瑜伽師地論分門記 1.287

1.287

廣解中第四明能熟解脫慧之成熟分七　一總問　二略答分二。一依觀。二依止明成熟　三徵　四答所以　五依經明十種能熟解脫慧成熟之法分三　一解釋十法分十。一明親近妙善知識。二明尸羅圓滿。三明具遍知門。四明調善。五明恭敬而聽。六明能隨請問。七明聽其妙法。八明於其妙法發勤進心。九明於可厭法而生厭惡。十明如理作意而能斷除二明十法功德分三。一除惡趣法。二修集一切對治。三明得果。三總結　六明三支攝一切聖教廣義勝德分二。一標。二釋　七明三支是第三修行因緣分三。一明正義。二徵。三答所以分二。一標。二釋　廣解中第五明修習對治分八　一總問　二略答　三徵問　四列名分三如論　五明十種修習分二。一總問。二別答分三　一依在家明修習分二。一明所治法分二。一立欲相應貪及受用相應愛。二顯過不生憙樂。二明能治法分二。一不淨想。二無常想　二依出家明修習分四。一標四種所作。二解釋四作分四。一明常方便修善法所作分二。一標。二釋分二。一伏愛味樂心。二明了苦性。二明無戲論所作分二。一標。二釋。三明時時所作分二。一標。二釋。四明遠離處所作分二。一標。二釋。三明所對治法分二。一標。二別釋分四。一明常修善法障。二明無戲論障。三明貪味障。四明遠離障。四明能治法分二。一標。二釋分四。一治懈怠。二治身見。三治貪味。四治著世樂欲　三依閑居作意明修習分二。一明所治分三。一標。二徵問。三答釋分四。一止觀障。二愛味障。三散動障。四不死障。二明能治分二。一標。二釋分四。一治止觀障。二治愛味障。三治散動障。四治不死障　六釋能想分四　一明於在家位修不淨想所治能治分五。一標。二列名。三解釋分二。一釋思擇力分三。一標。二徵問。三列釋分五。一親近女人障。二失念障。三放逸障。四貪漏障。五不觀不淨障。二釋修習力分五。一標。二徵問。三列釋分七如論。四明攝多門義。五明多有作用分二。一列數。二明作用　二明於出家位無常修苦想。所治能治分四。一總標。二徵問。三別釋所治分六。一明嬾墮障。二明懈怠障。三明不恒相續障。四明無淨信障。五明不能常修障。六明不如實觀察障。四明能治法分二。一列數。二明作用　三明遠離閑居位修光明想所治能治分二。一略。二廣。初文分四。一總標指文。二明意趣分二。一標。二釋分二。一立光明義。二顯光明相。三徵。四答所以分二。一立所治過。二顯能治用。二廣分二　一明所治分四。一總標。二徵問。三配十一法。四解釋分二。一依思所成慧立四法分三。一標。二釋分四。一明疑障。二睡眠三麁重。四明不作意障。三結顯過。二依修所成慧立七法分三。一問。二答分七。一明極勇精進障。二明極下劣精進障。三明貪著定味障。四明心懷恐怖障。五明種種想障。六明不如正理執取相好障。七明不應思處思擇諸法障。三結顯過　二明能治分二。一列數。二明作用　四明三想對治多有所作勝利分二。一明正義分三。一明具欲。二明不染著。三明滅所治法。二總結　七明十種所治能治是第三修習瑜伽　八明無過無增義。

In the detailed explanation, the fourth section, explaining the maturation capable of ripening the wisdom of liberation, has seven parts: 1. General question; 2. Brief answer, divided into two: (1) Based on vipaśyanā, (2) Explaining maturation based on śamatha; 3. Interrogative analysis; 4. Answer explaining the reason; 5. Explaining according to the sūtra the ten phenomena of maturation capable of ripening the wisdom of liberation, divided into three: (1) Explaining the ten phenomena, divided into ten: [1] Explaining drawing close to good spiritual friends, [2] Explaining the perfection of śīla, [3] Explaining possession of the gate of comprehensive knowledge, [4] Explaining being well-tamed, [5] Explaining listening with reverence, [6] Explaining the capacity to inquire accordingly, [7] Explaining hearing the sublime Dharma, [8] Explaining generating diligence regarding the sublime Dharma, [9] Explaining giving rise to revulsion toward repulsive phenomena, [10] Explaining being able to eradicate through proper attention; (2) Explaining the virtues of the ten phenomena, divided into three: [1] Eliminating phenomena of bad destinies, [2] Cultivating and accumulating all antidotes, [3] Explaining the attainment of the result; (3) General conclusion; 6. Explaining that the three limbs subsume the extensive meaning and superior virtues of all holy teachings, divided into two: (1) Identification, (2) Explanation; 7. Explaining that the three limbs are the causes and conditions of the third practice, divided into three: (1) Explaining the primary meaning, (2) Interrogative analysis, (3) Answering the reason, divided into two: [1] Identification, [2] Explanation. In the detailed explanation, the fifth section, explaining the cultivation of antidotes, has eight parts: 1. General question; 2. Brief answer; 3. Interrogative analysis; 4. Enumerating the names, divided into three as in the treatise; 5. Explaining the ten kinds of cultivation, divided into two: (1) General question, (2) Specific answer, divided into three: [1] Explaining cultivation based on the lay life, divided into two: a. Explaining the phenomena to be countered, divided into two: (a) Establishing greed associated with desire and attachment associated with enjoyment, (b) Revealing the faults so that joy is not produced; b. Explaining the antidotal phenomena, divided into two: (a) The perception of the foul, (b) The perception of impermanence; [2] Explaining cultivation based on the monastic life, divided into four: a. Identifying the four kinds of activities; b. Explaining the four activities, divided into four: (a) Explaining the activity of constantly and expediently cultivating wholesome phenomena, divided into two: i. Identification, ii. Explanation, divided into two: (i) Subduing the mind attached to pleasure, (ii) Clearly understanding the nature of duḥkha; (b) Explaining the activity free from conceptual proliferation, divided into two: i. Identification, ii. Explanation; (c) Explaining the activity performed from time to time, divided into two: i. Identification, ii. Explanation; (d) Explaining the activity in secluded places, divided into two: i. Identification, ii. Explanation; c. Explaining the phenomena to be countered, divided into two: (a) Identification, (b) Distinct explanation, divided into four: i. Explaining the hindrance to constantly cultivating wholesome phenomena, ii. Explaining the hindrance to freedom from conceptual proliferation, iii. Explaining the hindrance of craving attachment, iv. Explaining the hindrance to seclusion; d. Explaining the antidotal phenomena, divided into two: (a) Identification, (b) Explanation, divided into four: i. Countering indolence, ii. Countering the view of individuality, iii. Countering craving attachment, iv. Countering attachment to worldly desires; [3] Explaining cultivation based on attention in dwelling at ease, divided into two: a. Explaining the phenomena to be countered, divided into three: (a) Identification, (b) Interrogative analysis, (c) Answer and explanation, divided into four: i. Hindrance to śamatha and vipaśyanā, ii. Hindrance of craving attachment, iii. Hindrance of distraction, iv. Hindrance of non-death; b. Explaining the antidotes, divided into two: (a) Identification, (b) Explanation, divided into four: i. Countering the hindrance to śamatha and vipaśyanā, ii. Countering the hindrance of craving attachment, iii. Countering the hindrance of distraction, iv. Countering the hindrance of non-death; 6. Explaining the perceptions capable [of countering], divided into four: (1) Explaining the countered and the antidote in cultivating the perception of the foul in the lay stage, divided into five: [1] Identification, [2] Enumeration of names, [3] Explanation, divided into two: a. Explaining the power of discernment, divided into three: (a) Identification, (b) Interrogative analysis, (c) Enumeration and explanation, divided into five: i. Hindrance of drawing close to women, ii. Hindrance of losing mindfulness, iii. Hindrance of heedlessness, iv. Hindrance of contaminated cravings, v. Hindrance of not contemplating the foul; b. Explaining the power of cultivation, divided into five: (a) Identification, (b) Interrogative analysis, (c) Enumeration and explanation, divided into seven as in the treatise, (d) Explaining the meaning of subsuming many approaches, (e) Explaining great efficacy, divided into two: i. Enumerating the numbers, ii. Explaining the efficacy; (2) Explaining the countered and antidote in cultivating the perception of duḥkha through impermanence in the monastic stage, divided into four: [1] General identification, [2] Interrogative analysis, [3] Distinct explanation of the countered, divided into six: a. Explaining the hindrance of sluggishness, b. Explaining the hindrance of indolence, c. Explaining the hindrance of non-continuity, d. Explaining the hindrance of lacking pure faith, e. Explaining the hindrance of inability to cultivate constantly, f. Explaining the hindrance of not examining in accordance with reality; [4] Explaining the antidotes, divided into two: a. Enumerating the numbers, b. Explaining the efficacy; (3) Explaining the countered and antidote in cultivating the perception of light in the secluded stage, divided into two: [1] Brief, [2] Detailed. The first text is divided into four: a. General identification and reference to the text; b. Explaining the intention, divided into two: (a) Identification, (b) Explanation, divided into two: i. Establishing the meaning of light, ii. Revealing the characteristics of light; c. Interrogative analysis; d. Answering the reason, divided into two: (a) Establishing the faults of the countered, (b) Revealing the efficacy of the antidote. The second, detailed [part] is divided into two: a. Explaining the countered, divided into four: (a) General identification, (b) Interrogative analysis, (c) Matching the eleven phenomena, (d) Explanation, divided into two: i. Establishing four phenomena based on wisdom arisen from reflection, divided into three: (i) Identification, (ii) Explanation, divided into four: * Explaining the hindrance of doubt, * Torpor and sleep, * Heaviness, * Explaining the hindrance of non-attention; (iii) Conclusion revealing the faults; ii. Establishing seven phenomena based on wisdom arisen from cultivation, divided into three: (i) Question, (ii) Answer, divided into seven: * Explaining the hindrance of excessive vigorous exertion, * Explaining the hindrance of excessively inferior exertion, * Explaining the hindrance of greedily clinging to the taste of concentration, * Explaining the hindrance of fear in the mind, * Explaining the hindrance of manifold perceptions, * Explaining the hindrance of grasping at marks and characteristics not in accordance with correct principle, * Explaining the hindrance of examining phenomena in improper matters; (iii) Conclusion revealing the faults; b. Explaining the antidote, divided into two: (a) Enumerating the numbers, (b) Explaining the efficacy; (4) Explaining the superior benefits of the efficacy of the antidotes through the three perceptions, divided into two: [1] Explaining the primary meaning, divided into three: a. Possessing desire [for the Dharma], b. Non-defilement, c. Eliminating the phenomena to be countered; [2] General summary; 7. Explaining that the ten kinds of countered and antidotal [phenomena] constitute the third, cultivation of yoga; 8. Explaining the absence of defect and absence of surplus.