瑜伽師地論分門記 2.4

2.4

四中第二明種姓安立分五　第一安立種姓麁細分五。一總問。二別問。三略答。四徵。五答所以分二。一答細。二答麁　第二安立種姓一多分五。一總問。二略答。三徵。四答所以分三。一答不同六相等餘法。二答一相續義。三答立名言義分二。一標。二釋。五結　第三安立不般涅槃因緣分六。一總問。二略答。三徵問。四列名分四如論。五解釋分四　一明無暇分三。一問。二答分三。一明生處過。二明受生過。三明無善知識過。三結　二明放逸過分三。一問。二答分二。一舉前事。二明正義。三結　三明邪解行分三。一問。二答分三。一標前事。二顯邪解相。三立邪解過。三結　四明有障過分三。一問。二答分四。一標前緣。二明異熟障。三立業障。四顯煩惱障。三結　六明總結分三。一結不涅槃法。二結有涅槃法分二。一立因。二顯果。三結無種姓　第四安立涅槃因緣法分五。一總問。二略答。三徵問。四列名。五解釋分二　一明勝緣分二。一問。二答分二。一依他音明勝緣。二依如理作意明勝緣　二明劣緣分五。一總問。二略答。三列名分十二如論。四解釋分十二　第一明自圓滿分四。一總問。二列名分五如論。三解釋分五。一明善得人身分三。一問。二答。三結。二明生於聖處分三。一問。二答。三結。三明諸根無缺分三。一問。二答分二。一立無缺義。二顯無缺用。三結。四明勝處淨信分四。一問。二答。三結。四明勝處義分二。一標。二釋分二。一立淨相。二顯淨用。五明離諸業障分四。一問。二答分二。一標。二釋。三結。四明無間義。四明總結　第二明他圓滿分三。一總問。二略答分五如論。三廣解分五。一明諸佛出世分四。一問。二答分三。一明發心相。二明四位修習相。三明究竟果位分二。一立有學位。二顯無學位。三結。四例餘。二明說正法教分四。一問。二答分二。一立能說人。二顯所說分二。一標。二釋分十二如論。三結。四明正法義分二。一立能說因。二顯所說教分二。一明正法。二明正教。三明法教久住分四。一問。二答分二。一依壽量。二依不滅明久住。三結。四明意趣。四明法住隨轉分三。一問。二答分二。一立能轉人。二顯受轉人。三結。五明他所哀愍分三。一問。二答分二。一明他義。二明哀愍義分二。一標。二釋。三結　第三善法欲分三。一問。二答分二。一立因。二顯果分四。一明見過。二明見德。三明捨家。四明生欲相。三結　第四明正出家分三。一問。二答分二。一立因。二顯果分二。一依滿足位明出家。二依不滿足位明出家。三結　第五明戒律儀分三。一問。二答分二。一立因。二顯果分六如論。三結第六明根律儀分三。一問。二答分二。一依眼根明根律儀分二。一立因。二顯果分三。一明不取相好。二立取相好過。三顯正行。二例餘五。根明根律儀分三。一明不取相好。二立過。三顯正行。三結　第七明食知量分三。一問。二答分二。一立因。二顯果分二。一明不如理食相分四如論。二明如理食相分九如論。三結　第八明初夜後夜常勤修習悎寤瑜伽分三。一問。二答分二。一立因。二顯果分三。一明晝日淨障法。二明初夜淨障法。三明後夜淨障法。三結　第九明正知而住分三。一問。二答分二。一立因。二顯果分九。一依往來明正知住。二依覩瞻。三依屈申。四依衣鉢。五依食等。六依四威儀。七依悎寤。八依語默。九依解勞明正知住。三結　第十明樂遠離分三。一問。二答分二。一立因。二顯果分二。一標。二釋分十二如論。三結　第十一明清淨諸蓋分三。一問。二答分二。一立淨蓋處。二顯淨蓋義分三。一標。二列釋。三明果相。三結　第十二明依三摩地分三。一問。二答分二。一立因。二顯果分二。一依世定明依等持分三。一立因。二顯果分四如論。三結。二依出世定明依等持分三。一立因分二。一立劣因。二立勝因。二顯果。三結。三結勝劣二緣分二。一結劣緣。二結勝緣　第五明總結。

Among the four, the second, explaining the establishment of spiritual lineage, is divided into five: 1. Establishing the coarseness and subtlety of spiritual lineage is divided into five: (1) General question; (2) Specific question; (3) Brief answer; (4) Inquiry; (5) Answering the reason is divided into two: a. Answering subtlety; b. Answering coarseness. 2. Establishing the singularity and multiplicity of spiritual lineage is divided into five: (1) General question; (2) Brief answer; (3) Inquiry; (4) Answering the reason is divided into three: a. Answering that it is not identical to other phenomena such as the six characteristics; b. Answering the meaning of a single continuum; c. Answering the meaning of establishing conventional designations is divided into two: i. Indicating; ii. Explaining. (5) Conclusion. 3. Establishing the causes and conditions for not entering parinirvāṇa is divided into six: (1) General question; (2) Brief answer; (3) Questioning inquiry; (4) Enumerating the names is divided into four, as in the treatise; (5) Explaining is divided into four: a. Explaining lack of leisure is divided into three: (a) Question; (b) Answer is divided into three: i. Explaining the fault of the place of birth; ii. Explaining the fault of taking rebirth; iii. Explaining the fault of lacking good spiritual friends. (c) Conclusion. b. Explaining the fault of negligence is divided into three: (a) Question; (b) Answer is divided into two: i. Adducing preceding events; ii. Explaining the main meaning. (c) Conclusion. c. Explaining wrong understanding and conduct is divided into three: (a) Question; (b) Answer is divided into three: i. Indicating preceding events; ii. Revealing the characteristics of wrong understanding; iii. Establishing the faults of wrong understanding. (c) Conclusion. d. Explaining the fault of having hindrances is divided into three: (a) Question; (b) Answer is divided into four: i. Indicating preceding conditions; ii. Explaining the fruition hindrance; iii. Establishing the karmic hindrance; iv. Revealing the affliction hindrance. (c) Conclusion. (6) General conclusion is divided into three: a. Concluding the phenomena of non-nirvāṇa; b. Concluding the phenomena having nirvāṇa is divided into two: i. Establishing the cause; ii. Revealing the fruit. c. Concluding the absence of spiritual lineage. 4. Establishing the phenomena of causes and conditions for nirvāṇa is divided into five: (1) General question; (2) Brief answer; (3) Questioning inquiry; (4) Enumerating the names; (5) Explaining is divided into two: a. Explaining superior conditions is divided into two: (a) Question; (b) Answer is divided into two: i. Explaining superior conditions based on the voice of another; ii. Explaining superior conditions based on proper mental engagement. b. Explaining inferior conditions is divided into five: (a) General question; (b) Brief answer; (c) Enumerating the names is divided into twelve, as in the treatise; (d) Explaining is divided into twelve: i. Explaining personal perfections is divided into four: [i] General question; [ii] Enumerating the names is divided into five, as in the treatise; [iii] Explaining is divided into five: (i) Explaining properly obtaining human birth is divided into three: Question, Answer, Conclusion; (ii) Explaining being born in a noble region is divided into three: Question, Answer, Conclusion; (iii) Explaining unimpaired sense-faculties is divided into three: Question, Answer (divided into two: Establishing the meaning of being unimpaired; Revealing the function of being unimpaired), Conclusion; (iv) Explaining pure faith in superior places is divided into four: Question, Answer, Conclusion, Explaining the meaning of superior places (divided into two: Indicating; Explaining, which is divided into two: Establishing the characteristics of purity; Revealing the function of purity); (v) Explaining freedom from all karmic hindrances is divided into four: Question, Answer (divided into two: Indicating, Explaining), Conclusion, Explaining the meaning of immediate retribution. [iv] General conclusion. ii. Explaining perfections of others is divided into three: [i] General question; [ii] Brief answer is divided into five, as in the treatise; [iii] Detailed explanation is divided into five: (i) Explaining the appearance of Buddhas in the world is divided into four: Question, Answer (divided into three: Explaining the characteristics of generating the aspiration; Explaining the characteristics of cultivation across four stages; Explaining the stage of the ultimate fruit, divided into two: Establishing the stage of the learner; Revealing the stage of non-learning), Conclusion, Extending to the rest by analogy; (ii) Explaining the teaching of the correct Dharma is divided into four: Question, Answer (divided into two: Establishing the person who can teach; Revealing what is taught, divided into two: Indicating; Explaining, divided into twelve as in the treatise), Conclusion, Explaining the meaning of the correct Dharma (divided into two: Establishing the cause of being able to teach; Revealing the taught doctrine, divided into two: Explaining the correct Dharma; Explaining the correct teaching); (iii) Explaining the long enduring of the teaching of the Dharma is divided into four: Question, Answer (divided into two: Based on lifespan; Based on non-extinction), Conclusion, Explaining the intention; (iv) Explaining the enduring and succession of the Dharma is divided into three: Question, Answer (divided into two: Establishing the person who can turn [the wheel]; Revealing the person who receives the turning), Conclusion; (v) Explaining being pitied by others is divided into three: Question, Answer (divided into two: Explaining the meaning of 'others'; Explaining the meaning of 'pity', divided into two: Indicating; Explaining), Conclusion. iii. The desire for wholesome qualities is divided into three: [i] Question; [ii] Answer is divided into two: Establishing the cause; Revealing the fruit (divided into four: Explaining seeing the faults; Explaining seeing the virtues; Explaining leaving home; Explaining the characteristics of giving rise to desire); [iii] Conclusion. iv. Explaining proper leaving of household life is divided into three: [i] Question; [ii] Answer is divided into two: Establishing the cause; Revealing the fruit (divided into two: Explaining leaving home based on the stage of fulfillment; Explaining leaving home based on the stage of non-fulfillment); [iii] Conclusion. v. Explaining the restraint of moral discipline is divided into three: [i] Question; [ii] Answer is divided into two: Establishing the cause; Revealing the fruit, divided into six as in the treatise; [iii] Conclusion. vi. Explaining the restraint of sense-faculties is divided into three: [i] Question; [ii] Answer is divided into two: Explaining the restraint of sense-faculties based on the eye faculty (divided into two: Establishing the cause; Revealing the fruit, divided into three: Explaining not seizing upon general marks and secondary signs; Establishing the fault of seizing upon general marks and secondary signs; Revealing right practice); Extending to the remaining five faculties to explain the restraint of sense-faculties (divided into three: Explaining not seizing upon general marks and secondary signs; Establishing the faults; Revealing right practice); [iii] Conclusion. vii. Explaining knowing moderation in food is divided into three: [i] Question; [ii] Answer is divided into two: Establishing the cause; Revealing the fruit (divided into two: Explaining the characteristics of eating improperly, divided into four as in the treatise; Explaining the characteristics of eating properly, divided into nine as in the treatise); [iii] Conclusion. viii. Explaining the yoga of wakefulness constantly and diligently cultivated in the initial and final watches of the night is divided into three: [i] Question; [ii] Answer is divided into two: Establishing the cause; Revealing the fruit (divided into three: Explaining the method of purifying hindrances by day; Explaining the method of purifying hindrances in the initial watch of the night; Explaining the method of purifying hindrances in the final watch of the night); [iii] Conclusion. ix. Explaining acting with clear comprehension is divided into three: [i] Question; [ii] Answer is divided into two: Establishing the cause; Revealing the fruit in nine parts: Based on going and coming; Based on looking; Based on bending and stretching; Based on robes and bowl; Based on food, etc.; Based on the four deportments; Based on wakefulness; Based on speech and silence; Based on dispelling weariness; [iii] Conclusion. x. Explaining delight in seclusion is divided into three: [i] Question; [ii] Answer is divided into two: Establishing the cause; Revealing the fruit (divided into two: Indicating; Explaining, divided into twelve as in the treatise); [iii] Conclusion. xi. Explaining the purification of hindrances is divided into three: [i] Question; [ii] Answer is divided into two: Establishing the locus of purifying hindrances; Revealing the meaning of purifying hindrances (divided into three: Indicating; Enumeration and explanation; Explaining the characteristics of the fruit); [iii] Conclusion. xii. Explaining reliance on samādhi is divided into three: [i] Question; [ii] Answer is divided into two: Establishing the cause; Revealing the fruit (divided into two: Explaining reliance on samādhi based on worldly absorption, divided into three: Establishing the cause; Revealing the fruit, divided into four as in the treatise; Conclusion; Explaining reliance on samādhi based on supramundane absorption, divided into three: Establishing the cause, divided into two: Establishing the inferior cause; Establishing the superior cause; Revealing the fruit; Conclusion); [iii] Concluding the two conditions, superior and inferior (divided into two: Concluding the inferior conditions; Concluding the superior conditions). (e) Fifth, general conclusion.