瑜伽師地論分門記 1.105

1.105

三明去來實有論分二　一立彼宗見分三一計人分二。一外。二內。二標宗。三立論因由分二。一問。二答分二。一總答。二別釋分二。一明教分二。一外法。二內法分二。一標。二引經分三。一十二處。二有業。三有色等。二明理分三。一明立論因。二立論宗分三。一標。二釋。三立過。三結　二廣破邪見分二。一破外法論。二破內法論　初破外法分三。一有異無異理破分二。一問。二破分二。一有異。二無異。二常無常相理破分二。一問。二破分二。一常。二無常。三來至現在世等七正理破分四。一立難分七。一來至現在難。二死已生此。三生現在。四本無業有業。五本不圓滿今圓滿。六本有異相今無異相。七於未來有現在分難。二廣破分七。一破未來至現在。二破未來死已生現在。三破未來為緣生現在。四破本無業用今有業用分二。一立有業用難。二立有異無異難。五破未圓滿圓滿相。六破異相。七破未來分相應。三例餘二法。四總結　二破內法論分二。一立彼難分二。一違理過。二違教過。二理破分二。一答違理難分二。一問。二破分二。一不起分二。一正破。二引證。二有起分二。一有行。二無行分二。一有事轉。二無事轉。二答違教難分四。一依一切法有相無相密意破答分四。一立有相無相密意。二徵。三答所以。四顯過失。二依說有過去業等密意答分三。一標。二釋分二。一明因。二明果。三結。三依說有過去色等密意答分三。一標。二釋分三。一明未來密意。二明現在密意。三明過去密意。三結。四破三世有相分三。一總破遮。二徵。三別釋分三。一明未來分二。一標。二釋。有十二相。如論應知。二明現在分二。一標。二釋有十二相。如論應知。三明過去分二。一標。二釋有十二相。如論應知。

Third, explaining the doctrine that past and future truly exist, in two parts: 1. Establishing their doctrinal view, in three parts: (1) The proponents, in two parts: [a] non-Buddhists, [b] Buddhists; (2) Stating the doctrine; (3) The grounds for establishing the thesis, in two parts: [a] Question, [b] Answer, in two parts: (i) General answer, (ii) Specific explanation, in two parts: [i] Explaining scriptural teaching, in two parts: {i} Non-Buddhist teachings, {ii} Buddhist teachings, in two parts: Stating [them], and Citing sūtras, in three parts: the twelve āyatanas, the existence of karma, and the existence of form and so forth; [ii] Explaining reasoning, in three parts: explaining the grounds for establishing the thesis, establishing the thesis, in three parts: stating, explaining, and establishing faults, and Conclusion. 2. Extensively refuting the erroneous view, in two parts: (1) Refuting the non-Buddhist doctrine; (2) Refuting the Buddhist doctrine. First, refuting the non-Buddhist [doctrine], in three parts: (1) Refutation through the reasoning of difference and non-difference, in two parts: [a] Question, [b] Refutation, in two parts: [i] Having difference, [ii] Lacking difference; (2) Refutation through the reasoning of permanence and impermanence, in two parts: [a] Question, [b] Refutation, in two parts: [i] Permanent, [ii] Impermanent; (3) Refutation through the seven correct reasonings such as coming into the present time, in four parts: [a] Setting forth the objections, in seven parts: [i] The objection regarding coming into the present, [ii] Dying [in the future] and being born here, [iii] Arising in the present, [iv] Originally lacking karma and [now] possessing karma, [v] Originally incomplete and now complete, [vi] Originally possessing different characteristics and now lacking different characteristics, [vii] The objection regarding a present portion existing in the future; [b] Extensively refuting, in seven parts: [i] Refuting the future coming into the present, [ii] Refuting dying in the future and being born into the present, [iii] Refuting the future serving as a condition to produce the present, [iv] Refuting originally lacking functional activity and now possessing functional activity, in two parts: setting forth the objection of possessing functional activity, and setting forth the objection of possessing difference or non-difference, [v] Refuting the characteristic of being incomplete and [then] complete, [vi] Refuting different characteristics, [vii] Refuting association with a future portion; [c] Applying by analogy to the remaining two factors; [d] General conclusion. Second, refuting the Buddhist doctrine, in two parts: (1) Setting forth their objections, in two parts: [a] Fault of contradicting reasoning, [b] Fault of contradicting scriptural teaching; (2) Refutation through reasoning, in two parts: [a] Answering the objection of contradicting reasoning, in two parts: [i] Question, [ii] Refutation, in two parts: Non-arising, in two parts: the direct refutation, and citing proof; and Arising, in two parts: having activity, and lacking activity, in two parts: operating with objective facts, and operating without objective facts; [b] Answering the objection of contradicting scriptural teaching, in four parts: [i] Answering by refuting based on the intentional meaning regarding the characterized and uncharacterized nature of all phenomena, in four parts: stating the intentional meaning regarding characterized and uncharacterized, inquiry, answering the reason why, and demonstrating faults; [ii] Answering based on the intentional meaning of stating that past karma and so forth exist, in three parts: stating, explaining, in two parts: explaining the cause, and explaining the effect, and conclusion; [iii] Answering based on the intentional meaning of stating that past form and so forth exist, in three parts: stating, explaining, in three parts: explaining the intentional meaning of the future, explaining the intentional meaning of the present, and explaining the intentional meaning of the past, and conclusion; [iv] Refuting the characteristics of existence of the three times, in three parts: general refutation and negation, inquiry, and specific explanation, in three parts: explaining the future, in two parts: stating, and explaining, there being twelve characteristics as should be known according to the treatise; explaining the present, in two parts: stating, and explaining, there being twelve characteristics as should be known according to the treatise; and explaining the past, in two parts: stating, and explaining, there being twelve characteristics as should be known according to the treatise.