瑜伽師地論分門記 1.238

1.238

初文分二。一標經文。二隨次解釋分二。一明說勝義經頌之用。二解經文分三。一明人空。二明雜染品。三明淨品　初文分七。一明建立主宰等義分三。一遣別義所分別我。二遣法所分別我。三顯法有用性。二明建立法分二。一依蘊等立受者性分三。一問。二答。三釋。二顯示無主宗義分三。一問。二答。三釋。三明建立內外無我分二。一顯內外無我唯假建立分三。一問。二答。三釋。二建立能觀所觀空分二。一問。二答。四明建立聖者異生差別不可得分三。一明實無聖凡分三。一問。二答。三釋。二建立無彼此分二。一問。二答。三建立無染淨分三。一問。二答。三釋。五明無作用等分二。一明諸行無作用分二。一問。二答。二明作用轉分三。一問。二答。三釋。六明七種無作用分二。一明生起。二解釋分七如論。七明釋答難分二。一問。二答　第二明染品分二。一明在家出家雜染自性有因法分三。一明生起。二引經。三釋。二顯雜染差別等相分四。一明雜染差別。二明雜染所依。三明雜染因。四明雜染時分　第三明淨品分四　第一明如實觀諸行相等得清淨分三。一明觀自相得清淨。二明觀共相得清淨。三明依觀世俗及勝義諦諸法得清淨分七。一依二諦明愚癡眾緣。二依世諦明愚者不正思惟。三依二諦明諸識隨福等行。四依二諦明心隨轉分二。一問。二答。五依俗諦明心有作用及隨轉。六依二諦明有作者無作者等。七明作者受者一異不可說　第二明釋通疑難分二。一明生起。二解釋分三。一破難分二。一立難。二答難分四如論。二明因果相。三明於無我諸因果中起我顛倒分二。一標。二釋分三。一明彼我見。二明彼我見所依及果。三明彼我見因　第三明彼我見由集次第發生於苦等分二。一總標。二別釋分四。一顯示於集。二顯示行苦所攝阿賴耶識起諸戲論。三顯示行苦是能計我及與苦樂之緣。四顯示能障解脫之因　第四顯示阿賴耶識所攝行苦共他相似等分三。一明正法行分二。一立所治。二立能治。二明解了縛遍知。三明解了解脫遍知分六。一明第七識解脫時與諸惑非先緣義。二明解脫無有染淨相。三成無染淨義。四明有餘依解脫功德分二。一明煩惱解脫。二明事解脫。五顯示無餘依解脫功德分三。一不思議功德。二唯無性執功德。三無戲論功德。六明人法俱空功德。

The first text has two parts: 1. stating the sūtra text; 2. explaining in sequence, which has two parts: (1) clarifying the function of stating the verses of the sūtra of ultimate meaning; (2) explaining the sūtra text, which has three parts: [a] clarifying the emptiness of the person; [b] clarifying the defiled category; [c] clarifying the purified category. The first text has seven parts: [i] clarifying the meaning of establishing a master/agent, etc., which has three parts: a. eliminating the self conceptualized by distinct meanings; b. eliminating the self conceptualized by dharmas; c. revealing the efficacy of dharmas; [ii] clarifying the establishment of dharmas, which has two parts: a. establishing the nature of an experiencer based on the aggregates, etc., which has three parts: (a) question, (b) answer, (c) explanation; b. revealing the doctrine of there being no master, which has three parts: (a) question, (b) answer, (c) explanation; [iii] clarifying the establishment of internal and external non-self, which has two parts: a. revealing that internal and external non-self are merely conventional designations, which has three parts: (a) question, (b) answer, (c) explanation; b. establishing the emptiness of the observing subject and observed object, which has two parts: (a) question, (b) answer; [iv] clarifying that the distinction between noble beings and ordinary worldlings is ungraspable, which has three parts: a. clarifying that there are in reality no noble ones or worldlings, which has three parts: (a) question, (b) answer, (c) explanation; b. establishing that there is neither this nor that, which has two parts: (a) question, (b) answer; c. establishing that there is neither defilement nor purification, which has three parts: (a) question, (b) answer, (c) explanation; [v] clarifying the absence of function, etc., which has two parts: a. clarifying that conditioned phenomena have no function, which has two parts: (a) question, (b) answer; b. clarifying the operation of function, which has three parts: (a) question, (b) answer, (c) explanation; [vi] clarifying the seven kinds of non-functioning, which has two parts: a. clarifying their arising; b. explanation, which has seven parts as in the treatise; [vii] clarifying the answer resolving objections, which has two parts: a. question; b. answer. The second [subdivision], clarifying the defiled category, has two parts: [i] clarifying that the causal dharmas of the defiled intrinsic nature of householders and renunciants have three parts: a. clarifying their arising; b. citing the sūtras; c. explanation; [ii] revealing the distinctive characteristics, etc., of defilement, which has four parts: a. clarifying the distinctions of defilement; b. clarifying the basis of defilement; c. clarifying the cause of defilement; d. clarifying the time period of defilement. The third [subdivision], clarifying the purified category, has four parts: [i] clarifying that one attains purification through contemplating the characteristics of conditioned phenomena as they truly are, which has three parts: a. clarifying that one attains purification through contemplating self-characteristics; b. clarifying that one attains purification through contemplating common characteristics; c. clarifying that one attains purification based on contemplating all dharmas of conventional and ultimate truths, which has seven parts: (a) clarifying the multiple conditions of delusion based on the two truths; (b) clarifying the improper attention of the deluded based on conventional truth; (c) clarifying that consciousnesses conform to meritorious and other karmic actions based on the two truths; (d) clarifying the conformity of the mind based on the two truths, which has two parts: 1) question, 2) answer; (e) clarifying that the mind has activity and conforms based on conventional truth; (f) clarifying there being an agent, there being no agent, etc., based on the two truths; (g) clarifying that agent and experiencer are inexpressible as identical or different; [ii] clarifying the resolution of doubts and objections, which has two parts: a. clarifying their arising; b. explanation, which has three parts: (a) refuting objections, which has two parts: 1) posing the objection, 2) answering the objection, which has four parts as in the treatise; (b) clarifying the characteristics of cause and effect; (c) clarifying the arising of the inversion of self among causes and effects that lack a self, which has two parts: 1) statement, 2) explanation, which has three parts: [1] clarifying that view of self, [2] clarifying the basis and result of that view of self, [3] clarifying the cause of that view of self; [iii] clarifying that that view of self sequentially generates suffering, etc., through origination, which has two parts: a. general statement; b. separate explanation, which has four parts: (a) revealing [suffering] with respect to origination; (b) revealing that the ālayavijñāna subsumed under the suffering of conditioning gives rise to all conceptual proliferation; (c) revealing that the suffering of conditioning is the condition for calculating a self as well as pleasure and pain; (d) revealing the cause that obstructs liberation; [iv] revealing that the suffering of conditioning subsumed under the ālayavijñāna is similar to others, etc., which has three parts: a. clarifying the practice of the true Dharma, which has two parts: (a) establishing what is to be eliminated, (b) establishing the antidote; b. clarifying the comprehensive knowledge of understanding bondage; c. clarifying the comprehensive knowledge of understanding liberation, which has six parts: (a) clarifying that when the seventh consciousness is liberated, it does not previously take the afflictions as its object; (b) clarifying that liberation has no characteristics of defilement or purification; (c) establishing the meaning of having no defilement or purification; (d) clarifying the virtues of liberation with remainder, which has two parts: 1) clarifying liberation from afflictions, 2) clarifying liberation from objective facts; (e) revealing the virtues of liberation without remainder, which has three parts: 1) inconceivable virtues, 2) virtues of grasping only non-intrinsic nature, 3) virtues devoid of conceptual proliferation; (f) clarifying the virtue of the emptiness of both person and dharmas.