瑜伽師地論分門記 6.225

6.225

第一建立十二有支差別正義分四。一總標。二徵問。三列名分五如論。四別釋分五　一明眾苦引因依處相分三。一總標。二別釋分二。一依六處等立引因依處義分二。一立因。二顯果。二依無明等立引因依處義分二。一立因。二顯果。三明總結　二明眾苦生因依處相分三。一總標。二別釋分四如論。三總結　三明眾苦引因相分三。一總標。二別釋分二。一立因。二顯果。三總結　四明眾苦生因相分四。一總標。二別釋。三總結。四釋名分三。一立因。二顯果。三結　五明眾苦生起相分四。一總標。二別釋分二。一立因。二顯果。三總結。四釋名分二。一釋因明。二釋苦名　分七中第二廣明無明體相分三。一總正義分二。一標。二釋。二徵。三廣答所以分二　一立無明非是唯明無性之義分二。一立彼宗。二廣破示過分六。一示無三品過分二。一標。二釋。二示隨眠現行無差別過分二。一標。二釋。三示無三性過分二。一標。二釋。四示染淨不可得過分二。一標。二釋。五示於一切時明不生過。六示違教過分三。一立正義。二徵。三答所以　第二立無明非是邪智性義分二。一立彼宗。二廣示其過分二。一定立宗。二破邪執分三。一破除慧明智餘一切智皆邪智見分二。一標。二釋。第二破唯染污邪執性智是邪智見分二。一立違理過分三。一總標。二別釋分二。一立過。二別釋分二。一明無明相分二。一標。二釋。二明五見性分二。一標。二釋分二。一明身見相。二明餘四見相。三明總結。第二立違教過分二。一總標。二別釋分二如論。第三破諸煩惱相應邪智是無明見分二。一總標。二別釋分四。一示諸見常與無明不相應過分二。一標。二釋。二示非癡是增上過分二。一標。二釋。三示非愚癡體可成癡性過分二。一立喻。二法合。四立如非煩惱性諸心心法與餘煩惱相應喻以顯別有無明是心法義分二。一立喻。二法合。

First, establishing the correct meaning of the distinctions among the twelve limbs of existence has four [parts]: (1) general presentation; (2) questioning; (3) listing names, divided into five as in the treatise; (4) specific explanation, divided into five: (1) explaining the characteristics of the basis for the projectile cause of the multitude of sufferings, divided into three: 1. general presentation; 2. specific explanation, divided into two: 1) establishing the meaning of the basis for the projectile cause based on the six sense bases and so forth, divided into two: a. establishing the cause; b. showing the effect; 2) establishing the meaning of the basis for the projectile cause based on ignorance and so forth, divided into two: a. establishing the cause; b. showing the effect; 3. general summary; (2) explaining the characteristics of the basis for the productive cause of the multitude of sufferings, divided into three: 1. general presentation; 2. specific explanation, divided into four as in the treatise; 3. general summary; (3) explaining the characteristics of the projectile cause of the multitude of sufferings, divided into three: 1. general presentation; 2. specific explanation, divided into two: 1) establishing the cause; 2) showing the effect; 3. general summary; (4) explaining the characteristics of the productive cause of the multitude of sufferings, divided into four: 1. general presentation; 2. specific explanation; 3. general summary; 4. explaining the names, divided into three: 1) establishing the cause; 2) showing the effect; 3) summary; (5) explaining the characteristics of the arising of the multitude of sufferings, divided into four: 1. general presentation; 2. specific explanation, divided into two: 1) establishing the cause; 2) showing the effect; 3. general summary; 4. explaining the names, divided into two: 1) explaining the name of the cause; 2) explaining the name of suffering. / Of the seven [sections], the second, extensively explaining the essential character of ignorance, has three [parts]: (1) general correct meaning, divided into two: 1. presentation; 2. explanation; (2) question; (3) extensively answering the reasons, divided into two: [1] establishing the meaning that ignorance is not merely the absence of the nature of vidyā, divided into two: 1. establishing their thesis; 2. extensively refuting it and showing the errors, divided into six: 1) showing the error of lacking the three grades, divided into two: a. presentation; b. explanation; 2) showing the error of no distinction between dormancy and active manifestation, divided into two: a. presentation; b. explanation; 3) showing the error of lacking the three natures, divided into two: a. presentation; b. explanation; 4) showing the error that affliction and purification could not be found, divided into two: a. presentation; b. explanation; 5) showing the error that vidyā would never arise at any time; 6) showing the error of contradicting scriptural teaching, divided into three: a. establishing the correct meaning; b. question; c. answering the reasons; [2] establishing the meaning that ignorance is not of the nature of erroneous knowledge, divided into two: 1. establishing their thesis; 2. extensively showing its errors, divided into two: 1) definitively establishing the thesis; 2) refuting erroneous attachments, divided into three: a. refuting the view that, except for wisdom, vidyā, and knowledge, all other cognitions are erroneous knowledge, divided into two: (a) presentation; (b) explanation; b. refuting the view that only defiled cognition of the nature of erroneous attachment is erroneous knowledge, divided into two: (a) establishing the error of contradicting reason, divided into three: [a] general presentation; [b] specific explanation, divided into two: [i] establishing the error; [ii] specific explanation, divided into two: i. explaining the characteristics of ignorance, divided into two: (i) presentation; (ii) explanation; ii. explaining the nature of the five views, divided into two: (i) presentation; (ii) explanation, divided into two: aa. explaining the characteristics of the view of self-existence; bb. explaining the characteristics of the remaining four views; [c] general summary; (b) establishing the error of contradicting scriptural teaching, divided into two: [a] general presentation; [b] specific explanation, divided into two as in the treatise; c. refuting the view that erroneous knowledge associated with the defilements is ignorance, divided into two: (a) general presentation; (b) specific explanation, divided into four: [a] showing the error that the views would never be associated with ignorance, divided into two: [i] presentation; [ii] explanation; [b] showing the error that delusion would not be predominant, divided into two: [i] presentation; [ii] explanation; [c] showing the error that that which is not essentially delusion could become the nature of delusion, divided into two: [i] establishing the simile; [ii] applying it to the doctrine; [d] establishing the simile that just as mental factors that are not of the nature of defilement are associated with other defilements, so there exists ignorance separately as a mental factor, divided into two: [i] establishing the simile; [ii] applying it to the doctrine.