瑜伽師地論分門記 1.106

1.106

四明計我論分四。一立邪宗。二廣破。三明真我。四明立我勝利　初文分三。一明計人立宗。二簡人。三明立論因由分二。一問。二答分二。一總答。二別答分二。一明教。二明理分三。一明立論因。二標宗之因。三解釋分二。一依先不思覺立我分三。一標。二釋分五。一依色。二受。三想。四行。五識三結。二依思覺立我分三。一標。二釋分二。一依六根。二依善不善。三結　二廣破邪宗分二。一正破。二總結。初文分十。一依不思覺破。二依思覺破。三依蘊施設破。四依相安立破五依染淨破。六依流轉止息破。七依受者等破。八依自他施設有作者破。九依自他施設言說破。十依施設見破　初依不思覺破分四。一依五蘊破分二。一問。二破分二。一不異。二異分五如論。二依自體餘體法破分二。一問。二破分二。一自體破。二餘體破。三依情非情數破分二。一問。二破分二。一覺起分三。一無情是有情過。二有情是無情過。三餘有情是餘有情過破。二覺不起。四依現量比量破分二。一問。二破分二。一現量。二比量　二依思覺破分五。一依覺我破分二。一問。二破分二。一覺。二我。二依常無常破分二。一問。二破分二。一無常。二常。三依動作無動作分二。一問。二破分二。一有動作。二無動作。四依有因無因破分二。一問。二破分二。一有因。二無因。五依自他破分二。一問。二破分二一依自。二依他　三依蘊施設破分二。一問分。二如論。二破分四。一依蘊施設破。二依蘊中施設破分三。一標。二問。三釋分二。一常分四。損益過。二法非法不起過。三蘊身不起過。四我常解脫過。二無常分二。一無流轉過。二不作而得過。三依蘊外餘處破。四依不屬蘊破分二。一無染過。二我與身不相屬過　四依相安立破分二。一問分二如論。二破分二。一不離破分二。一問。二正破分二。一不離見等分二。一非彼見。二明因由。二離見等破分二。一問分二如論。二破分二。一我所成業分五。一種子喻。二陶師喻有二過如論。三得通喻有三過如論。四地喻分三。一正破。二問所以。三明業。五虛空喻分三。一正破。二明業。三結。二我所執具分二。一鎌喻分二。一喻。二合。二火喻分三。一正破。二徵。三答所以。第二離見等破　五依染淨破分二。一問。二破分二。一本有染淨分三。一正破分二。一明染淨相。二成就染淨義。二喻。三結。二本無染淨破　六依流轉止息破分二。一問。二破分二。一本有流轉及止息破分三。一正破分二。一標。二釋。二喻顯。三法合。二本無流轉及止息破　七依受者等破分二。一問。二破分二。一依變異破分二。一諸行是受者等過。二我無常過。二依無變異破　八依自他施設無作者破分二。一問。二破分二。一依自破。二依他破　九依自他施設言說破分二。一問。二破分二。一依自施設二依他施設分三。一正解。二徵。三答所以　十依施設見破分四。一依我見破分二。一問。二破分二。一善有四過如論。二不善分二。一非正顛倒過。二非實有過。二依無我見破分二。一問。二破分二。一善分三如論。二不善有五過如論。三依我性我見破分二。一問二破分二。一我性。二我見。四結　第二總結分十如論應知　第三明真我分三。一標。二略釋分三。一明非我。二明異不異。三明非實有體。三廣解分三。一標。二釋分八如論。三引證　第四明立我勝利分三。一標。二釋分四如論。三結。

Fourth, explaining the doctrine that asserts a self, in four parts: 1. Establishing the erroneous thesis; 2. Extensively refuting [it]; 3. Explaining the true self; 4. Explaining the benefits of establishing [the conventional] self. The first text has three parts: (1) Explaining the proponents and the establishing of the thesis; (2) Distinguishing the persons; (3) Explaining the grounds for establishing the thesis, in two parts: [a] Question, [b] Answer, in two parts: [i] General answer, [ii] Specific answer, in two parts: explaining scriptural teaching, and explaining reasoning, in three parts: explaining the grounds for establishing the thesis, the reasons for establishing the doctrine, and explanation, in two parts: establishing a self based on prior non-reflection, in three parts: stating, explaining, in five parts: based on form, sensation, perception, formations, and consciousness, and conclusion; and establishing a self based on reflection, in three parts: stating, explaining, in two parts: based on the six sense faculties, and based on wholesome and unwholesome, and conclusion. 2. Extensively refuting the erroneous thesis, in two parts: (1) Direct refutation; (2) General conclusion. The first text has ten parts: (1) Refutation based on non-reflection; (2) Refutation based on reflection; (3) Refutation based on the designation of skandhas; (4) Refutation based on the establishment of characteristics; (5) Refutation based on defilement and purification; (6) Refutation based on saṃsāric transmigration and its cessation; (7) Refutation based on the experiencer and so forth; (8) Refutation based on designating an agent in terms of self and other; (9) Refutation based on verbal expression designating self and other; (10) Refutation based on the designation of views. First, refutation based on non-reflection, in four parts: [a] Refutation based on the five skandhas, in two parts: question, and refutation, in two parts: non-different, and different, in five parts as in the treatise; [b] Refutation based on entities of one's own nature or another nature, in two parts: question, and refutation, in two parts: refuting own-nature, and refuting other-nature; [c] Refutation based on categories of sentient and non-sentient, in two parts: question, and refutation, in two parts: awareness arising, in three parts: the fault that the non-sentient is sentient, the fault that the sentient is non-sentient, and refutation through the fault that one sentient being is another sentient being; and awareness not arising; [d] Refutation based on direct perception and inference, in two parts: question, and refutation, in two parts: direct perception, and inference. Second, refutation based on reflection, in five parts: [a] Refutation based on awareness and the self, in two parts: question, and refutation, in two parts: awareness, and self; [b] Refutation based on permanence and impermanence, in two parts: question, and refutation, in two parts: impermanent, and permanent; [c] Refutation based on action and non-action, in two parts: question, and refutation, in two parts: having action, and lacking action; [d] Refutation based on having a cause and lacking a cause, in two parts: question, and refutation, in two parts: having a cause, and lacking a cause; [e] Refutation based on self and other, in two parts: question, and refutation, in two parts: based on self, and based on other. Third, refutation based on the designation of skandhas, in two parts: [a] The question part, [which has] two parts as in the treatise; [b] Refutation, in four parts: refutation based on designation of the skandhas; refutation based on designation within the skandhas, in three parts: stating, questioning, and explaining, in two parts: permanent, in four parts: the fault of harming and benefiting, the fault that dharma and adharma do not arise, the fault that the body of skandhas does not arise, and the fault that the self would be permanently liberated; and impermanent, in two parts: the fault of lacking saṃsāric transmigration, and the fault of obtaining what was not done; refutation based on other places outside the skandhas; and refutation based on not belonging to the skandhas, in two parts: the fault of lacking defilement, and the fault that the self and the body do not pertain to one another. Fourth, refutation based on the establishment of characteristics, in two parts: [a] The question part, [which has] two parts as in the treatise; [b] Refutation, in two parts: refutation of non-separation, in two parts: question, and direct refutation, in two parts: not separated from seeing and so forth, in two parts: not being that seeing, and explaining the grounds; and refutation of separation from seeing and so forth, in two parts: question, [which has] two parts as in the treatise; and refutation, in two parts: actions accomplished by the self, in five parts: the simile of the seed, the simile of the potter, having two faults as in the treatise, the simile of attaining supernormal powers, having three faults as in the treatise, the simile of the earth, in three parts: direct refutation, asking the reason why, and explaining action, and the simile of space, in three parts: direct refutation, explaining action, and conclusion; and instruments grasped by the self, in two parts: the simile of the sickle, in two parts: simile, and application; and the simile of fire, in three parts: direct refutation, inquiry, and answering the reason why; [this is] the second: refutation of separation from seeing and so forth. Fifth, refutation based on defilement and purification, in two parts: [a] Question, [b] Refutation, in two parts: refuting original possession of defilement and purification, in three parts: direct refutation, in two parts: explaining the characteristics of defilement and purification, and establishing the meaning of defilement and purification; simile; and conclusion; and refuting original lack of defilement and purification. Sixth, refutation based on saṃsāric transmigration and cessation, in two parts: [a] Question, [b] Refutation, in two parts: refuting original possession of transmigration and cessation, in three parts: direct refutation, in two parts: stating, and explaining; illustrating with similes; and applying to dharmas; and refuting original lack of transmigration and cessation. Seventh, refutation based on the experiencer and so forth, in two parts: [a] Question, [b] Refutation, in two parts: refutation based on change, in two parts: the fault that conditioned formations are the experiencer and so forth, and the fault that the self is impermanent; and refutation based on non-change. Eighth, refutation based on the non-agent designated in terms of self and other, in two parts: [a] Question, [b] Refutation, in two parts: refutation based on self, and refutation based on other. Ninth, refutation based on verbal expression designating self and other, in two parts: [a] Question, [b] Refutation, in two parts: designation based on self; and designation based on other, in three parts: direct explanation, inquiry, and answering the reason why. Tenth, refutation based on the designation of views, in four parts: [a] Refutation based on the view of self, in two parts: question, and refutation, in two parts: wholesome, having four faults as in the treatise; and unwholesome, in two parts: the fault of not being a proper inversion, and the fault of not being truly existent; [b] Refutation based on the view of non-self, in two parts: question, and refutation, in two parts: wholesome, in three parts as in the treatise; and unwholesome, having five faults as in the treatise; [c] Refutation based on the nature of self and the view of self, in two parts: question, and refutation, in two parts: nature of self, and view of self; [d] Conclusion. The second part, general conclusion, has ten parts, as should be known according to the treatise. Third, explaining the true self, in three parts: (1) Stating; (2) Brief explanation, in three parts: [a] Explaining non-self, [b] Explaining difference and non-difference, [c] Explaining lack of real substantiality; (3) Detailed explanation, in three parts: [a] Stating, [b] Explaining, in eight parts as in the treatise, [c] Citing proof. Fourth, explaining the benefits of establishing [the conventional] self, in three parts: (1) Stating; (2) Explaining, in four parts as in the treatise; (3) Conclusion.