瑜伽師地論分門記 1.222

1.222

第六明現量分四。一總標。二列名。三解釋分三　一明非不現見現量分四。一標。二列名。三解釋分四　一明相似生分三。一標。二釋分二。一依下界。二依上界。三結　二明超越生分三。一標。二釋。三結　三明無障礙生分四。一標。二列名。三釋分四。一明覆障。二明隱障。三明映障。四明惑障。四總結　四明非極遠分二。一標。二列釋分三如論　四總結　二明非已思應思現量分四。一總標。二列名。三解釋分二　一明纔取便成取所依境分五。一標。二明正義。三引喻。四法合分三。一明藥體。二明藥能分二。一明現量。二明非量分二。一明應思。二明已思。五結　二明取所依境分六。一標。二明正義。三引喻。四法合分二。一依地大。二例餘三大。五結。六明非已思惟等二義差別分二。一明現量。二明非量分二。一明應思。二明已思。第四明總結　三明非錯亂境界現量分四。一總標。二列名分二。一列五名分三。一標。二問。三答。二列七名分三。一標。二問。三答分二。一總答。二別問答。三解釋分七如論。四明總結　四決擇分二。一問。二答分三。一略答。二列名。三廣解釋分四。一明色根。二明意受。三明世間。四明清淨現量分三。一標。二明正義。三答難。

Sixth, clarifying direct perception (pratyakṣa), divided into four parts: 1. General identification; 2. Enumeration of names; 3. Detailed explanation, divided into three: [i] Clarifying direct perception that is not unapparent, divided into four: (a) Identification, (b) Enumeration of names, (c) Detailed explanation, divided into four: 1. Clarifying arising through similarity, divided into three: a. Identification, b. Explanation, divided into two: i. Based on the lower realm, ii. Based on the higher realm, c. Conclusion; 2. Clarifying arising through transcendence, divided into three: a. Identification, b. Explanation, c. Conclusion; 3. Clarifying unobstructed arising, divided into four: a. Identification, b. Enumeration of names, c. Explanation, divided into four: i. Clarifying concealing obstruction, ii. Clarifying hiding obstruction, iii. Clarifying overpowering obstruction, iv. Clarifying deluding obstruction, d. General conclusion; 4. Clarifying not excessively distant, divided into two: a. Identification, b. Enumeration and explanation, divided into three as in the treatise; (d) General conclusion; [ii] Clarifying direct perception that is not already thought or to be thought, divided into four: (a) General identification, (b) Enumeration of names, (c) Detailed explanation, divided into two: 1. Clarifying that upon mere apprehension it constitutes the apprehension of the objective support, divided into five: a. Identification, b. Clarifying the correct meaning, c. Citing examples, d. Application to dharmas, divided into three: i. Clarifying the substance of the medicine, ii. Clarifying the efficacy of the medicine, divided into two: [A] Clarifying direct perception, [B] Clarifying non-means-of-knowledge, divided into two: (1) Clarifying that to be thought, (2) Clarifying that already thought, iii. Conclusion; 2. Clarifying the apprehension of the objective support, divided into six: a. Identification, b. Clarifying the correct meaning, c. Citing examples, d. Application to dharmas, divided into two: i. Based on the earth element, ii. By analogy with the other three great elements, e. Conclusion, f. Clarifying the difference between the two meanings of not already thought etc., divided into two: i. Clarifying direct perception, ii. Clarifying non-means-of-knowledge, divided into two: [A] Clarifying that to be thought, [B] Clarifying that already thought; (d) Fourth, general conclusion; [iii] Clarifying direct perception of an unconfused object, divided into four: (a) General identification, (b) Enumeration of names, divided into two: 1. Enumerating five names, divided into three: a. Identification, b. Question, c. Answer; 2. Enumerating seven names, divided into three: a. Identification, b. Question, c. Answer, divided into two: i. General answer, ii. Specific questions and answers; (c) Detailed explanation, divided into seven as in the treatise; (d) Clarifying the general conclusion; 4. Determination, divided into two: 1. Question; 2. Answer, divided into three: [i] Brief answer, [ii] Enumeration of names, [iii] Detailed explanation, divided into four: (a) Clarifying physical faculties, (b) Clarifying mental experience, (c) Clarifying worldly direct perception, (d) Clarifying pure direct perception, divided into three: 1. Identification, 2. Clarifying the correct meaning, 3. Answering objections.