瑜伽師地論分門記 1.290

1.290

第五解釋分五。一明入聖諦現觀分五　一總問　二略答分三。一明厭欲界分二。一立因。二顯見過。二明厭上二界分二。一立見德。二顯安住分二。一標。二釋。三明忻出世間分三。一標。二釋。三結　三廣解分二。一明厭惡相。二明心無退轉亦無憂慮　初文分四。一標分五如論。二解釋分五。一明於已雜染相應心生厭患分三。一標。二釋分三。一明未調順死想。二明墮大坑想。三明往怖處想。三結。二明於已清淨不想應心生厭患分三。一標。二釋分三。一明不知無怖處想。二明未了三摩地想。三明不知道想。三結。三明於已雜染過患心生厭患分三。一標。二釋分三。一明苦因想。二明生死無暇處難可得想。三明與怨相隨想。三結。四明於已清淨過患心生厭患分三。一標。二釋分五。一明無止息想。二明於惡道未解脫想。三明未偃塞想。四明未離見趣想。五明未得邊際想。三結。五明於已清淨見難成辨心生厭患分三。一標。二釋分五。一明不自作想。二明互無作想。三明不成善事想。四明不唐捐想。五明無知等所覆死想。三結。三明五處想修二十功德分四。一依初二處明生厭患。二依第三四處明生怖畏。三依第五處遮止。四依前五處明六想分二。一依初二處立二想。二列餘分二。一依第三四處立二想。二依第五處立二想。四總結　第二明心無退轉亦無憂慮分五。一總標分二。一標。二釋。二徵問。三列名分五。一立通達作意因。三立所依因。三立入境界門因。四立攝資糧因。五立方便因。四明非順次說義分二。一明正義。二立所以。五廣解五因分五。第一明通達作意因分二。一明正義分三。一明於心相作意分二。一立所治障。二顯能治道。二明心無有問分二。一立因。二顯果。三明心一境性分二。一因。二果。二結。第二明所依因分三。一明得定圓滿自在分三。一立因分三如論。二顯果分三。一明入等持。二明住等持。三明出等持善巧。三結。二明得定未圓滿自在分二。一立因。二顯果分三。一明止相善巧。二明舉相善巧。三明捨相善巧。三總結　第三明入境界門因分五。一總標。二徵問。三列名。四解釋分二。一標。二釋分二。一明念出入息。二明修念住。五總結　第四明攝資糧因分三。一總標。二別釋分四。一明捨非行處。二明恭敬有信。三明受教。四明具教。三明意趣　第五明攝受分方便因分三。一總標。二徵問。三別釋分二。一明前二方便因分二。一明於事善巧分二。一立因。二顯果。二明親近尊人分二。一標。二釋。二明第三方便因分二。一總標。二別釋分三。一明加行作意。二明多起厭患。三明多極歡喜。三總結分二。一結因。二結果。

Fifth, the explanation has five parts: 1. Explaining the entry into the direct realization of the noble truths, which has five parts: (1) General question; (2) Brief answer, which has three parts: [a] Explaining revulsion toward the desire realm, having two parts: i. Establishing the cause; ii. Showing the seeing of faults; [b] Explaining revulsion toward the upper two realms, having two parts: i. Establishing the seeing of virtues; ii. Showing tranquil abiding, which has two parts: (i) Statement; (ii) Explanation; [c] Explaining joyful aspiration for the supramundane, having three parts: i. Statement; ii. Explanation; iii. Conclusion. (3) Detailed explanation, which has two parts: [a] Explaining the marks of revulsion; [b] Explaining the mind being non-retrograde and free from anxiety. The first section has four parts: i. Statement, having five parts as in the treatise; ii. Explanation, having five parts: (i) Explaining generating revulsion toward a mind associated with past defilement, which has three parts: a. Statement; b. Explanation, having three parts: {a} Explaining the notion of untamed death; {b} Explaining the notion of falling into a great abyss; {c} Explaining the notion of going to a fearful place; c. Conclusion; (ii) Explaining generating revulsion toward a mind not associated with past purification, which has three parts: a. Statement; b. Explanation, having three parts: {a} Explaining the notion of not knowing a place free from fear; {b} Explaining the notion of not understanding samādhi; {c} Explaining the notion of not knowing the path; c. Conclusion; (iii) Explaining generating revulsion toward the faults of past defilement, which has three parts: a. Statement; b. Explanation, having three parts: {a} Explaining the notion of the cause of suffering; {b} Explaining the notion of the difficulty of attaining states free of leisure in saṃsāra; {c} Explaining the notion of being pursued by enemies; c. Conclusion; (iv) Explaining generating revulsion toward the faults of past purification, which has three parts: a. Statement; b. Explanation, having five parts: {a} Explaining the notion of having no cessation; {b} Explaining the notion of not being liberated from the miserable realms; {c} Explaining the notion of not yet blocking [them]; {d} Explaining the notion of not being free from the destinies of views; {e} Explaining the notion of not yet reaching the limit; c. Conclusion; (v) Explaining generating revulsion upon seeing that past purification is difficult to accomplish, which has three parts: a. Statement; b. Explanation, having five parts: {a} Explaining the notion of not acting for oneself; {b} Explaining the notion of mutual non-action; {c} Explaining the notion of not accomplishing good deeds; {d} Explaining the notion of not being in vain; {e} Explaining the notion of death covered by ignorance and the like; c. Conclusion; iii. Explaining the cultivation of twenty virtues through the notions of the five points, having four parts: (i) Explaining the generation of revulsion based on the first two points; (ii) Explaining the generation of dread based on the third and fourth points; (iii) Prevention based on the fifth point; (iv) Explaining the six notions based on the previous five points, having two parts: a. Establishing two notions based on the first two points; b. Listing the rest, having two parts: {a} Establishing two notions based on the third and fourth points; {b} Establishing two notions based on the fifth point; iv. General conclusion. The second section, explaining the mind being non-retrograde and free from anxiety, has five parts: i. General statement, having two parts: (i) Statement; (ii) Explanation; ii. Interrogation; iii. Listing of items, having five parts: (i) Establishing the cause of penetrating attention; (ii) Establishing the cause of the support; (iii) Establishing the cause of the doorway for entering the cognitive domain; (iv) Establishing the cause of gathering provisions; (v) Establishing the cause of skillful means; iv. Explaining the meaning of their not being taught in direct sequence, having two parts: (i) Explaining the actual meaning; (ii) Establishing the reason; v. Detailed explanation of the five causes, having five parts: First, explaining the cause of penetrating attention, having two parts: (i) Explaining the actual meaning, having three parts: a. Explaining attention toward the marks of the mind, having two parts: {a} Establishing the obstacles to be countered; {b} Showing the countering path; b. Explaining the mind being free from affliction, having two parts: {a} Establishing the cause; {b} Showing the fruit; c. Explaining cittaikāgratā, having two parts: {a} Cause; {b} Fruit; (ii) Conclusion; Second, explaining the cause of the support, having three parts: (i) Explaining the complete mastery of having attained samādhi, having three parts: a. Establishing the causes, having three parts as in the treatise; b. Showing the fruits, having three parts: {a} Explaining entering samāpatti; {b} Explaining abiding in samāpatti; {c} Explaining skill in emerging from samāpatti; c. Conclusion; (ii) Explaining the incomplete mastery of having attained samādhi, having two parts: a. Establishing the causes; b. Showing the fruits, having three parts: {a} Explaining skill in the mark of śamatha; {b} Explaining skill in the mark of exertion; {c} Explaining skill in the mark of equanimity; (iii) General conclusion; Third, explaining the cause of the doorway for entering the cognitive domain, having five parts: (i) General statement; (ii) Interrogation; (iii) Listing of items; (iv) Explanation, having two parts: a. Statement; b. Explanation, having two parts: {a} Explaining mindfulness of inhalation and exhalation; {b} Explaining the cultivation of the applications of mindfulness; (v) General conclusion; Fourth, explaining the cause of gathering provisions, having three parts: (i) General statement; (ii) Separate explanations, having four parts: a. Explaining abandoning improper conduct; b. Explaining reverent faith; c. Explaining receiving instructions; d. Explaining being endowed with instructions; (iii) Explaining the underlying intention; Fifth, explaining the cause of skillful means belonging to adoption, having three parts: (i) General statement; (ii) Interrogation; (iii) Separate explanations, having two parts: a. Explaining the first two causes of skillful means, having two parts: {a} Explaining skill in action, having two parts: Establishing the causes, Showing the fruits; {b} Explaining drawing near to venerable persons, having two parts: Statement, Explanation; b. Explaining the third cause of skillful means, having two parts: {a} General statement; {b} Separate explanations, having three parts: Explaining preparatory attention; Explaining frequently giving rise to revulsion; Explaining frequently giving rise to extreme joy; (iv) General conclusion, having two parts: a. Concluding the causes; b. Concluding the fruits.