b17 | 㪷秤 | 斗稱【宋】【元】【明】【宮】【知】 | 㪷秤函等·諂誑陵 |
| 0375009 | 0375b18 | 伎 | 技【明】 | 伎能 |
| 0375010 | 0375b20 | 伎 | 技【元】【明】 | 伎能引致財 |
| 0375011 | 0375b23 | 友朋 | 朋友【聖】【知】 | 友朋·親戚耆長 |
三、唯識義／聖教義之經據（眼·輕）
(一) 四善行→四果報——〔T30n1579 0375b〕①持戒擅名譽（具尸羅及賢善法·斷殺遠離殺生·十方沙門婆羅門常所稱歎·國王群臣長者乃至城邑聚落人民恭敬供養）②布施具珍財（昔餘生作及增長施福業事·今生巨富大財寶家·眾多府庫盈積）③諦實獲美稱（不以假偽㪷秤函等諂誑陵蔑妄言致財·但以如法作業伎能致財·眾唱「賢哉儒士」）④惠捨攝親友（多有家產·遠離慳垢·不悋資具·正安樂自歡娛·友朋親戚耆長相佐助引致財寶守護滋息）。 (二) 略義·恭敬因緣／利養因緣——〔0375c〕持戒擅名譽＝顯「恭敬因緣」；餘三句＝顯「利養因緣」——謂因力故（布施）·士用力故（諦實）·助伴力故（惠捨）。
四、諸家異釋（古德·標宗）
- 遁倫《瑜伽論記》T42n1828〔0420b24〕：「謂因力故者，布施也；士用力者，諦實也；助伴者，慧捨也。」
- 窺基《略纂》T43n1829〔0100b〕：標「第七有二頌名舉」。
古德唯錄徵引（經與古德徵引之約）：列其在、不判是非。遁倫以因力/士用力/助伴力配布施/諦實/惠捨。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精確義 |
|---|---|---|---|
| 因力／士用力／助伴力 | — | 〔遁倫 0420b24〕 | 布施＝因力·諦實＝士用力·惠捨＝助伴力 |
| 恭敬因緣／利養因緣 | — | 〔本論 0375c〕 | 持戒＝恭敬因緣·施/諦/捨＝利養因緣 |
| 㪷秤函（諦實所離） | — | 〔本論 0375b·gaiji 㪷 CB00356〕 | 假偽度量衡·諦實者所不為 |
古德所傳梵音寫於本段多從闕；IAST 為發音輔助（字母·非典據），依經與古德所傳梵音之約。
六、譬喻·修辭
- 本段四問四答、平鋪因果（行→報），譬喻輕。
七、互讀
- 意趣義伽他（11-02）：遠離耽著利養恭敬——本段「恭敬/利養因緣」之反面對照（修梵行者不耽著）。
- 百法明門論（本叢書）：施·戒等善——四善行之論本。
- 攝決擇分思所成慧地決擇〔0658c–0668b〕。
八、校本定位
- 玄奘 T1579（底本）：第七段「與」〔0375b05〕起—「齊何泉止息」前訖。大正原書校記 5 條全枚舉（目二·底本從 CBETA 承字讀·無升定本案）；gaiji 㪷（CB00356）已解。
- 遁倫 T42n1828：0420b24（因力/士用力/助伴力）。
- 窺基 T43n1829：0100b（段次）。
- 攝決擇分 T30n1579：0658c–0668b。
Segment Seven, two verses (Dunlun's division · also named "Raising"): four questions and four answers — keeping the precepts, one enjoys sole renown · giving, one possesses precious wealth · truthfulness, one wins fine repute · bestowing generously, one gathers in kin and friends. The abridged meaning gathers under the condition of reverence (keeping the precepts) and the condition of material gain (giving = the power of the cause · truthfulness = the power of a person's own effort · bestowing generously = the power of a supporting companion).
I. Doctrinal-Outline Placement
| Outline system | Placement of this segment |
|---|---|
| Xuanzang T1579 | Segment Seven of the Body-Meaning Verses, "Give" (Dunlun also writes "Raising") · two verses 〔from 0375b05「云何擅名譽」 tr. "how is one able to enjoy sole renown" — ending before 「齊何泉止息」 (Segment Eight)〕 |
| The treatise's own text | Four questions (renown / precious wealth / fine repute / kin and friends) · four answers (keeping the precepts / giving / truthfulness / bestowing generously) |
| Dunlun | 〔T42n1828 0419c〕「第七有二頌名舉」 tr. "Segment Seven has two verses, named 'Raising'" |
II. Alternate Translations · Collation of In-Scripture Parallels
- Alternate translation: Paramārtha's Treatise on the Seventeen Stages (十七地論), fasc. 16, is lost; omitted here.
- Scriptural source: the scriptural verse (Buddha-word) that the treatise cites; the Chinese-translation correspondence in the Saṃyukta-āgama (T99) 〔a word-for-word dedicated passage is not found on search · the gap is recorded as it stands〕.
- gaiji: 㪷 (CB00356) has been resolved to its correct character.
Collation (full enumeration of the Taishō base text's collation notes)
For this segment (0375b05–0375b28) the Taishō base text carries 5 collation notes in all (although the collation elements are zero, the base text's collation notes are recorded in note form — "zero collation elements" does not equal "no collation notes," and all are enumerated below). The base text follows the CBETA character-readings; not a single note in this segment rises to a critical-edition emendation (none has both an ancient-master lemma citation and doctrinal support for the variant); variants are recorded alongside for the record:
| Note # | Anchor | Base 【大 Taishō】 | Variant | Context |
|---|---|---|---|---|
| 0375007 | 0375b05 | 擅（下同） | 檀【宋】【元】【明】【宮】【知】（下同） | 云何擅名譽 |
| 0375008 | 0375b17 | 㪷秤 | 斗稱【宋】【元】【明】【宮】【知】 | 㪷秤函等·諂誑陵 |
| 0375009 | 0375b18 | 伎 | 技【明】 | 伎能 |
| 0375010 | 0375b20 | 伎 | 技【元】【明】 | 伎能引致財 |
| 0375011 | 0375b23 | 友朋 | 朋友【聖】【知】 | 友朋·親戚耆長 |
Here 底本【大】 = the Taishō base reading, given first; the variant readings follow, recorded alongside without adjudication.
III. Scriptural Grounds for the Consciousness-Only Meaning / the Meaning of the Sacred Teaching (the Point of the Eye · light)
(1) Four kinds of good conduct → four fruits of return — 〔T30n1579 0375b〕 (1) keeping the precepts, one enjoys sole renown (具尸羅及賢善法 tr. "possessed of moral discipline and the wholesome qualities" · 斷殺遠離殺生 tr. "abstaining from killing, staying far from the taking of life" · 十方沙門婆羅門常所稱歎 tr. "constantly praised by the ascetics and brahmins of the ten directions" · 國王群臣長者乃至城邑聚落人民恭敬供養 tr. "respected and supported by kings, ministers, and elders, down to the people of towns, cities, and villages"); (2) giving, one possesses precious wealth (昔餘生作及增長施福業事 tr. "in former lives performed and increased deeds of giving-merit" · 今生巨富大財寶家 tr. "in the present life greatly rich, in a house of great wealth and treasure" · 眾多府庫盈積 tr. "many storehouses filled to overflowing"); (3) truthfulness, one wins fine repute (不以假偽㪷秤函等諂誑陵蔑妄言致財 tr. "not bringing in wealth by false measures, scales, boxes, and the like, or by flattery, deceit, contempt, and lying speech" · 但以如法作業伎能致財 tr. "but bringing in wealth only by lawful undertakings and skills" · 眾唱「賢哉儒士」 tr. "all cry, 'Excellent, this gentleman-scholar!'"); (4) bestowing generously, one gathers in kin and friends (多有家產 tr. "having many family possessions" · 遠離慳垢 tr. "staying far from the stain of stinginess" · 不悋資具 tr. "not begrudging one's goods" · 正安樂自歡娛 tr. "delighting oneself with proper ease and joy" · 友朋親戚耆長相佐助引致財寶守護滋息 tr. "friends, kinsfolk, and elders help one another, bringing in wealth and treasure and guarding and increasing it"). (2) The abridged meaning · the condition of reverence / the condition of material gain — 〔0375c〕 "keeping the precepts, one enjoys renown" = displays the "condition of reverence"; the remaining three lines = display the "condition of material gain" — namely, by the power of the cause (giving) · by the power of a person's own effort (truthfulness) · by the power of a supporting companion (bestowing generously).
IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)
- Dunlun, Notes on the Yogācārabhūmi T42n1828 〔0420b24〕:「謂因力故者，布施也；士用力者，諦實也；助伴者，慧捨也。」 tr. "As for 'by the power of the cause,' this is giving; 'the power of a person's own effort' is truthfulness; 'a supporting companion' is generous bestowing."
- Kuiji, Concise Compendium T43n1829 〔0100b〕: marks "Segment Seven has two verses, named 'Raising.'"
The ancients are cited by attestation only (the convention of citing scripture and the ancients): their positions are listed, without adjudicating right or wrong. Dunlun matches the power of the cause / the power of a person's own effort / the power of a supporting companion with giving / truthfulness / bestowing generously.
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation | Precise sense |
|---|---|---|---|
| 因力／士用力／助伴力 | — | 〔Dunlun 0420b24〕 | giving = the power of the cause · truthfulness = the power of a person's own effort · bestowing generously = the power of a supporting companion |
| 恭敬因緣／利養因緣 | — | 〔this treatise 0375c〕 | keeping the precepts = the condition of reverence · giving / truthfulness / bestowing generously = the condition of material gain |
| 㪷秤函（諦實所離） | — | 〔this treatise 0375b · gaiji 㪷 CB00356〕 | false measures, scales, and boxes · what the truthful person does not resort to |
The ancient-transmitted Sanskrit transliterations are largely absent for this segment; the IAST is a pronunciation aid (an alphabet · not a text-authority), following the convention that scripture and the ancient-transmitted Sanskrit transliterations are the ground.
VI. Similes · Rhetoric
- This segment's four questions and four answers lay cause and effect out flat (conduct → return); the simile-weight is light.
VII. Cross-Reading
- the Intention-Purport Verses (11-02): staying far from craving after material gain and reverence — the reverse mirror of this segment's "condition of reverence / condition of material gain" (one who cultivates the pure life does not crave after them).
- the Treatise on the Hundred Dharmas (this series): giving, the precepts, and the other wholesome factors — the treatise-source of the four kinds of good conduct.
- the Ascertainment of the Stage of What is Attained through Reflection, in the Section on Ascertainment 〔0658c–0668b〕.
VIII. Placement of the Critical Editions
- Xuanzang T1579 (base text): Segment Seven, "Give" 〔0375b05〕, from its start to before 「齊何泉止息」. The Taishō base text's 5 collation notes are fully enumerated (Heading II · the base follows the CBETA character-readings · no critical-edition emendation); gaiji 㪷 (CB00356) has been resolved.
- Dunlun T42n1828: 0420b24 (the power of the cause / the power of a person's own effort / the power of a supporting companion).
- Kuiji T43n1829: 0100b (segment sequence).
- Section on Ascertainment T30n1579: 0658c–0668b.