瑜伽師地論分門記 1.121

1.121

二別釋中第二釋業雜染分二。一略釋分三。一問。二頌答。三長行解釋。二廣解分九。一自性。二分別。三因。四位。五門。六上品。七顛倒。八差別。九過患　初釋業自性分三。一問。二答。三結　二釋業分別分二。一問。二答分二。一略答。二廣答。初文分三。一標。二列名。三解釋分二。一標。二釋。二廣答分二。一依人建立。二依法相建立。初依人差別建立分二。一明不善人。二明善人。初不善人分十。如論應知。二善人分二。一翻上。二釋差別分二。一標。二釋分二。一釋離邪行中差別立句分三。一標。二釋分三。一時淨。二他信淨。三正行淨。三略義。二釋離妄語中差別立句分二。一釋不同句。二明略義。二依法相差別建立分二。一總標。二解釋分二。一明不善法分十。如論應知。二明善法分四。一問。二答分二。一明不殺。二例餘。三明差別分二。一明不與取。二例餘。四明攝略義分二。一明攝。二明開合　三釋業因分三。一問。二略答。三列名　四釋業位分四。一問。二略答。三列名。四解釋分二。一配善不善六業生處。二釋耎等五業分二。一不善。二善　五釋業門分三。一問。二略答。三廣解分二。一明與果門。二明損益門。初文分三。一標。二列名。三解釋分五。一釋異熟果分三。一明殺生。二例餘九業。三結。二釋等流果分三。一標。二釋分十如論。三結。三釋增上果分三。一標。二釋分十如論。三例善業。四釋現法果分三。一標。二列名。三解釋分二。一依欲解。二依事。初文分三。一標。二列名。三廣解分八。一明有顧欲解分二。一標。二釋。二明無顧欲解分二。一標。二釋。三明損惱欲解分二。一標。二釋。四明慈悲欲解分二。一標。二釋。五明憎害欲解分二。一標。二釋。六明淨信欲解分二。一標。二釋。七明棄恩欲解分二。一標。二釋。八明知恩欲解分二。一標。二釋。第二依事解釋分二。一依不善分三。一總標。二釋分二。一明無間分五如論。二明無間同分分二。一標。二釋分五如論。三結。二依善分二。一總標。二釋分二。一依利益分三。一依恩田分二。一母。二父。二依德田分二。一依慈定。二例餘四德。三依尊田分二。一依佛。二依學無學。二依損害。五釋與他增上果分三。一標。二釋分二。一依佛。二例餘分三。一輪王。二慈定。三大悲菩薩。三結。第二明損益門分二。一總標。二別解釋分二。一明損分三。一標。二問三答分八如論。二明利益　六釋業增上分四。一問。二略答。三列名。四解釋分六。一釋加行分二。一標。二釋分二。一不善。二善。二釋串習分二。一標。二釋。三釋自性分二。一標。二釋分二。一依十不善分八如論。二依施等分三如論。四釋事分二。一標。二釋。五釋所治類分二。一標。二釋。六釋所治損害分二。一標。二釋　七釋業顛倒分四。一問。二略答。三列名。四解釋分三。一釋作用顛倒分三。一標。二釋。三明差別分二。一依殺業分二。一有情。二無情。二例業道。二釋執受顛倒分二。一標。二釋分二。一依施等立見分二。一明執受顛倒因。二立彼執分二。一依殺業。二例餘。二依梵天等立見分二。一標。二釋分二。一依殺業。二例餘業道。三釋憙樂顛倒分二。一標。二釋　八釋業差別分三。一問。二略答列名。三解釋分有四十九。如論應知。此四十九業中。前四十一是有漏業。八是無漏業　九釋業過患分三。一依七過。二依十過。三依五過。初文分四。一問。二略答。三列名。四解釋分七。如論應知。

Second, within the detailed explanations, the second part, explaining karma-affliction (karma-saṃkleśa), has two sections: 1. A brief explanation, which has three parts: (1) question, (2) answer in verse, (3) prose explanation. 2. A detailed explanation, which has nine parts: (1) intrinsic nature (svabhāva), (2) distinctions, (3) causes, (4) states, (5) gateways, (6) superior grades, (7) inversions (viparyāsa), (8) varieties, and (9) faults.
First, the explanation of the intrinsic nature of karma has three parts: (1) question, (2) answer, and (3) conclusion.
Second, the explanation of the distinctions of karma has two parts: (1) question, (2) answer, which has two parts: a brief answer and an expanded answer. The former has three parts: statement, listing the names, and explanation, which has two parts: statement and explanation. The expanded answer has two parts: established on the basis of persons, and established on the basis of characteristics of phenomena. The former, established on the basis of differences among persons, has two parts: elucidating unwholesome persons, and elucidating wholesome persons. The former, unwholesome persons, has ten parts, as should be known from the treatise. The wholesome persons have two parts: inverting the above, and explaining the distinctions, which has two parts: statement and explanation, which has two parts: explaining the distinct phrases established in refraining from sexual misconduct (which has three parts: statement, explanation [in three parts: purity of time, purity of others' trust, and purity of correct conduct], and brief summary of meaning), and explaining the distinct phrases established in refraining from false speech (which has two parts: explaining the distinct phrases, and elucidating the brief summary of meaning). The second, established on the basis of differences in characteristics of phenomena, has two parts: general statement, and explanation, which has two parts: elucidating unwholesome phenomena (having ten parts, as should be known from the treatise), and elucidating wholesome phenomena (which has four parts: (1) question, (2) answer [which has two parts: elucidating non-killing, and extending by analogy to the rest], (3) elucidating the distinctions [which has two parts: elucidating non-stealing, and extending by analogy to the rest], and (4) elucidating the summary of meaning [which has two parts: elucidating inclusion, and elucidating expansion and combination]).
Third, the explanation of the causes of karma has three parts: (1) question, (2) brief answer, and (3) listing the names.
Fourth, the explanation of the states of karma has four parts: (1) question, (2) brief answer, (3) listing the names, and (4) explanation, which has two parts: correlating wholesome and unwholesome six karmas with their places of rebirth, and explaining the five karmas such as weak (which has two parts: unwholesome and wholesome).
Fifth, the explanation of the gateways of karma has three parts: (1) question, (2) brief answer, and (3) detailed explanation, which has two parts: elucidating the gateway of giving fruition, and elucidating the gateway of loss and benefit. The former has three parts: statement, listing the names, and explanation, which has five parts: (1) explaining the maturation fruit (vipāka-phala), having three parts: elucidating killing, extending by analogy to the other nine karmas, and conclusion; (2) explaining the outflow fruit (niṣyanda-phala), having three parts: statement, explanation in ten parts as in the treatise, and conclusion; (3) explaining the sovereign fruit (adhipati-phala), having three parts: statement, explanation in ten parts as in the treatise, and extending by analogy to wholesome karma; (4) explaining the visible-state fruit (dṛṣṭadharma-phala), having three parts: statement, listing the names, and explanation, which has two parts: based on aspiration-resolve (adhimukti), and based on concrete things. The former has three parts: statement, listing the names, and detailed explanation, which has eight parts: elucidating aspiration-resolve with regard (having two parts: statement and explanation); elucidating aspiration-resolve without regard (having two parts: statement and explanation); elucidating harmful aspiration-resolve (having two parts: statement and explanation); elucidating benevolent and compassionate aspiration-resolve (having two parts: statement and explanation); elucidating hateful and injurious aspiration-resolve (having two parts: statement and explanation); elucidating pure faith aspiration-resolve (having two parts: statement and explanation); elucidating gratitude-abandoning aspiration-resolve (having two parts: statement and explanation); and elucidating gratitude-knowing aspiration-resolve (having two parts: statement and explanation). The second, explanation based on concrete things, has two parts: based on the unwholesome (having three parts: general statement; explanation, which has two parts: elucidating the immediate [ānantarya] in five parts as in the treatise, and elucidating the proximate to the immediate in two parts [statement, and explanation in five parts as in the treatise]; and conclusion); and based on the wholesome (having two parts: general statement; and explanation, which has two parts: based on benefit [having three parts: based on the field of gratitude in two parts: mother and father; based on the field of qualities in two parts: based on the concentration of benevolence, and extending by analogy to the other four qualities; and based on the field of the venerable in two parts: based on the Buddha, and based on the trainees and beyond-training], and based on harm). (5) Explaining the sovereign fruit bestowed on others, having three parts: statement; explanation, which has two parts: based on the Buddha, and extending by analogy to others in three parts [cakravartin, concentration of benevolence, and bodhisattva of great compassion]; and conclusion. The second section, elucidating the gateway of loss and benefit, has two parts: general statement, and detailed explanation, which has two parts: elucidating loss (having three parts: statement, question, and answer in eight parts as in the treatise), and elucidating benefit.
Sixth, the explanation of the predominance of karma has four parts: (1) question, (2) brief answer, (3) listing the names, and (4) explanation, which has six parts: (1) explaining application (prayoga), having two parts: statement, and explanation in two parts (unwholesome and wholesome); (2) explaining repeated practice (abhyāsa), having two parts: statement and explanation; (3) explaining intrinsic nature, having two parts: statement, and explanation in two parts (based on the ten unwholesome actions in eight parts as in the treatise, and based on giving and so forth in three parts as in the treatise); (4) explaining concrete things, having two parts: statement and explanation; (5) explaining the category of what is countered, having two parts: statement and explanation; (6) explaining the detriment to what is countered, having two parts: statement and explanation.
Seventh, the explanation of the inversions regarding karma has four parts: (1) question, (2) brief answer, (3) listing the names, and (4) explanation, which has three parts: (1) explaining inversion of function, having three parts: statement, explanation, and elucidating distinctions in two parts (based on the karma of killing in two parts: sentient and insentient, and extending by analogy to the karmic paths); (2) explaining inversion of appropriation, having two parts: statement, and explanation in two parts (establishing views based on giving and so forth, having two parts: elucidating the cause of inversion of appropriation, and establishing their views in two parts [based on the karma of killing, and extending by analogy to the rest]; and establishing views based on Brahmā and so forth, having two parts: statement, and explanation in two parts [based on the karma of killing, and extending by analogy to the other karmic paths]); and (3) explaining inversion of rejoicing and delighting, having two parts: statement and explanation.
Eighth, the explanation of the varieties of karma has three parts: (1) question, (2) brief answer and listing the names, and (3) explanation, which has forty-nine parts, as should be known from the treatise. Among these forty-nine karmas, the first forty-one are contaminated karmas (sāsrava-karman), and eight are uncontaminated karmas (anāsrava-karman).
Ninth, the explanation of the faults of karma has three parts: (1) based on seven faults, (2) based on ten faults, and (3) based on five faults. The first text has four parts: question, brief answer, listing the names, and explanation in seven parts, as should be known from the treatise.