瑜伽師地論分門記 1.288

1.288

廣解中第六明世間一切種清淨分七。一總問。二略答。三列名。四解釋分三　一明得三摩地所治能治等法分八。一總標障過。二徵問。三列釋分二。一明二十所治法分二十如論。二總結顯過。四明攝得定障分三。一總標。二徵問。三答列分四。一明不善巧障攝相。二明無加行障攝相。三明顛倒加行障攝相　四明加行縵緩障攝相。與二十所治法四七一八隨次配釋。五明能治白法分二。一列數。二明作用六明分位。七明無明無過無增義分二。一明二十所治。二明二十能治。八依內法人明已善宣說等得定義　第二明求三摩地圓滿勝德分二。一總標。二解釋分三。一明加行勝德分十一。一明得欲加行德。二明見道根本定勝功德。三明於根本定勇猛精進德。四明見非得勝。五明見他所得勝。六明不隨諸相。七明不陵蔑於己。八明樂欲聽聞。九明殷勤請問。十明愛樂空閑。十一明如實觀察。二明總結。三明無過無增義　第三明三摩地自在觀察法分三。一總標分三。一見過。二立行。三顯思念。二列四處名。三解釋四處分四　一明第一觀形相等處分四。一明觀下劣形相分三。一觀捨俗形好。二自觀形色異人。三結。二明觀威儀分三。一明捨人間欲。二明命屬於他。三結。三明觀眾具四總結　二明第二修戒學處分四。一總標。二列名。三釋分五。一明不犯戒。二明不呵擯。三明不輕舉。四明自悔責。五明心無恚等。四總結　三明第三修諸善品處分三。一總標。二別釋分五。一明不虛信施。二明修遠離行。三明不空過日夜。四明於諸行心得解脫。五明於無常等心得解脫。三總結　四明第四觀苦隨逐處分二。一略分二。一明行治分二。一總標。二別釋分四。一明惡趣苦。二明內壞苦。三明愛壞苦。四明一切苦因隨逐。二明能治分二。一明正義。二結。二廣分三。一總標。二別釋分七。一明圓滿諸沙門想分三。一見過。二正念。三加行。二明無間作。三明無貪恚相分二。一明無貪。二明無恚。四明具正念相。五明無增上慢分二。一立因。二顯果分三。一無增上慢。二於衣無貪。三於食等無染。六明正了知分二。一標。二釋指文。七明於定得自在圓滿分二。一立因。二顯果分五如論。三總結　第五明無過無增義　第六明總結　第七明誰之所有。

In the detailed explanation, the sixth section, explaining mundane purity of all kinds, has seven parts: 1. General question; 2. Brief answer; 3. Enumerating the names; 4. Explanation, divided into three: (1) Explaining the phenomena to be countered and the antidotes for obtaining samādhi, divided into eight: [1] General identification of the faults of the hindrances; [2] Interrogative analysis; [3] Enumeration and explanation, divided into two: a. Explaining the twenty phenomena to be countered, divided into twenty as in the treatise, b. General conclusion revealing the faults; [4] Explaining the hindrances subsumed under obtaining samādhi, divided into three: a. General identification, b. Interrogative analysis, c. Answering with an enumeration, divided into four: (a) Explaining the subsumed aspects of the hindrance of non-skillfulness, (b) Explaining the subsumed aspects of the hindrance of lacking preparatory application, (c) Explaining the subsumed aspects of the hindrance of erroneous application, (d) Explaining the subsumed aspects of the hindrance of slack application; matching and explaining these sequentially with the twenty countered phenomena as four, seven, one, and eight; [5] Explaining the antidotal wholesome phenomena, divided into two: a. Enumerating the numbers, b. Explaining the efficacy; [6] Explaining the stages; [7] Explaining the absence of defect and absence of surplus, divided into two: a. Explaining the twenty countered, b. Explaining the twenty antidotes; [8] Based on internal practitioners, explaining the meaning of obtaining samādhi through what has been well expounded and so forth; (2) Explaining the superior virtues of seeking the perfection of samādhi, divided into two: [1] General identification; [2] Explanation, divided into three: a. Explaining the eleven superior virtues of preparatory application: (a) Virtue of obtaining the desire for preparatory application, (b) Superior virtue of seeing the fundamental absorption of the path of seeing, (c) Virtue of courageous diligence in the fundamental absorption, (d) Seeing the superiority of non-attainment, (e) Seeing the superiority of what others have attained, (f) Not conforming to marks, (g) Not disparaging oneself, (h) Joyfully desiring to listen, (i) Diligently inquiring, (j) Delighting in seclusion, (k) Contemplating in accordance with reality; b. General conclusion; c. Explaining the absence of defect and absence of surplus; (3) Explaining the method of contemplation with mastery in samādhi, divided into three: [1] General identification, divided into three: a. Seeing faults, b. Establishing practice, c. Revealing mindful recollection; [2] Enumerating the names of the four stations; [3] Explaining the four stations, divided into four: a. Explaining the first station, contemplating physical appearances and the like, divided into four: (a) Explaining the contemplation of base physical appearance, divided into three: i. Contemplating the abandonment of mundane goodly forms, ii. Contemplating one's own bodily appearance as distinct from others, iii. Conclusion; (b) Explaining the contemplation of deportment, divided into three: i. Abandoning human desires, ii. Life depending on others, iii. Conclusion; (c) Explaining the contemplation of requisites; (d) General conclusion; b. Explaining the second station, cultivating the training in śīla, divided into four: (a) General identification, (b) Enumerating the names, (c) Explanation, divided into five: i. Not violating śīla, ii. Not being rebuked and expelled, iii. Not acting rashly, iv. Repenting and blaming oneself, v. The mind being without hostility and the like; (d) General conclusion; c. Explaining the third station, cultivating all wholesome factors, divided into three: (a) General identification, (b) Distinct explanation, divided into five: i. Not receiving the offerings of the faithful in vain, ii. Cultivating the practice of seclusion, iii. Not letting days and nights pass in vain, iv. The mind attaining liberation regarding all conditioned phenomena, v. The mind attaining liberation regarding impermanence and the like; (c) General conclusion; d. Explaining the fourth station, contemplating being pursued by duḥkha, divided into two: (a) Brief, divided into two: i. Explaining the practice and the countered, divided into two: (i) General identification, (ii) Distinct explanation, divided into four: * Duḥkha of the bad destinies, * Internal duḥkha of change, * Duḥkha of the destruction of what is loved, * Being pursued by the causes of all duḥkha; ii. Explaining the antidote, divided into two: (i) Primary meaning, (ii) Conclusion; (b) Detailed, divided into three: i. General identification; ii. Distinct explanation, divided into seven: (i) Explaining the perfection of all perceptions of a śramaṇa, divided into three: * Seeing faults, * Right mindfulness, * Preparatory application; (ii) Uninterrupted action; (iii) Characteristic of non-greed and non-hostility, divided into two: * Non-greed, * Non-hostility; (iv) Characteristic of possessing right mindfulness; (v) Absence of presumptuous conceit, divided into two: * Establishing the cause, * Revealing the result, divided into three: • Freedom from presumptuous conceit, • Non-greed for robes, • Non-defilement regarding food and the like; (vi) Correct clear comprehension, divided into two: * Identification, * Explanation referring to the text; (vii) Perfection of attaining mastery in samādhi, divided into two: * Establishing the cause, * Revealing the result, divided into five as in the treatise; iii. General conclusion; 5. Explaining the absence of defect and absence of surplus; 6. General conclusion; 7. Explaining to whom this belongs.