瑜伽師地論分門記 2.155

2.155

四廣解分五中第四明障清淨處分二。一長行廣解。二頌略釋　初文分八一總問。二略答。三徵問。四列名分四如論。五別釋四法分四　第一明遍知障自性分五。一總問。二略答。三列名。四別釋。五總結。別釋分四。一明怯弱障分二。一標。二釋。二明蓋覆障分二。一標。二釋。三明尋思障分二。一標。二釋。四明自舉障分二。一標。二釋。五總結　第二明遍知諸障因緣分四。一總問。二略答。三列名分六如論。四別釋三障因緣分四。一標。二釋。三結。四明非如理作意分五。一依不淨觀明非如理作意。二依慈觀明非如理作意。三依緣起觀明非如理作意。四依數息觀明非如理作意。五依六界差別觀明非如理作意。第三明遍知諸障過患分三。一問。二答分二。一立因。二顯果分四如論。三結　第四明修習對治分二。一明修對治門分三。一問。二答分六如論。三結　二明斷障次第分二。一明正義分四如論。二結　六明淨障與心一境性互相為因緣分五。一明止觀多所緣義。二明隨境觀多義。三明互為因義。四明轉依義。五明現量智生義　七分別五觀到究竟義分二。一總問分五如論。二廣答分三。一明依不淨觀明究竟相分二。一明已得究竟分四。一立因。二顯果。三明所以。四結。二明未得究竟相。二例餘四觀明究竟義。三明差別分二。一標。二釋分四。一明慈愍差別。二明緣起差別。三明出界觀差別。四明息觀差別　八明止觀雙運道分三。一問。二答分三。一立因。二顯果。三明雙運義。三結　第二明頌略釋分二。一明生起。二正解釋分四。初二句明觀三門。二二句明六事差別。三兩行明黑白二品九種加行。四一行明淨障相。

Within the fourth [part], the detailed explanation in five [sections], the fourth, explaining the station of purifying hindrances, has two [parts]: 1. a detailed prose explanation, and 2. a brief explanation in verse. The first text has eight [parts]: 1. general questioning, 2. brief answering, 3. investigative questioning, 4. enumerating the terms in four [parts] as in the treatise, 5. separately explaining the four dharmas in four [parts]. First, explaining the fully comprehending of the svabhāva of the hindrances has five [parts]: (1) general questioning, (2) brief answering, (3) enumerating the terms, (4) separate explanation, and (5) general conclusion. The separate explanation has four [parts]: a. explaining the hindrance of timidity in two [parts]: (a) marking out and (b) explaining; b. explaining the hindrance of covering in two [parts]: (a) marking out and (b) explaining; c. explaining the hindrance of discursive thought in two [parts]: (a) marking out and (b) explaining; d. explaining the hindrance of self-elevation in two [parts]: (a) marking out and (b) explaining; and (5) general conclusion. Second, explaining the fully comprehending of the causes and conditions of the hindrances has four [parts]: (1) general questioning, (2) brief answering, (3) enumerating the terms in six [parts] as in the treatise, (4) separately explaining the causes and conditions of the three hindrances in four [parts]: a. marking out, b. explaining, c. concluding, and d. explaining improper mental application (ayoniśo-manaskāra) in five [parts]: (a) explaining improper mental application based on the contemplation of the foul (aśubha-bhāvanā); (b) explaining improper mental application based on the contemplation of benevolence (maitrī-bhāvanā); (c) explaining improper mental application based on the contemplation of dependent arising (pratītyasamutpāda-bhāvanā); (d) explaining improper mental application based on the contemplation of counting the breath (ānāpānasmṛti-bhāvanā); and (e) explaining improper mental application based on the contemplation of the distinctions among the six elements (ṣaḍdhātu-prabheda-bhāvanā). Third, explaining the fully comprehending of the faults of the hindrances has three [parts]: (1) questioning, (2) answering in two [parts]: a. establishing the cause, and b. showing the result in four [parts] as in the treatise; and (3) concluding. Fourth, explaining the cultivation of the antidotes has two [parts]: (1) explaining the approach of cultivating the antidotes in three [parts]: a. questioning, b. answering in six [parts] as in the treatise, and c. concluding; (2) explaining the sequence of abandoning the hindrances in two [parts]: a. explaining the correct meaning in four [parts] as in the treatise, and b. concluding. 6. Explaining how purifying hindrances and one-pointedness of mind (cittaikāgratā) mutually serve as cause and condition has five [parts]: 1. explaining the meaning of śamatha and vipaśyanā having many objects of focus; 2. explaining the meaning of contemplating many according to the object; 3. explaining the meaning of their being mutual causes; 4. explaining the meaning of the transformation of the basis (āśrayaparivṛtti); and 5. explaining the meaning of the arising of direct perceptual knowledge (pratyakṣa-jñāna). 7. Distinguishing the meaning of the five contemplations reaching culmination has two [parts]: 1. general questioning in five [parts] as in the treatise; 2. extensive answering in three [parts]: (1) explaining the marks of culmination based on the contemplation of the foul in two [parts]: a. explaining having already attained culmination in four [parts]: (a) establishing the cause, (b) showing the result, (c) explaining the reason, and (d) concluding; b. explaining the marks of not having attained culmination; (2) using this as a model for the remaining four contemplations to explain the meaning of culmination; (3) explaining the distinctions in two [parts]: a. marking out, and b. explaining in four [parts]: (a) explaining the distinctions of benevolence; (b) explaining the distinctions of dependent arising; (c) explaining the distinctions of the contemplation of the emergence from the elements; and (d) explaining the distinctions of the contemplation of the breath. 8. Explaining the path of yoking śamatha and vipaśyanā in pair (yuganaddha-mārga) has three [parts]: 1. questioning; 2. answering in three [parts]: (1) establishing the cause, (2) showing the result, and (3) explaining the meaning of yoking in pair; and 3. concluding. Second, the brief explanation in verse has two [parts]: 1. explaining the arising; 2. properly explaining in four [parts]: the first two lines explain the three approaches to contemplation; the second two lines explain the distinctions among the six affairs; the [next] two lines of verse explain the nine kinds of preparatory applications of the black and white classes; and the [last] one line of verse explains the marks of purifying the hindrances.