瑜伽師地論分門記 5.117

5.117

初文分三。一總問。二廣答。三總結　廣答分九　一依諸行言說自性於一切時不可得明觀無常分三。一立因。二顯果。三結　二依不了離言說事是真實明觀無常分三。一立因。二顯果。三結　三依了三世行悉是無常明觀無常分三。一觀過去諸行無常分三。一標。二釋。三結。二觀現在行無常分三。一標。二釋分二。一明因不可得。二明果可得。三結。三觀未來行無常分三。一標。二釋分二。一明因不可得。二明果不可得　四依於三世觀有為四相明觀無常分二。一總標分二。一標三相。二標第四相。二別釋分四。一明觀生義。二明觀住義。三明觀老義。四明觀滅義　五依唯觀生等自性不見有別自性明觀無常分二。一明不見生等三有別自性。二明不見滅壞有別自性　六明攝四相義分二。一總標。二列釋分二如論　七明建立三相意趣分三。一明立生相意趣。二明立滅相意趣。三明立住老相意趣　八明除四相外更無實物義分三。一明正義。二徵。三答所以分二。一依生時明無實相義。二依住等明無物義　九立現量破生等四種相分二。一總標。二別釋分四。一破生相不成分二。一破離色等諸行外別有生法可得義分二。一立。二破分二。一標。二釋。二破行生與彼生生一異義分二。一立。二破分二。一破一義。二破異義。第二例破餘三相。第三破執別有滅法自性是實物有義分三。一立。二破分二。一破滅有生義分二。一明正義。二立喻顯過。二破滅有滅義分二。一標。二釋。第三總結。第四顯若軌生等四相是實有者則無離欲解脫過失分二。一明非理。二明正理　第三明結。

The first text is divided into three: 1. a general question; 2. a detailed answer; 3. a general conclusion. The detailed answer is divided into nine: 1. explaining the contemplation of impermanence with reliance on the verbal svabhāva of conditioned things being unobtainable at all times, divided into three: (1) establishing the cause, (2) revealing the fruit, (3) conclusion; 2. explaining the contemplation of impermanence with reliance on not understanding that things devoid of verbal discourse are real, divided into three: (1) establishing the cause, (2) revealing the fruit, (3) conclusion; 3. explaining the contemplation of impermanence with reliance on comprehending that conditioned things across the three times are all impermanent, divided into three: (1) contemplating the impermanence of past conditioned things, divided into three: a. presentation, b. explanation, c. conclusion; (2) contemplating the impermanence of present conditioned things, divided into three: a. presentation, b. explanation, divided into two: (a) explaining that the cause is unobtainable, (b) explaining that the fruit is obtainable, c. conclusion; (3) contemplating the impermanence of future conditioned things, divided into three: a. presentation, b. explanation, divided into two: (a) explaining that the cause is unobtainable, (b) explaining that the fruit is unobtainable; 4. explaining the contemplation of impermanence with reliance on contemplating the four characteristics of the conditioned across the three times, divided into two: (1) a general presentation, divided into two: a. presenting three characteristics, b. presenting the fourth characteristic, (2) a detailed explanation, divided into four: a. explaining the meaning of contemplating arising, b. explaining the meaning of contemplating abiding, c. explaining the meaning of contemplating decay, d. explaining the meaning of contemplating cessation; 5. explaining the contemplation of impermanence with reliance on contemplating only the intrinsic natures of arising and so forth without seeing any distinct svabhāva, divided into two: (1) explaining that one does not see arising and the other three having distinct svabhāvas, (2) explaining that one does not see destruction having a distinct svabhāva; 6. explaining the meaning of subsuming the four characteristics, divided into two: (1) general presentation, (2) itemized explanation, divided into two as in the treatise; 7. explaining the intention in establishing the three characteristics, divided into three: (1) explaining the intention in establishing the characteristic of arising, (2) explaining the intention in establishing the characteristic of cessation, (3) explaining the intention in establishing the characteristics of abiding and decay; 8. explaining the meaning that apart from the four characteristics there are no other substantial entities, divided into three: (1) explaining the correct meaning, (2) analytical inquiry, (3) answering the reason, divided into two: a. explaining the meaning of having no real characteristic at the time of arising, b. explaining the meaning of having no entity based on abiding and so forth; 9. establishing direct perception to refute the four characteristics of arising and so forth, divided into two: (1) general presentation, (2) detailed explanation, divided into four: a. refuting the characteristic of arising as invalid, divided into two: (a) refuting the view that a separate phenomenon of arising is obtainable apart from conditioned things such as form, divided into two: [i] establishment, [ii] refutation, divided into two: [ia] presentation, [ib] explanation; (b) refuting the notion of identity or difference between the arising of conditioned things and the arising of arising, divided into two: [i] establishment, [ii] refutation, divided into two: [ia] refuting the thesis of identity, [ib] refuting the thesis of difference; b. analogously refuting the other three characteristics; c. refuting the grasping of a separate svabhāva of cessation as substantially existent, divided into three: (a) establishment, (b) refutation, divided into two: [i] refuting the thesis that cessation has arising, divided into two: [ia] explaining the correct meaning, [ib] setting forth an analogy to demonstrate the flaw; [ii] refuting the thesis that cessation has cessation, divided into two: [ia] presentation, [ib] explanation, (c) general conclusion; d. revealing the fault that if the four characteristics such as arising were substantially existent, there would be no detachment or liberation, divided into two: (a) explaining what is unreasoned, (b) explaining what is reasoned; 3. explaining the conclusion.