[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽師地論分門記](https://indike.org/pramana/in.bauddha.taisho.2801) › 2.25 # 瑜伽師地論分門記 2.25 瑜伽師地論分門記 2.25 - **Language:** Classical Chinese ### [2.25](https://indike.org/pramana/in.bauddha.taisho.2801.2.25) 初文分四。一總問。二略答分五如論。三廣解分五　一明密護根門分三。一問。二答分二。一立因。二顯果。三結　二明防守正念分三。一問。二答分二。一立因分二。一依護根。二依三慧立因。二顯果分二。一依無忘等二法。二依三慧顯果。三結　三明常委正念分二。一問。二答分四。一略答。二別釋分二。一明恒常所作。二明委細所作。三明二念之用分二。一立因分二。一依恒常所作立因。二依委細所作立因。二顯果。四結　四明念防護意分三。一問。二答分三。一依眼識明防護處分二。一明不了失。二明了德。二例餘諸識。二明防護功用分二。一標。二釋分二。一明不了失。二明了德。三結　五明行平等位分三。一總問。二略答分三。一標。二釋分二。一立因。二顯果。三結。三廣釋分五　第一依非理分別煩惱意明善防護分三。一問。二答分二。一明久修相分三。一立因。二顯果。三明失。二明初業行分二。一立因。二顯果。三結　第二依二相明行平等分五。一問。二略答。三徵問。四重答分二。一依眼根明根律儀。二依餘根明根律儀。五結　第三依二相好法明根律儀分有三異門　初門分二。一依不取六境好相明根律儀分二。一總問。二別釋分二。一依眼識所行境明不取相分二。一明取相。二明不取相。二例餘識所行境明取相不取相。二依不取隨好明根律儀分二　一問。二答分二。一標。二別釋分二。一依眼識所行境明取隨好分二。一明取隨好分二。一明正義。二結。二明不取隨好分二。一明正義。二結。二例餘諸識所行之境明不取隨好　第二異門依現識明取相及隨好分二。一總標。二別釋分二。一依眼識境明取相好分二。一明取相分三。一立因。二顯果。三結。二明取隨好分三。一立因。二顯果。三結。二例餘識境明取不取相隨好　第三異門依惡不善法生不生明取相隨好分四。一明心流因緣分二。一立因。二顯果。二明心不流因緣分二。一立因。二顯果。三明取相隨好過失分二。一立因。二顯果。四明遠離功德　第四明惡不善法相分三。一問。二答分二。一依貪欲因果明不善法分二。一明因不善。二明果不善。二依瞋癡因果明不善法分二。一因不善。二果不善。三結　第五明心流相分二。一問。二答分五。一明心流相分三。一立因。二顯果。三結。二明心不流相分二。一立所治。二顯能治。三依斷除惡不善法明修行律儀分三。一明所治法分二。一立因。二顯果。二明能治道。三結。四依策修明防護六根律儀分三。一明所防之法。二明能防之道分二。一立因。二顯果。三結。五依不應觀境明修六根律儀分三。一立不應觀境。二顯能治之道分二。一立因。二顯果。三結　第四明總結。 > The first text has four parts: 1. general question; 2. brief answer, divided into five parts as in the treatise; 3. detailed explanation, divided into five parts: (1) explaining close guarding of the sense-doors, in three parts: a. question; b. answer, in two parts: (a) establishing the cause, (b) revealing the effect; c. conclusion; (2) explaining guarding correct mindfulness, in three parts: a. question; b. answer, in two parts: (a) establishing the cause, in two parts: i. establishing the cause based on guarding the senses, ii. establishing the cause based on the three types of wisdom; (b) revealing the effect, in two parts: i. revealing the effect based on the two factors of non-forgetfulness and so forth, ii. revealing the effect based on the three types of wisdom; c. conclusion; (3) explaining constant and meticulous correct mindfulness, in two parts: a. question; b. answer, in four parts: (a) brief answer; (b) separate explanation, in two parts: i. explaining constant practice, ii. explaining meticulous practice; (c) explaining the function of the two mindfulnesses, in two parts: i. establishing the cause, in two parts: \[i\] establishing the cause based on constant practice, \[ii\] establishing the cause based on meticulous practice; ii. revealing the effect; (d) conclusion; (4) explaining mindfulness guarding the mind, in three parts: a. question; b. answer, in three parts: (a) explaining the sphere of guarding based on the eye-consciousness, in two parts: i. explaining the fault of non-understanding, ii. explaining the virtue of understanding; (b) by analogy, the other consciousnesses; (c) explaining the function of guarding, in two parts: i. heading, ii. explanation, in two parts: \[i\] explaining the fault of non-understanding, \[ii\] explaining the virtue of understanding; c. conclusion; (5) explaining engaging in the state of equanimity, in three parts: a. general question; b. brief answer, in three parts: (a) heading, (b) explanation, in two parts: i. establishing the cause, ii. revealing the effect, (c) conclusion; c. detailed explanation, in five parts: \[1\] explaining wholesome guarding based on the mind of unwholesome conceptualization and affliction, in three parts: \[a\] question; \[b\] answer, in two parts: i. explaining the characteristics of long cultivation, in three parts: \[i\] establishing the cause, \[ii\] revealing the effect, \[iii\] explaining the faults; ii. explaining the practice of beginners, in two parts: \[i\] establishing the cause, \[ii\] revealing the effect; \[c\] conclusion; \[2\] explaining engaging in equanimity based on the two marks, in five parts: \[a\] question, \[b\] brief answer, \[c\] probing question, \[d\] second answer, in two parts: i. explaining the restraint of the sense-faculties based on the eye-faculty, ii. explaining the restraint of the sense-faculties based on the other faculties, \[e\] conclusion; \[3\] explaining the restraint of the sense-faculties based on the two factors of marks and secondary characteristics, divided into three different approaches: The first approach has two parts: (i) explaining the restraint of the sense-faculties based on not grasping at the favorable marks of the six sensory objects, in two parts: \[i\] general question, \[ii\] separate explanation, in two parts: \<1\> explaining not grasping at marks based on the objective sphere of the eye-consciousness, in two parts: \[1\] explaining grasping at marks, \[2\] explaining not grasping at marks; \<2\> by analogy with the objective spheres of the other consciousnesses, explaining grasping at marks and not grasping at marks; (ii) explaining the restraint of the sense-faculties based on not grasping at secondary characteristics, in two parts: \[i\] question, \[ii\] answer, in two parts: \<1\> heading, \<2\> separate explanation, in two parts: \[1\] explaining grasping at secondary characteristics based on the objective sphere of the eye-consciousness, in two parts: explaining grasping at secondary characteristics, in two parts: \ explaining the primary meaning, \ conclusion; explaining not grasping at secondary characteristics, in two parts: \ explaining the primary meaning, \ conclusion; \[2\] by analogy with the objective spheres of the other consciousnesses, explaining not grasping at secondary characteristics; The second approach explains grasping at marks and secondary characteristics based on present consciousness, in two parts: (i) general heading; (ii) separate explanation, in two parts: \[i\] explaining grasping at marks and secondary characteristics based on the objective sphere of the eye-consciousness, in two parts: \<1\> explaining grasping at marks, in three parts: \[1\] establishing the cause, \[2\] revealing the effect, \[3\] conclusion; \<2\> explaining grasping at secondary characteristics, in three parts: \[1\] establishing the cause, \[2\] revealing the effect, \[3\] conclusion; \[ii\] by analogy with the objective spheres of the other consciousnesses, explaining grasping and not grasping at marks and secondary characteristics; The third approach explains grasping at marks and secondary characteristics based on the arising or non-arising of unwholesome, non-virtuous phenomena, in four parts: (i) explaining the causes and conditions for the mind's dispersion, in two parts: \[i\] establishing the cause, \[ii\] revealing the effect; (ii) explaining the causes and conditions for the mind's non-dispersion, in two parts: \[i\] establishing the cause, \[ii\] revealing the effect; (iii) explaining the faults of grasping at marks and secondary characteristics, in two parts: \[i\] establishing the cause, \[ii\] revealing the effect; (iv) explaining the virtues of leaving them behind; \[4\] explaining the characteristics of unwholesome, non-virtuous phenomena, in three parts: \[a\] question; \[b\] answer, in two parts: i. explaining unwholesome phenomena based on the causes and effects of greed and desire, in two parts: \[i\] explaining the unwholesome cause, \[ii\] explaining the unwholesome effect; ii. explaining unwholesome phenomena based on the causes and effects of hatred and delusion, in two parts: \[i\] the unwholesome cause, \[ii\] the unwholesome effect; \[c\] conclusion; \[5\] explaining the characteristics of the mind's dispersion, in two parts: \[a\] question; \[b\] answer, in five parts: i. explaining the characteristics of the mind's dispersion, in three parts: \[i\] establishing the cause, \[ii\] revealing the effect, \[iii\] conclusion; ii. explaining the characteristics of the mind's non-dispersion, in two parts: \[i\] establishing that which is to be eliminated, \[ii\] revealing the antidote; iii. explaining the cultivation of restraint based on severing unwholesome, non-virtuous phenomena, in three parts: \[i\] explaining that which is to be eliminated, in two parts: \<1\> establishing the cause, \<2\> revealing the effect; \[ii\] revealing the path of the antidote; \[iii\] conclusion; iv. explaining the restraint of guarding the six sense-faculties based on vigorous cultivation, in three parts: \[i\] explaining the phenomena to be guarded against, \[ii\] explaining the path capable of guarding, in two parts: \<1\> establishing the cause, \<2\> revealing the effect; \[iii\] conclusion; v. explaining the cultivation of the restraint of the six sense-faculties based on objects that ought not to be viewed, in three parts: \[i\] establishing objects that ought not to be viewed, \[ii\] revealing the path of the antidote, in two parts: \<1\> establishing the cause, \<2\> revealing the effect; \[iii\] conclusion; 4. general conclusion. > — English (machine translation) (machine translation) - [Previous: 2.24](https://indike.org/pramana/in.bauddha.taisho.2801.2.24) - [Next: 2.26](https://indike.org/pramana/in.bauddha.taisho.2801.2.26) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2801.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2801~en-mt.2.25) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2801.2.25](https://indike.org/pramana/in.bauddha.taisho.2801.2.25) · Pramāṇa