瑜伽師地論分門記 1.242

1.242

二釋宣說諸欲是應說相等頌分三。一標經句。二解釋。三明略義　二解釋有三異釋　初釋分四。一明應說相等分三如論。二明他不應譏論分四如論。三明諸聖弟子非我我所我慢所動分四。一明無諍論相分四。一明無諍體。二徵。三答所以。四明三諍根。二明三不動。三明不動勝利分六。一正法久住利。二無諍論利。三立梵行利。四普燭利。五讚美利。六涅槃利。四總結。四明於五取蘊盡見苦時斷貪愛等故證阿羅漢無諍論分六。一釋斷名色等分二。一斷蘊。二斷慢。二釋煙寂靜。三釋無惱有三異釋如論。四釋無悕。五釋不見此彼天人世。六總結　第二異釋分三如論　第三異釋分三。一明諸欲是應說相有二異說如論。二明了欲等故他所譏論不應道理有二異說如論。三明斷見修煩惱故證初後沙門果等分四如論　第三明略義分二。一除天憍慢。二顯如來聖教大義　三釋治欲貪火頌分三　一標經句分二。一問。二答分二。一釋經文。二明略義　二釋經分七。一釋想顛倒分二。一問。二答分二。一因。二果。二釋遠離分二。一問。二答。三釋常定一境分二。一問。二答分二。一標。二釋分二。一依賢善定。二依自他身。四釋觀察於苦分二。一問。二答分二。一見因。二見果。五釋觀察無我分二。一問。二答。六釋多修厭離分二。一問。二答分三。一明所治。二明能治。三結。七釋修習無相等分四。一總標。二列名。三解釋分三。一明有學德失。二明無學功德。三明有學趣無學功德方便分二。一明因分三如論。二明果德分三。一斷我慢德。二斷隨眠德。三究竟德。四總結　第三明略義分二。一略分三。一標。二釋。三結。二廣分三。一明貪欲生相分三。一問。二略答。三列名。二明貪欲寂靜相分三。一問。二略答。三列名分五如論。三明寂靜相分四。一問。二略答。三列名。四別釋分二。一明現行寂靜。二明隨眠寂靜。

Second, the explanation of the verses on proclaiming that desires have characteristics that should be spoken of, and so forth, has three parts: 1. Indicating the sūtra phrases; 2. Explaining them; 3. Clarifying the summary meaning. 2. Explaining them has three alternative explanations. The first explanation has four parts: 1. Clarifying that they have characteristics that should be spoken of, and so forth, which has three parts as in the treatise; 2. Clarifying that others should not censure one's discourse, which has four parts as in the treatise; 3. Clarifying that noble disciples are not shaken by the "I," "mine," or the conceit of "I," which has four parts: i. Clarifying the characteristics of non-disputation, which has four parts: a. Clarifying the essence of non-disputation; b. Interrogation; c. Answering the reason; d. Clarifying the three roots of disputation; ii. Clarifying the three unshakeables; iii. Clarifying the superior benefits of being unshakeable, which has six parts: a. The benefit of the prolonged abiding of the True Dharma; b. The benefit of non-disputation; c. The benefit of establishing the holy life (brahmacarya); d. The benefit of illuminating all; e. The benefit of praise; f. The benefit of nirvāṇa; iv. General conclusion; 4. Clarifying that when one sees duḥkha in the five appropriation-skandhas completely, because one abandons craving, attachment, and so forth, one realizes arhatship and non-disputation, which has six parts: i. Explaining the abandonment of name-and-form and so forth, which has two parts: a. Abandoning the skandhas; b. Abandoning conceit; ii. Explaining smoke being pacified; iii. Explaining being without vexation, which has three alternative explanations as in the treatise; iv. Explaining being without longing; v. Explaining not seeing this or that world of gods and humans; vi. General conclusion. The second alternative explanation has three parts as in the treatise. The third alternative explanation has three parts: 1. Clarifying that desires have characteristics that should be spoken of, which has two alternative expositions as in the treatise; 2. Clarifying that because one understands desires and so forth, the censuring discourse of others is unreasonable, which has two alternative expositions as in the treatise; 3. Clarifying that because one abandons the afflictions [eliminated by] seeing and cultivation, one realizes the initial and subsequent fruits of the śramaṇa, and so forth, which has four parts as in the treatise. 3. Clarifying the summary meaning has two parts: 1. Eliminating the arrogance of the devas; 2. Revealing the great meaning of the Tathāgata's noble teaching. Third, the explanation of the verse on curing the fire of desire and greed has three parts: 1. Indicating the sūtra phrases, which has two parts: i. Question; ii. Answer, which has two parts: a. Explaining the sūtra text; b. Clarifying the summary meaning; 2. Explaining the sūtra, which has seven parts: i. Explaining the perversion of perception, which has two parts: a. Question; b. Answer, which has two parts: causes and effects; ii. Explaining detachment, which has two parts: a. Question; b. Answer; iii. Explaining being constantly concentrated in one-pointedness, which has two parts: a. Question; b. Answer, which has two parts: indicating and explaining, the latter having two parts: relying on auspicious concentration and relying on one's own and others' bodies; iv. Explaining contemplating duḥkha, which has two parts: a. Question; b. Answer, which has two parts: seeing causes and seeing effects; v. Explaining contemplating non-self (anātman), which has two parts: a. Question; b. Answer; vi. Explaining frequently cultivating revulsion, which has two parts: a. Question; b. Answer, which has three parts: clarifying what is to be cured, clarifying the antidote, and conclusion; vii. Explaining the cultivation of signlessness and so forth, which has four parts: a. General indication; b. Listing the names; c. Explanations, which have three parts: clarifying the virtues and faults of those in training (śaikṣa), clarifying the virtues of those beyond training (aśaikṣa), and clarifying the means by which those in training proceed to the virtues of those beyond training, which has two parts: clarifying the causal aspects (having three parts as in the treatise) and clarifying the fruitional virtues (having three parts: the virtue of abandoning the conceit of "I," the virtue of abandoning latent tendencies (anuśaya), and the virtue of ultimate consummation); d. General conclusion; 3. Clarifying the summary meaning has two parts: i. Brief, which has three parts: indication, explanation, and conclusion; ii. Detailed, which has three parts: a. Clarifying the characteristics of the arising of desire and greed, which has three parts: question, brief answer, and listing the names; b. Clarifying the characteristics of the pacification of desire and greed, which has three parts: question, brief answer, and listing the names (having five parts as in the treatise); c. Clarifying the characteristics of pacification, which has four parts: question, brief answer, listing the names, and separate explanations (having two parts: clarifying pacification of active manifestations and clarifying pacification of latent tendencies).