瑜伽師地論分門記 1
English (machine translation) 1
- Language
- English
1.1
When the Bodhisattva Jinaputra was about to comment on this treatise, he first established the meaning of three gateways before explaining the primary text of the treatise. Regarding the meaning of the three gateways: First, the gateway of taking refuge and paying homage, which has six lines of verse divided into five gateways: 1. Taking refuge in and paying homage to the Three Honoured Ones, which refers to the first verse; 2. The gateway of praising the preaching [of the Dharma], which refers to the following one verse; 3. The gateway of praising the composition of the treatise, which refers to the following two verses; 4. The gateway of praising the merits of the treatise, which refers to the following one verse; 5. The gateway of the intention in composing the treatise, which refers to the following one verse.
1.2
The first, the gateway of purpose, is divided into ten: 1. The gateway of enduring abiding together with benefit; 2. The gateway of concealment and non-concealment; 3. The gateway of refuting the view of non-existence and the view of existence; 4. The gateway of accomplishing the Great [Vehicle] and the Lesser [Vehicle]; 5. The gateway of abandoning error and generating faith; 6. The gateway of the benefit of the abridged and the extensive; 7. The gateway of establishing the correct and refuting the heterodox; 8. The gateway of refuting exaggeration and deprecation; 9. The gateway of non-contradiction having distinctions; 10. The gateway of distinctions in stages and fruits.
1.3
The third, the gateway of underlying causes, is divided into three: 1. Clarifying the causes for the initial emergence of the teaching; 2. Clarifying the causes for the rise of the two systems, which is divided into two: i. Clarifying the causes for the rise of the system that ultimate truth is entirely empty; ii. Clarifying the causes for the rise of Vijñaptimātra and Madhyamaka, which is divided into two: (a) Clarifying the cause for composing the treatise; (b) Praising the merits of the treatise; 3. Clarifying those addressed by the teaching, which is divided into two: i. The Great [Vehicle]; ii. The Lesser [Vehicle].
1.4
Explaining the main text of the treatise is divided into two: 1. Explaining the title of the treatise; 2. Explaining the primary text of the treatise.
1.5
First, explaining the title of the treatise is divided into four: 1. Explaining the two syllables 'yoga' is divided into three: i. The yoga of teaching is divided into three: (a) Briefly stating and explaining; (b) Extensively explaining by citing various sūtras and treatises, divided into four: based on the four kinds of principle clarifying the meaning of the yoga of teaching; based on non-associated formations; based on defilement and purification; based on ultimate purity; (c) Concluding summary; ii. The yoga of practice is divided into three: (a) Briefly stating and explaining; (b) Extensively explaining by citing various sūtras and treatises, divided into sixteen: based on correctly cultivating the practices clarifying the meaning of yoga; based on the thirty-seven factors [of awakening]; based on calm and insight; based on samādhi; based on the four dharmas; based on the nine paths; based on the path of antidotes; based on unerring knowledge; based on skill in means; based on the contemplation of dependent origination; based on the eightfold noble path; based on morality, concentration, and wisdom; based on mundane and supramundane paths; based on attention to emptiness; based on non-conceptual emptiness; based on the dual operation of wisdom and compassion; (c) Concluding summary; iii. The yoga of the fruit is divided into three: (a) Briefly stating and explaining; (b) Extensively explaining by citing various sūtras and treatises, divided into two: general statement; particular explanation divided into eight: based on the vast virtues such as the powers and fearlessnesses clarifying the yoga of the fruit; based on non-abiding nirvāṇa; based on non-conceptual wisdom; based on the virtues of the Buddha-bhūmi; based on the fruit-virtues of the three vehicles; based on the three bodies and three virtues; based on the collection of conditioned and unconditioned virtues; based on the contemplative practices of the three vehicles; (c) Concluding summary.
1.6
Second, explaining the meaning of 'ācārya' is divided into two: 1. Clarifying the meaning of ācārya based on the causal stages of listening, contemplating, and so on; 2. Clarifying the meaning of ācārya based on the fruit of the stage beyond training (aśaikṣa).
1.7
Third, explaining the meaning of 'bhūmi' is divided into three: 1. General statement; 2. Particular explanation, divided into five, all having doctrines and similes, as should be known from the treatise: i. Based on the domain; ii. Based on the support; iii. Based on the range of activity; iv. Based on what is subsumed; v. Based on the seventeen bhūmis; 3. Concluding summary.
1.8
Fourth, explaining the meaning of 'treatise' (śāstra) is divided into three: 1. General statement; 2. Particular explanation, divided into three, these three all having doctrines and similes: i. Based on the stages of training and beyond training; ii. Based on unerring exposition; iii. Based on the meaning of increase; 3. Concluding summary.
1.9
Second, the main gateways of explaining the primary text of the treatise are divided into five: 1. Maulī Bhūmi, which means briefly and extensively distinguishing the meanings of the seventeen bhūmis; 2. Viniścayasaṃgrahaṇī, which means briefly gathering and determining the profound and hidden essential meanings in the seventeen bhūmis; 3. Vyākhyāsaṃgrahaṇī, which means briefly gathering and explaining the rules and rubrics of the various sūtras; 4. Paryāyasaṃgrahaṇī, which means briefly gathering the distinctions in names and meanings of all dharmas in the sūtras; 5. Vastusaṃgrahaṇī, which means briefly gathering the meanings of all essential topics in the Tripiṭaka.
1.10
First, the main gateway of explaining the Maulī Bhūmi is divided into two: 1. Brief explanation; 2. Extensive explanation. The first passage is divided into five: 1. General inquiry; 2. General answer; 3. Specific question; 4. Brief answer in verse; 5. Listing the names in prose, divided into seventeen, from the Pañcavijñānakāyasaṃprayuktā Bhūmi up to the Nirupadhikā Bhūmi. First, explaining the name and meaning of the Pañcavijñānakāyasaṃprayuktā Bhūmi: the commentary divides it into four: clarifying consciousness; explaining the collection; explaining association; stating the meaning of bhūmi. Second, explaining the name and meaning of the Manobhūmi: the commentary's distinction into eleven gateways should be known from the commentary. Third, fourth, and fifth, explaining the names and meanings of the three bhūmis, Savitarka[savicārā] and so forth: the commentary's distinction into four gateways should be known from the commentary. Sixth, explaining the name and meaning of the Samāhitā Bhūmi: the commentary's distinction into four gateways should be known from the commentary. Seventh, explaining the name and meaning of the Asamāhitā Bhūmi: divided into four, as before. Eighth and ninth, explaining the names and meanings of the Sacittikā and Acittikā Bhūmis: the commentary's distinction into five gateways should be known from the commentary. Tenth, eleventh, and twelfth, explaining the names and meanings of the three bhūmis, Śrutamayī, Cintāmayī, and Bhāvanāmayī: the commentary's distinction into four gateways should be known from the commentary. Thirteenth, explaining the name and meaning of the Śrāvakabhūmi: the commentary divides it into two: explaining the two words 'śrāvaka'; explaining the meaning of bhūmi. Fourteenth, explaining the name and meaning of the Pratyekabuddhabhūmi: the commentary divides it into two: clarifying the two words 'pratyekabuddha'; clarifying the meaning of bhūmi. Fifteenth, explaining the name and meaning of the Bodhisattvabhūmi: the commentary divides it into two: explaining the two words 'bodhisattva'; clarifying the meaning of bhūmi. Sixteenth, explaining the name and meaning of the Sopadhikā Bhūmi: the commentary's distinction into four gateways should be known from the commentary. Seventeenth, explaining the name and meaning of the Nirupadhikā Bhūmi: the commentary's distinction into five gateways should be known from the commentary. Fourth, concluding summary.
1.11
Second, the extensive explanation is divided into seventeen, that is, starting from the Pañcavijñānakāyasaṃprayuktā Bhūmi up to the Nirupadhikā Bhūmi. First, explaining the Pañcavijñānakāyasaṃprayuktā Bhūmi: the main gateway is divided into three: 1. Brief explanation; 2. Extensive explanation; 3. Clarifying the conditions and so forth for the arising of the five consciousnesses. The first, the brief explanation, is divided into two: 1. General inquiry and general answer, divided into three: inquiry; answer; conclusion; 2. Particular inquiry and particular answer, divided into two: inquiry; answer.
1.12
Second, the extensive explanation is divided into five: 1. Clarifying eye-consciousness; 2. Clarifying ear-consciousness; 3. Clarifying nose-consciousness; 4. Clarifying tongue-consciousness; 5. Clarifying body-consciousness.
1.13
First, clarifying eye-consciousness is divided into five: 1. Clarifying its svabhāva is divided into two: inquiry; answer. Second, clarifying its āśraya is divided into two: statement; explanation divided into three: clarifying the three āśrayas divided into three: clarifying the sahabhū-āśraya divided into two (statement; explanation); clarifying the samanantara-āśraya divided into two (statement; explanation); clarifying the bīja-āśraya divided into two (statement; explanation); clarifying the analysis divided into three (statement; listing names; explanation); explaining the three factors of the eye and so on divided into three: clarifying the eye; clarifying the samanantara[-āśraya]; clarifying the seeds-consciousness. Third, clarifying the ālambana is divided into three: brief statement; listing names; explanation divided into five: extensively clarifying the three rūpas divided into three (clarifying varṇa-rūpa divided into two: statement; listing names; clarifying saṃsthāna-rūpa divided into two: statement; listing names; clarifying vijñapti-rūpa divided into two: statement; listing names); second of the five, briefly explaining the three rūpas divided into three (briefly clarifying varṇa-rūpa divided into two: statement; explanation; briefly clarifying saṃsthāna-rūpa divided into two: statement; explanation; briefly clarifying vijñapti-rūpa divided into two: statement; explanation divided into three: based on succession of arising and ceasing; based on having distinction or lacking distinction, etc.; based on alteration); third of the five, clarifying the distinctions of the three rūpas divided into three (clarifying the distinctions of varṇa-rūpa divided into two: statement; explanation; clarifying the distinctions of saṃsthāna-rūpa divided into two: statement; explanation; clarifying the distinctions of vijñapti-rūpa divided into two: statement; explanation); fourth of the five, clarifying the distinctions between the ālambanas of the two consciousnesses divided into two: the ālambana of eye-consciousness; the ālambana of mental consciousness; fifth of the five, clarifying the summary of ālambana divided into two: statement; explanation divided into four: agreeable; disagreeable; both-different; semblance of form. Fourth, clarifying the sahāya is divided into two: general statement; particular explanation divided into two: based on the five sarvatraga and other dharmas, divided into two (statement; explanation); analyzing the dharmas, divided into two (clarifying that they do not operate one by one; clarifying that each arises from its own seed). Fifth, clarifying the karman is divided into two: general statement; particular explanation divided into six, as should be known from the treatise.
1.14
Second, explaining ear-consciousness is divided into five: 1. Clarifying its svabhāva is divided into two: inquiry; answer. Second, clarifying its āśraya is divided into two: general statement; particular explanation divided into two: clarifying the three āśrayas divided into three: clarifying the sahabhū-āśraya divided into two (statement; explanation); clarifying the samanantara-āśraya divided into two (statement; explanation); clarifying the bīja-āśraya divided into two (statement; explanation); explaining the three dharmas of the ear and so on divided into two: explaining the ear; making analogous the remaining two dharmas of the mind and the seed. Third, clarifying the ālambana is divided into three: general statement; brief answer; explanation divided into five: listing names divided into two (statement; enumerating the number as seventeen as in the treatise); clarifying the causes of the arising of sounds divided into three (statement; listing names; explanation); clarifying the summary divided into two (statement; explanation); clarifying alternate denominations divided into two (statement; explanation); clarifying the ālambanas of the two consciousnesses divided into two: the ālambana of ear-consciousness; the ālambana of mental consciousness. Fourth and fifth, jointly clarifying the sahāya and karman, which are analogous to the preceding.
1.15
Third, explaining nose-consciousness is divided into five: 1. Clarifying its svabhāva is divided into two: inquiry; answer. Second, clarifying its āśraya is divided into two: general statement; explanation divided into two: clarifying the three āśrayas divided into three: sahabhū-āśraya divided into two (statement; explanation); samanantara-āśraya divided into two (statement; explanation); bīja-āśraya divided into two (statement; explanation); explaining the three dharmas of the nose and so on divided into two: clarifying the nose faculty (indriya); making analogous the remaining mind and seed. Third, clarifying the ālambana is divided into three: statement; brief answer; explanation divided into three: listing names divided into two (statement; enumerating the number); clarifying alternate denominations; clarifying the ālambanas of the two consciousnesses divided into two: the ālambana of nose-consciousness; the ālambana of mental consciousness. Fourth and fifth, jointly clarifying the sahāya and karman, which are analogous to the preceding.
1.16
Fourth, explaining tongue-consciousness is divided into five: 1. Clarifying its svabhāva is divided into two: inquiry; answer. Second, clarifying its āśraya is divided into two: statement; explanation divided into two: clarifying the three āśrayas divided into three: sahabhū-āśraya divided into two (statement; explanation); samanantara-āśraya divided into two (statement; explanation); bīja-āśraya divided into two (statement; explanation); clarifying the three dharmas of the tongue and so on divided into two: clarifying the tongue faculty (indriya); making analogous the remaining mind and seed. Third, clarifying the ālambana is divided into three: statement; brief answer; explanation divided into three: listing names divided into two (statement; enumerating the number); clarifying alternative names; clarifying the ālambanas of the two consciousnesses divided into two: the ālambana of tongue-consciousness; the ālambana of mental consciousness. Fourth and fifth, jointly clarifying the sahāya and karman, which are analogous to the preceding.
1.17
Fifth, the explanation of body-consciousness (kāya-vijñāna) has five parts: 1. Clarifying its svabhāva has two parts: (1) Question, (2) Answer. 2. Clarifying its āśraya has two parts: (1) Designation, (2) Explanation, which has two parts: a. Clarifying the three āśrayas has three parts: (a) sahabhū-āśraya has two parts: [i] Designation, [ii] Explanation; (b) samanantara-āśraya has two parts: [i] Designation, [ii] Explanation; (c) bīja-āśraya has two parts: [i] Designation, [ii] Explanation; b. Clarifying the three dharmas of the body and so forth has two parts: (a) Clarifying the body-faculty (kāyendriya), (b) Drawing the parallel to the rest, the seeds of the mental faculty (manas). 3. Clarifying its ālambana has three parts: (1) Designation, (2) Brief answer, (3) Detailed explanation, which has four parts: a. Enumerating the names has two parts: (a) Designation, (b) Stating the count; b. Clarifying the comprehensive subsumption has two parts: (a) Designation, (b) Answer; c. Clarifying the synonyms; d. Clarifying the ālambanas of the two consciousnesses has two parts: (a) The ālambana of body-consciousness, (b) The ālambana of mental consciousness. 4 and 5. Jointly clarifying its sahāyas and its karmans, which are analogously the same as before.
1.18
The third major division, clarifying the conditions for the arising of the five consciousnesses and so forth, has three parts: 1. Clarifying the conditions for the arising of the five consciousnesses has two parts: (1) Clarifying the conditions for the arising of visual consciousness has two parts: a. Clarifying the deficiency of conditions, b. Clarifying the completeness of conditions; (2) Clarifying the parallel for the other four consciousnesses. 2. Clarifying the order of the arising of defilement and purification in the five consciousnesses has two parts: (1) Clarifying the order of defilement and purification in visual consciousness has two parts: a. Clarifying the order of the arising of the three states of mind has three parts: (a) Designation, (b) Enumerating the names, (c) Detailed explanation, which has two parts: [i] Explaining the three states of mind, [ii] Clarifying defilement and purification; b. Clarifying the wholesome and unwholesome states of visual consciousness has two parts: (a) Clarifying its operation as an outflow that conforms to the mental faculty, (b) Clarifying the continuous operation of the two consciousnesses; (2) Drawing the parallel to the other four consciousnesses. 3. Clarifying the metaphors for the four dharmas such as the bases (āśraya) has two different approaches, as should be understood according to the treatise.
1.19
Within the second section, the detailed explanation, which is divided into seventeen parts, the second part, explaining the Manobhūmi, has three major divisions: 1. Brief explanation, 2. Detailed explanation, 3. Subsuming the characteristics. The first, the brief explanation, has three parts: 1. Brief question, 2. Brief answer, 3. Brief explanation.
1.20
The second major division, the detailed explanation, has five parts: 1. Clarifying its svabhāva has three parts: (1) Question, (2) Brief answer, (3) Detailed explanation, which has three parts: a. Clarifying citta, b. Clarifying manas, c. Clarifying vijñāna.
1.21
2. Clarifying its āśraya has two parts: (1) Designation, (2) Explanation, which has two parts: a. Clarifying the samanantara-āśraya has two parts: (a) Designation, (b) Explanation; b. Clarifying the bīja-āśraya has two parts: (a) Designation, (b) Explanation.
1.22
3. Clarifying its ālambana has two parts: (1) Designation, (2) Explanation.
1.23
4. Clarifying its sahāyas has four parts: (1) Designation; (2) Enumerating the names, which has six parts: a. Five sarvatragas, b. Five viniyatas, c. Eleven kuśalas, d. Six mūlakleśas, e. Twenty-two upakleśas, f. Four aniyatas; (3) General conclusion; (4) Analytical examination, which has eight parts: a. Having the same ālambana, b. Having distinct ākāras while being simultaneously co-existent, c. Operating individually, d. Arising from their own seeds, e. Mutually associated with one another, f. Having characteristics, g. Having ālambanas, h. Having āśrayas.
1.24
5. Clarifying its karmans has two parts: (1) General designation, (2) Individual explanation, which has two parts: a. Clarifying shared karmans has six parts: (a) Cognizing its own object, (b) Cognizing self-characteristics and common characteristics, (c) Cognizing the three times, (d) Cognizing momentary continuity, (e) Instigating pure and impure actions, (f) Appropriating agreeable and disagreeable fruits and so forth; b. Clarifying unshared karmans has three parts: (a) General designation, (b) Enumerating the names, (c) Detailed explanation, which has fifteen parts.
1.25
1. Clarifying the characteristic of the karman of discriminating ālambanas has five parts: (1) General question, (2) Brief answer, (3) Enumerating the names, (4) Individual explanation, which has seven parts: a. Clarifying discrimination with characteristics (sanimitta-vikalpa) has two parts: (a) Designation, (b) Explanation; b. Clarifying discrimination without characteristics (animitta-vikalpa) has two parts: (a) Designation, (b) Explanation; c. Clarifying spontaneous discrimination (anābhoga-vikalpa) has two parts: (a) Designation, (b) Explanation; d. Clarifying seeking discrimination (paryeṣaka-vikalpa) has two parts: (a) Designation, (b) Explanation; e. Clarifying investigating discrimination (pratyavekṣaka-vikalpa) has two parts: (a) Designation, (b) Explanation; f. Clarifying defiled discrimination (saṃkliṣṭa-vikalpa) has two parts: [i] Designation, [ii] Explanation, which has four parts: i. Relying on the three times, ii. Relying on the three vitarkas, iii. Relying on the mūlakleśas, iv. Relying on the upakleśas; g. Clarifying undefiled discrimination (asaṃkliṣṭa-vikalpa) has two parts: [i] Designation, [ii] Explanation, which has four parts: i. Relying on the wholesome and neutral, ii. Relying on renouncing the three vitarkas, iii. Relying on the eleven kuśalas, iv. Relying on the three neutral states; (5) General conclusion. 2. Clarifying the characteristic of the karman of deliberating upon ālambanas has four parts: (1) Question, (2) Brief answer, (3) Detailed explanation, which has three parts: a. Clarifying that which is induced through proper reflection (yoniśo-manaskāra) has three parts: (a) Designation, (b) Explanation, which has two parts: [i] Relying on what is not truly existent, [ii] Relying on what is truly existent, which has three parts: i. Relying on giving and so forth, ii. Relying on the knowledge of the stability of dharma (dharma-sthiti-jñāna), iii. Relying on supramundane knowledge (lokottara-jñāna); (c) Conclusion; b. Clarifying that which is induced through improper reflection (ayoniso-manaskāra); c. Clarifying that which is induced through neither proper nor improper reflection has two parts: (a) Designation, (b) Explanation; (4) General conclusion. 3. Clarifying the characteristic of the karman of intoxication has three parts: (1) Question, (2) Answer, which has four causes and conditions as in the treatise, (3) Conclusion. 4. Clarifying the characteristic of the karman of madness has three parts: (1) Question, (2) Answer, which has five causes and conditions as in the treatise, (3) Conclusion. 5. Clarifying the characteristic of the karman of dreaming has three parts: (1) Question, (2) Answer, which has ten causes and conditions as in the treatise, (3) Conclusion. 6. Clarifying the characteristic of the karman of awakening has three parts: (1) Question, (2) Answer, which has three causes and conditions as in the treatise, (3) Conclusion. 7. Clarifying the characteristic of the karman of fainting has three parts: (1) Question, (2) Answer, which has five causes and conditions as in the treatise, (3) Conclusion. 8. Clarifying the characteristic of the karman of waking up has two parts: (1) Question, (2) Answer. 9. Clarifying the characteristic of the karman of producing bodily and vocal actions has three parts: (1) Question, (2) Answer, which has four causes and conditions as in the treatise, (3) Conclusion. 10. Clarifying the characteristic of the karman of dispassion (vairāgya) has three parts: (1) Question, (2) Answer, which has four causes and conditions as in the treatise, (3) Conclusion. 11. Clarifying the characteristic of the karman of falling away from dispassion has three parts: (1) Question, (2) Answer, which has five causes and conditions as in the treatise, (3) Conclusion. 12. Clarifying the characteristic of the karman of severing the wholesome roots has four parts: (1) Question, (2) Answer, which has five causes and conditions as in the treatise, (3) Conclusion, (4) Answering objections. 13. Clarifying the characteristic of the karman of re-connecting the wholesome roots has three parts: (1) Question, (2) Answer, which has four causes and conditions as in the treatise, (3) Conclusion. 14 and 15. Jointly addressing the characteristics of the karmans of mental consciousness in discarding the lifespan and taking rebirth. The major division has two parts: (1) Clarifying the door of discarding the lifespan and taking rebirth in the internal sentient world, (2) Clarifying the door of the disintegration and formation of the external receptacle world. The first door has two parts: a. Clarifying the door of discarding the lifespan, b. Clarifying the door of taking rebirth.
1.26
The first, the door of discarding the lifespan, has three parts: 1. General question, 2. Brief answer, 3. Detailed explanation, which has nine parts: (1) Clarifying the measure of discarding the lifespan has three parts: a. General designation; b. Enumerating the names has two parts: (a) Enumerating the three terms such as exhaustion of lifespan, (b) Enumerating the three terms such as wholesome and unwholesome; c. Individual explanation has six parts: (a) Clarifying the characteristics of death through exhaustion of lifespan has three parts: [i] Question, [ii] Answer, [iii] Conclusion; (b) Clarifying the characteristics of death through exhaustion of merit has two parts: [i] Question, [ii] Answer; (c) Clarifying the characteristics of death through not avoiding unevenness has five parts: [i] General question, [ii] Brief answer, [iii] Inquiring question, [iv] Answer enumerating nine names as in the treatise, [v] Conclusion; (d) Clarifying the characteristics of dying with a wholesome mind has two parts: [i] Question, [ii] Answer, which has two parts: i. Establishing the cause, ii. Demonstrating the result, which has two parts: [A] Clarifying the recollected characteristics, [B] Clarifying the non-recollected characteristics, which has three parts: (aa) Establishing the correct doctrine, (bb) Inquiry, (cc) Explaining the reason; (e) Clarifying the characteristics of dying with an unwholesome mind has two parts: [i] General question, [ii] Detailed answer, which has two parts: i. Answering the correct doctrine on unwholesome death, which has two parts: [A] Establishing the cause, [B] Demonstrating the result; ii. Answering the characteristics of wholesome and unwholesome death, which has two parts: [A] Clarifying the characteristics based on experiencing or not experiencing suffering, which has two parts: (aa) Clarifying the characteristics of a wholesome death, (bb) Clarifying the characteristics of an unwholesome death; [B] Clarifying the characteristics based on observing or not observing confusion, which has two parts: (aa) Clarifying the characteristics of a wholesome death, (bb) Clarifying the characteristics of an unwholesome death; (f) Clarifying the characteristics of dying with a neutral mind has two parts: [i] Question, [ii] Answer, which has two parts: i. Establishing the cause, ii. Demonstrating the result. (2) Among the nine parts, the second, clarifying the characteristics of recollecting and not recollecting, has two parts: a. General designation, b. Individual explanation, which has two parts: (a) Clarifying the characteristics of predominant recollection, (b) Clarifying the characteristics of equal recollection. (3) Among the nine parts, the third, clarifying the causes of discarding the lifespan, has three parts: a. General designation, b. Individual explanation, which has two parts: (a) Clarifying conceptual elaboration (prapañca) as a cause, (b) Clarifying the wholesome and unwholesome as causes; c. Conclusion. (4) Among the nine parts, the fourth, the wholesome and unwholesome characteristics of discarding the lifespan, has three parts: a. Clarifying the characteristics of discarding the lifespan upon practicing unwholesome karma has two parts: (a) General designation, (b) Citing scripture as proof; b. Clarifying the characteristics of discarding the lifespan upon practicing wholesome karma has two parts: (a) Establishing the correct doctrine, (b) Clarifying the distinctions; c. Clarifying the distinctive characteristics of the unwholesome has two parts: (a) Clarifying the characteristics of discarding the lifespan with upper-grade unwholesome [karma], (b) Clarifying the characteristics of discarding the lifespan with medium-grade unwholesome [karma]. (5) Among the nine parts, the fifth, clarifying the causes of the intermediate existence (antarābhava), has three parts: a. Clarifying the causes of the intermediate existence of ordinary beings (pṛthagjana) has two parts: (a) Establishing the cause, (b) Demonstrating the result; b. Clarifying the characteristics of the intermediate existence of individuals of the first two fruits has four parts: (a) Designation, (b) Explanation, (c) Establishing the metaphor, (d) Applying the dharma; c. Clarifying the characteristics of the intermediate existence of non-returners (anāgāmin). (6) Among the nine parts, the sixth, clarifying the distinctive characteristics of the severing of vital parts (marma-chedana), has two parts: a. Brief explanation, b. Detailed explanation, which has three parts: (a) General designation; (b) Enumerating the names, which has two parts as in the treatise; (c) Individual explanation has two parts: [i] Clarifying the severe characteristics, [ii] Clarifying the mild characteristics, which has two parts: i. Clarifying the mild characteristics based on wholesome karma, ii. Clarifying the mild characteristics based on the Northern Continent (Uttarakuru). (7) Among the nine parts, the seventh, clarifying the characteristics of the completeness and incompleteness of the faculties in the intermediate existence, has two parts: a. Clarifying the characteristics of complete faculties based on the form realm (rūpadhātu), b. Clarifying the characteristics of complete or incomplete faculties based on the desire realm (kāmadhātu). (8) Among the nine parts, the eighth, clarifying the characteristics of docile and non-docile death, has two parts: a. Clarifying the characteristics of a docile death based on purity and liberation, b. Clarifying the characteristics of a non-docile death based on non-purity and non-liberation. (9) Among the nine parts, the ninth, clarifying the characteristics of consciousness leaving the body, has three parts: a. Clarifying the characteristics of consciousness leaving the body in an unwholesome person, b. Clarifying the characteristics of consciousness leaving the body in a person who practices wholesome deeds, c. General conclusion.
1.27
The second part within the two major divisions, clarifying the door of the characteristics of taking rebirth, has two parts: 1. General question, 2. Detailed answer, which has nine parts.
1.28
First, explaining the characteristics of intermediate existence (antarābhava), divided into twelve [sections]: 1. Explaining the characteristics of the cause and effect of receiving intermediate existence, divided into three: (1) establishing the cause, divided into two as in the treatise; (2) revealing the effect; (3) establishing a simile. 2. Explaining the meaning of whether the sense faculties in intermediate existence are complete or incomplete. 3. Explaining the physical appearance (rūpa) in intermediate existence, divided into two: (1) explaining the physical appearance in intermediate existence of unwholesome karma; (2) explaining the physical appearance of intermediate existence when wholesome [karma] was performed. 4. Explaining whose cognitive object intermediate existence is. 5. Explaining the meaning that intermediate existence does not crave the previous self, divided into two: (1) explaining the meaning of not craving the previous body, divided into two: [a] heading, [b] explanation; (2) explaining the meaning of craving the subsequent body, divided into two: [a] establishing the cause, [b] revealing the effect. 6. Explaining the cognitive objects of the visual faculty in intermediate existence, divided into three: (1) explaining the unobstructed characteristic, divided into two: [a] explaining the correct meaning, [b] establishing a simile; (2) explaining the meaning of seeing sentient beings of intermediate existence belonging to the same category; (3) explaining the characteristic of seeing one's own place of birth. 7. Explaining the characteristics of intermediate existence's orientation toward destinations, divided into three: (1) explaining the orientation in intermediate existence of those who have created unwholesome karma; (2) explaining the orientation in intermediate existence of those to be born among the gods; (3) explaining the orientation in intermediate existence of those to be born among humans. 8. Explaining the limited duration of abiding in intermediate existence, divided into five: (1) explaining the duration when conditions for rebirth have not yet been obtained; (2) explaining the duration when conditions for rebirth have been obtained; (3) explaining the maximum limit of seven days; (4) explaining the limit of seven times seven days; (5) explaining the principle of definitely attaining rebirth. 9. Explaining the characteristics of whether the karma of intermediate existence is transformable or untransformable, divided into two: (1) explaining the meaning of being untransformable; (2) explaining the meaning of being transformable. 10. Explaining the synonyms of intermediate existence, divided into two: (1) general heading; (2) specific explanations, divided into four as in the treatise. 11. Explaining the presence or absence of intermediate existence according to the realms (dhātu). 12. Explaining the principle of intermediate existence taking on bodies in unfortunate and fortunate destinies, divided into three: (1) explaining the characteristics of intermediate existence going to the Naraka hells, divided into five: [a] establishing the cause, [b] explaining the characteristics of taking rebirth, [c] explaining the characteristics of possessing all sense faculties, [d] explaining the experiencing of retribution, [e] the cause of non-birth; (2) explaining the characteristics of intermediate existence going to the realm of hungry ghosts, divided into two: [a] heading, [b] explanation; (3) explaining the characteristics of intermediate existence going to the animal realm, etc., divided into two: [a] establishing the cause, [b] revealing the effect.
1.29
Second among the nine [sections] of the extensive answers: explaining the characteristics of the three factors of taking rebirth, etc., divided into three: 1. Explaining the characteristics of the three factors being present, divided into two: (1) general heading; (2) enumerated explanations, divided into three as in the treatise. 2. Explaining the characteristics of the three kinds of non-obstruction, divided into three: (1) general heading; (2) listing of terms, divided into three as in the treatise; (3) specific explanations, divided into three: [1] explaining the characteristics of faults of the birth-canal, divided into three: [a] general question, [b] extensive answers, divided into ten: (i) answering the fault of being afflicted by wind in the birth-canal; (ii) answering the fault of being afflicted by heat in the birth-canal; (iii) answering the fault of being afflicted by cold in the birth-canal; (iv) answering the fault of being shaped like hemp seed; (v) answering the fault of being shaped like barley; (vi) answering the fault of its opening being shaped like a cart; (vii) answering the fault of its opening being shaped like a conch; (viii) answering the fault of its opening being crooked; (ix) answering the fault of its opening being impure; (x) answering the fault of its opening being turbid; [c] general summary; [2] explaining the characteristics of faults of the seeds, divided into three: [a] general question, [b] extensive answers, divided into five as in the treatise, [c] general summary; [3] explaining the characteristics of faults of past karma, divided into three: [a] general question, [b] extensive answers, divided into seven as in the treatise, [c] general summary. 3. General summary.
1.30
Third among the nine [sections] of the extensive answers: explaining the characteristics of entry into the womb, divided into two: (1) general heading; (2) specific explanations, divided into four: 1. Explaining the inverted conception, divided into two: (1) heading; (2) explanation. 2 among the four: explaining the difference between male and female, divided into five: (1) explaining the characteristic of the female intermediate existence giving rise to craving toward the father; (2) explaining the characteristic of the male intermediate existence giving rise to craving toward the mother; (3) explaining the characteristic of the female intermediate existence experiencing the mother departing far away; (4) explaining the characteristic of the male intermediate existence experiencing the father departing far away; (5) explaining the reason for taking birth. 3 among the four: explaining the difference between rebirth without merit and rebirth with merit, divided into two: (1) explaining the characteristics of rebirth without merit, divided into two: [a] establishing the cause, [b] revealing the effect, divided into two: (i) hearing sounds, (ii) seeing sights; (2) explaining the characteristics of rebirth with merit, divided into two: [a] establishing the cause, [b] revealing the effect, divided into two: (i) explaining differences in hearing sounds, (ii) explaining differences in seeing sights. 4 among the four: explaining the meaning of consciousness grasping [the womb] to continue existence, divided into three: (1) general heading of the brief meaning; (2) specific explanations of the distinctions, divided into two: [a] question, [b] answers, divided into four: (i) explaining the storehouse-consciousness maintaining the primary elements of the faculties; (ii) explaining the co-arising of the faculties and primary elements, divided into three: establishing the cause, revealing the effect, and concluding; (iii) explaining the gradual formation of the faculties, divided into three: explaining the formation of the eye and other faculties (divided into establishing the cause and revealing the effect), explaining the formation of the physical bases of the faculties (divided into establishing the cause and revealing the effect), and a general summary; (iv) explaining the mutual safety and danger, divided into four: the meaning of dependence, the meaning of detriment and benefit, a general summary, and the meaning of the fleshy heart. 3. General summary.
1.31
Fourth among the nine [sections] of the extensive answers: explaining the characteristics of the completeness and incompleteness of seeds, divided into twelve: 1. Explaining the distinction between the presence and absence of seeds according to the dharma of attaining parinirvāṇa, divided into two: (1) explaining the characteristic of possessing them; (2) explaining the characteristic of lacking them. 2. Explaining seeds according to the realms (dhātu), divided into two: (1) general heading; (2) specific explanations, divided into three as in the treatise. 3. Explaining the meaning of seeds according to the four great primary elements (mahābhūta), divided into two: (1) establishing the correct meaning; (2) explaining their operations, divided into four as in the treatise. 4. Explaining the meaning of seeds according to the two causes, divided into two: (1) explaining the cause of conceptual proliferation capable of producing self-nature; (2) explaining the wholesome and unwholesome causes capable of producing fruits such as lineage and caste. 5. Explaining the meaning of seeds according to ordinary worldlings and noble ones, divided into two: (1) explaining seeds of ordinary worldlings; (2) explaining seeds of noble ones. 6. Explaining the meaning of seeds according to the three types of feeling (vedanā), divided into four: (1) explaining seeds according to feeling comprised by maturation (vipāka); (2) explaining seeds according to feeling produced from maturation; (3) explaining seeds according to feeling born from sense objects; (4) explaining seeds according to feeling born following dependent origination. 7. Explaining the meaning of seeds according to what is perfumed (vāsanā). 8. Explaining the meaning of seeds according to whether cause and effect have been experienced or not experienced, divided into four: (1) explaining seeds that have already yielded fruit, divided into two: establishing the cause and revealing the effect; (2) explaining seeds that have not yet yielded fruit, divided into five: heading, explanation, answering objections, explaining the meaning of fruit already experienced, and explaining the meaning of fruit not yet experienced; (3) explaining undetermined seeds; (4) general summary. 9. Explaining the meaning of seeds according to defilement and purity, divided into two: (1) explaining defiled seeds; (2) explaining pure seeds. 10. Explaining the meaning of seeds according to coarse heaviness (dauṣṭhulya), etc., divided into two: (1) explaining seeds comprised by defilements; (2) explaining seeds comprised by maturation and the neutral. 11. Explaining the meaning of seeds according to the eleven wholesome dharmas such as faith, divided into four: (1) establishing the correct meaning; (2) inquiry; (3) answering the reason; (4) concluding citation of proof. 12. Explaining the meaning of seeds according to their synonyms, divided into four: (1) general heading; (2) listing of terms, divided into eleven as in the treatise; (3) general summary; (4) explaining the benefits of the transformation of the basis (āśrayaparivṛtti), divided into two: [a] explaining the benefit of abandoning the seeds of all defiled dharmas; [b] explaining the benefit of transforming the lack of conditions for the seeds of all wholesome and neutral dharmas.
1.32
Fifth among the nine [sections] of the extensive answers: explaining the duration of abiding in the womb and related matters, divided into three: 1. Explaining the time limit of abiding in the womb, divided into three: (1) establishing the correct meaning; (2) citing proof; (3) explaining the intention of the sūtras, divided into three: [a] explaining the characteristic of the maximum fulfillment; [b] explaining the complete yet not maximally fulfilled characteristic; [c] explaining the unfulfilled characteristic. 2. Explaining the characteristics of nourishment while abiding in the womb. 3. Distinguishing the differences among the eight stages of abiding in the womb, divided into four: (1) general heading; (2) inquiry; (3) listing of terms, divided into eight as in the treatise; (4) specific explanations, divided into eight as in the treatise.
1.33
Sixth among the nine [sections] of the extensive answers: explaining the meaning of transformations in the embryonic state, divided into two: 1. Brief explanation, divided into two: (1) establishing the cause, divided into two as in the treatise; (2) revealing the effect, divided into four as in the treatise. 2. Extensive explanation, divided into four: (1) explaining the characteristics of transformation of the hair, divided into two: [a] heading, [b] explanation, divided into three as in the treatise; (2) explaining the characteristics of transformation of complexion, divided into two: [a] heading, [b] explanation, divided into four as in the treatise; (3) explaining the characteristics of transformation of the skin, divided into two: [a] heading, [b] explanation, divided into two as in the treatise; (4) explaining the characteristics of transformation of the limbs, divided into two: [a] heading, [b] explanation, divided into three as in the treatise.
1.34
Seventh among the nine [sections] of the extensive answers: explaining the differences between male and female while abiding in the womb and related matters, divided into three: 1. Explaining the distinctions between male and female gestation in the womb. 2. Explaining the characteristics of suffering and affliction experienced by the mother. 3. Explaining the time of emergence from the womb.
1.35
Eighth among the nine [sections] of the extensive answers: explaining the faculties receiving sensory objects, conditions, and related matters, divided into six: 1. Explaining the characteristic of receiving the six sense objects, divided into two: (1) heading; (2) explanation. 2. Explaining the characteristic of learning speech, divided into two: (1) heading; (2) explanation. 3. Explaining the characteristic of attachment to household life, divided into two: (1) heading; (2) explanation. 4. Explaining the characteristic of learning arts and crafts, divided into two: (1) heading; (2) explanation. 5. Explaining the characteristic of experiencing sense objects, divided into two: (1) heading; (2) explanation. 6. Explaining the characteristic of experiencing suffering and pleasure, divided into two: (1) heading; (2) explanation, divided into two: [a] establishing the cause, divided into two as in the treatise; [b] revealing the effect, divided into two: (i) explaining the fruits of the defiled category, (ii) explaining the fruits of the pure category.
1.36
Ninth among the nine [sections] of the extensive answers: explaining the meaning of the four conditions such as seeds, divided into seven: 1. General heading. 2. Listing of terms, divided into four as in the treatise. 3. Specific explanations, divided into four: (1) explaining the characteristics induced by seeds; (2) explaining nourishment by food and drink; (3) explaining following along and protecting; (4) explaining learning and performing bodily and vocal actions, divided into three: heading, explanation, and conclusion. 4. Explaining the faults of not practicing. 5. Explaining the benefits of practicing, divided into two: (1) establishing the cause; (2) revealing the effect. 6. Explaining the characteristics of difficulty in awakening, divided into two: (1) heading; (2) explanation, divided into eight as in the treatise. 7. General summary.
1.37
Second, explaining the characteristics of the destruction and formation of the external receptacle world (bhājana-loka), divided into three: 1. General question. 2. Brief answer. 3. Extensive explanation, divided into two: (1) explaining the characteristics of destruction; (2) explaining the characteristics of formation.
1.38
First, explaining the characteristics of destruction, divided into three: 1. Explaining the distinctions among what is destroyed. 2. Explaining the nature and characteristics of what effects destruction. 3. General summary. 1. Explaining the distinctions among what is destroyed, divided into six: (1) establishing the cause; (2) revealing the effect; (3) inquiry; (4) answering the reason; (5) explaining the causes of the formation of the receptacle world, divided into two: establishing the cause and revealing the effect; (6) explaining the indefinite duration of sentient beings, divided into three: establishing the correct meaning, inquiry, and answering the reason.
1.39
Second among the three [divisions] of the characteristics of destruction: explaining the nature and characteristics of what effects destruction, divided into two: 1. General heading. 2. Specific explanations, divided into six: (1) Explaining the limits of destruction, divided into three: [a] explaining the limits of destruction by disasters, divided into three: (i) explaining the limits of destruction by fire disaster; (ii) explaining the limits of destruction by water disaster; (iii) explaining the limits of destruction by wind disaster; [b] explaining the cause of the Fourth Dhyāna not being destroyed, divided into two: heading and explanation; [c] explaining the apex of destruction by the three disasters, divided into two: heading and explanation (divided into three: apex of fire disaster, apex of water disaster, and apex of wind disaster). 2. Second among the six specific explanations: explaining the characteristics of destruction, vacuity, formation, and abiding, divided into four as in the treatise.
1.40
Third among the six specific explanations: explaining the intent of positing kalpas, divided into two: 1. Explaining the intent of positing kalpas on the basis of eighty intermediate kalpas (antara-kalpa). 2. Explaining the intent of positing kalpas on the basis of the lifespan of the three heavens of the First Dhyāna, divided into two: (1) heading; (2) explanation, divided into three as in the treatise.
1.41
Within the sixfold individual explanations, the fourth, explaining the characteristics of destruction by fire-disaster, has two parts: 1. explaining the characteristics of intermediate kalpas; 2. explaining the characteristics of destruction. 1. Explaining the characteristics of intermediate kalpas has three parts: 1. general inquiry; 2. brief answer, which has five parts: (1) explaining the meaning of an immeasurable lifespan; (2) explaining the time when lifespan becomes limited; (3) explaining the characteristics of lifespan decrease; (4) explaining the causes of lifespan increase; (5) general conclusion; 3. detailed explanation, which has three parts: (1) general presentation; (2) listing names, with three parts as in the treatise; (3) individual explanations, which has three parts. 1. Explaining the characteristics of the disaster of famine has two parts: (1) general presentation; (2) individual explanation, with four parts: a. explaining the time of arising; b. explaining the characteristics of famine, with five parts: (a) the meaning of being difficult to obtain; (b) explaining the method of cautious gathering; (c) explaining the characteristics of guarding; (d) having no strength; (e) general conclusion; c. explaining the time limit; d. explaining the causes of increasing lifespan and so forth. Within the three parts, 2. explaining the characteristics of the disaster of epidemic has four parts: (1) explaining the time of arising; (2) explaining the characteristics of the illness; (3) the time limit when the illness ceases; (4) the causes of increasing lifespan and so forth. Within the three parts, 3. explaining the characteristics of the disaster of weapons has six parts: (1) explaining the time of arising; (2) explaining the characteristics of weapons; (3) the time of cessation; (4) explaining the characteristics of the three deteriorations, with three parts: a. general presentation; b. listing names, with three parts as in the treatise; c. individual explanations, with three parts: (a) explaining the deterioration of lifespan, with two parts: i. presentation, ii. explanation; (b) explaining the deterioration of the basis, with two parts: i. presentation, ii. explanation; (c) explaining the deterioration of resources, with two parts: i. presentation, ii. explanation, with four parts as in the treatise; (5) explaining the causes of lifespan increase; (6) explaining the causes for the increase of lifespan and so forth, with two parts: a. establishing the cause; b. showing the result, with four parts as in the treatise. Within the two parts explaining the fire-kalpa, the second, explaining the characteristics of destruction, has two parts: 1. explaining the characteristics of destroying the world of sentient beings; 2. explaining the characteristics of destroying the receptacle world. 1. Explaining the characteristics of destroying the world of sentient beings has four parts: (1) explaining the destruction of sentient beings in hell; (2) by analogy, explaining sentient beings in the animal and ghost destinies; (3) explaining the destruction of sentient beings in the human destiny, with three parts: a. establishing the cause; b. showing the result; c. conclusion; (4) by analogy, explaining the destruction of sentient beings in the divine destiny. 2. Explaining the characteristics of destroying the receptacle world has six parts: (1) explaining the meaning of unobtainability, with four parts: a. explaining that sentient beings are unobtainable; b. explaining that resources are unobtainable; c. explaining that heavenly rain is unobtainable; d. explaining that medicinal herbs and so forth are unobtainable; (2) explaining the characteristics of that which is able to burn, with two parts: a. explaining the meaning of the increase of heat in this solar disc, with two parts: (a) establishing the cause, (b) showing the result; b. explaining the causes for the appearance of six [additional] suns, with three parts: (a) establishing the causes, with two parts as in the treatise, (b) showing the result, (c) explaining the function; (3) explaining the characteristics of what is burned, with two parts: a. general inquiry; b. detailed answer, with six parts as in the treatise; (4) explaining the summary meaning, with two parts: a. general presentation; b. individual explanation, with three parts as in the treatise; (5) explaining the meaning of shadows being unobtainable; (6) explaining the number of kalpas of destruction and abiding, with two parts: a. explaining the limit of destruction; b. explaining the limit of abiding.
First 41 of 438 passages. Read on
Linked texts (1)
- 瑜伽師地論分門記 — Classical Chinese