瑜伽師地論分門記 2
English (machine translation) 2
- Language
- English
2.1
In the Maulī Bhūmi of the Yogācārabhūmi, within the second detailed explanation, the thirteenth, explaining the major section on the Śrāvakabhūmi, is divided into two: 1. Brief explanation; 2. Detailed explanation. The first text is divided into two: 1. Explaining the arising and posing of questions; 2. Answering in verse is divided into two: (1) Indicating; (2) Explaining the brief answer is divided into four: a. Briefly answering the yoga-topic of spiritual lineage; b. Briefly answering the yoga-topic of generating the aspiration; c. Briefly answering the yoga-topic of practice; d. Briefly answering the yoga-topic of attaining the fruit.
2.2
Second, the detailed explanation is divided into four: 1. Detailed explanation of the yoga-topic of spiritual lineage; 2. Detailed explanation of the yoga-topic of generating the aspiration; 3. Detailed explanation of the yoga-topic of practice; 4. Detailed explanation of the yoga-topic of attaining the fruit. The first text is divided into two: 1. Briefly explaining the first yoga-topic of spiritual lineage by means of verses is divided into three: (1) Indicating; (2) Specific explanation is divided into two: a. Explaining the main meaning is divided into three: (a) Explaining the stage of spiritual lineage; (b) Explaining the stage of entry; (c) Explaining the stage of the notion of renunciation. b. Conclusion.
2.3
Second, the major section of the detailed explanation of the first yoga-topic of spiritual lineage is divided into three: 1. Detailed explanation of the stage of spiritual lineage; 2. Detailed explanation of the stage of entry; 3. Detailed explanation of the stage of renunciation. The first text is divided into two: 1. Briefly explaining the stage of spiritual lineage is divided into four: (1) General question; (2) Verse answer is divided into two: a. Indicating; b. Explaining. (3) Brief explanation is divided into four, as in the treatise; (4) General conclusion. 2. Detailed explanation of the stage of spiritual lineage is divided into four: (1) Explaining the svabhāva of spiritual lineage; (2) Explaining the establishment of spiritual lineage; (3) Explaining the various characteristics of abiding in the spiritual lineage; (4) Explaining the person who abides in the spiritual lineage. The first text is divided into three: a. Explaining the svabhāva of spiritual lineage is divided into two: (a) Question; (b) Answer is divided into three: i. Explaining the direct cause; ii. Explaining the conditioning cause; iii. Explaining the attainment of the fruit. b. Explaining the alternative names of spiritual lineage is divided into three: (a) Question; (b) Answer is divided into three, as in the treatise; (c) Conclusion. c. Explaining the intrinsic nature of spiritual lineage is divided into three: (a) Question; (b) Answer is divided into four: i. Explaining the intrinsic nature based on the basis; ii. Explaining the intrinsic nature based on the six bases; iii. Explaining the intrinsic nature based on lineage transmission; iv. Explaining the intrinsic nature based on dharmatā. (c) General conclusion is divided into three: i. Indicating; ii. Explaining; iii. Conclusion.
2.4
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.
2.5
The third [section] of the four, explaining the various marks of those who abide in gotra, has three [parts]:
1. General question and answer, which has two [parts]: 1. Question; 2. Answer.
2. Specific questions and answers, which has two [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Brief presentation; 2. Specific explanation, which has six [parts]:
1. Explaining faults in terms of wrong seeds, which has two [parts]: 1. Explaining the meaning of wrong seeds, which has nine [parts]: 1. In terms of the meaning of shoulder; 2. In terms of the meaning of bondage; 3. In terms of attachment; 4. In terms of faults arising; 5. In terms of difficulty to uproot; 6. In terms of long duration; 7. In terms of firmness; 8. In terms of mind; 9. Explaining the fault of lacking gotra in terms of being hard to rescue; 3. Conclusion.
2. Explaining faults in terms of saṃsāra and nirvāṇa, which has three [parts]: 1. Presentation; 2. Explanation, which has two [parts]: 1. Establishing the cause; 2. Showing the result, which has two [parts]: 1. Showing faults in terms of saṃsāra, which has four [parts]: 1. In terms of the cause; 2. In terms of the result; 3. In terms of the antidote; 4. Explaining the fault of not seeing [faults] in terms of the three periods of time; 2. Showing faults in terms of nirvāṇa, which has three [parts]: 1. In terms of the cause; 2. In terms of the result; 3. Explaining the fault of not seeing [benefits] in terms of the three periods of time; 3. Conclusion.
3. Explaining faults in terms of lack of shame and so forth, which has three [parts]: 1. Presentation; 2. Explanation, which has two [parts]: 1. Establishing the cause; 2. Showing the result, which has three [parts]: 1. In terms of absence of disillusionment, etc.; 2. In terms of present pleasures; 3. Explaining the mark of lacking gotra in terms of seeing degeneration; 3. Conclusion.
4. Explaining faults in terms of lack of faith in the four truths, which has three [parts]: 1. Presentation; 2. Explanation, which has three [parts]: 1. Establishing the cause, which has four [parts] as in the treatise; 2. Showing the result, which has four [parts] as in the treatise; 3. Explaining faults in terms of the three periods of time; 3. Conclusion.
5. Explaining faults in terms of renouncing the household with an inferior mind, which has three [parts]: 1. Presentation; 2. Explanation, which has two [parts]: 1. Establishing the cause; 2. Showing the result, which has four [parts]: 1. Explaining the fault of wrong thinking; 2. Explaining the fault of wrong seeking; 3. Explaining the fault of having no difference across the three periods of time; 4. Explaining the mark of lacking gotra in terms of the fault of hypocritical outward appearance; 3. Conclusion.
6. Explaining faults in terms of seeking existences, which has three [parts]: 1. Presentation; 2. Explanation, which has two [parts]: 1. Establishing the cause; 2. Showing the result, which has two [parts]: 1. Explaining the fault of seeking future existence; 2. Explaining the mark of lacking gotra in terms of the fault of seeking wealth; 3. Conclusion.
3. General conclusion.
2.6
The fourth [section] of the four, explaining the classifications of persons who abide in gotra, has five [parts]:
1. General question.
2. List in the answer, divided into twenty-three [parts] as in the treatise.
3. Specific explanations, divided into twenty-three [parts]:
1. Explaining persons who only abide in gotra and have not entered [the practice for] renunciation, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Establishing the primary cause; 2. Showing the contributory causes, which has seven [parts]: 1. In terms of good spiritual friends; 2. In terms of hearing the correct Dharma; 3. In terms of correct faith; 4. In terms of maintaining morality; 5. In terms of wide learning; 6. In terms of generosity; 7. Explaining not having entered into renunciation in terms of correct view; 3. Conclusion.
2. Explaining persons who abide in gotra and have entered [the practice], but have not renounced, which has two [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Explaining the correct meaning; 2. Explaining the distinctions, which has two [parts]: 1. Presentation; 2. Explanation.
3. Explaining persons who abide in gotra, have entered [the practice], and have renounced, which has two [parts]: 1. Question; 2. Answer.
4. Explaining persons of dull faculties, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Presentation; 2. Explanation, which has two [parts]: 1. Establishing the cause, which has three [parts] as in the treatise; 2. Showing the result, which has five [parts] as in the treatise; 3. Conclusion.
5. Explaining persons of medium faculties, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Presentation; 2. Explanation; 3. Conclusion.
6. Explaining persons of sharp faculties, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Presentation; 2. Explanation, which has two [parts]: 1. Establishing the cause, which has three [parts] as in the treatise; 2. Showing the result, which has five [parts] as in the treatise; 3. Conclusion.
7. Explaining persons inclined to greed, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. In terms of intensity; 2. Explaining persons inclined to greed in terms of long duration; 3. Conclusion.
8. Explaining persons inclined to anger, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. In terms of intensity; 2. Explaining persons inclined to anger in terms of long duration; 3. Conclusion.
9. Explaining persons inclined to delusion, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. In terms of intensity; 2. Explaining persons inclined to delusion in terms of long duration; 3. Conclusion.
10. Explaining persons who lack leisure, which has three [parts] as above.
11. Explaining persons who are heedless, which has three [parts] as before.
12. Explaining persons who practice wrongly, which has three [parts] as before.
13. Explaining persons who have hindrances, which has three [parts] as before.
14. Explaining persons who have leisure, which has three [parts] as before.
15. Explaining persons who are not heedless, which has three [parts] as before.
16. Explaining persons who do not practice wrongly, which has three [parts] as before.
17. Explaining persons who are free from hindrances, which has three [parts] as before.
18. Explaining distant persons, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Brief answer; 2. Specific explanation, which has two [parts]: 1. Explaining distance in terms of time, which has two [parts]: 1. Question; 2. Answer, which has three [parts]: 1. In terms of sharp faculties; 2. In terms of medium faculties; 3. Explaining distant persons in terms of dull faculties; 2. Explaining distant persons in terms of application, which has two [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Explaining the meaning; 2. Answering the distinctions; 3. General conclusion.
19. Explaining near persons, which has two [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Brief answer; 2. Specific explanation, which has two [parts]: 1. Explaining proximity in terms of time, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. In terms of future rebirth; 2. Explaining near persons in terms of ultimate meditation; 3. Conclusion; 2. Explaining proximity in terms of application, which has three [parts]: 1. Question; 2. Answer; 3. General conclusion.
20. Explaining immature persons, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Establishing the cause; 2. Showing the result, which has two [parts]: 1. In terms of the stage of non-learning (aśaikṣa); 2. Explaining immature persons in terms of the path of seeing; 3. Conclusion.
21. Explaining mature persons, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Establishing the cause; 2. Showing the result, which has two [parts]: 1. In terms of the stage of non-learning; 2. Explaining mature persons in terms of the path of seeing; 3. Conclusion.
22. Explaining impure persons, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Establishing the cause; 2. Showing the result; 3. Conclusion.
23. Explaining purified persons, which has two [parts]: 1. Question; 2. Answer.
4. General conclusion.
5. Explaining the intention behind turning the wheel of the correct Dharma and establishing the training precepts, which has two [parts]: 1. Presentation; 2. Explanation, which has three [parts]: 1. In terms of entering; 2. In terms of maturing; 3. Explaining the intention in terms of the result.
2.7
Within the second [topic], the extensive explanation of the initial gotra-yogasthāna, the second [part], the extensive explanation of the Bhūmi of Entering, has two [parts]: 1. Brief explanation; 2. Extensive explanation.
The first text has four [parts]: 1. Explaining the arising of the topic and raising the question; 2. Answer in verse, which has two [parts]: 1. Presentation; 2. Explanation; 3. Brief explanation, which has four [parts] as in the treatise; 4. General conclusion.
The second, the extensive explanation, has two [parts]: 1. Explaining the specific explanations; 2. Explaining the general conclusion. The first text has four [parts]:
2.8
The first, explaining the intrinsic nature (svabhāva) of entering, has five [parts]: 1. Question; 2. Answer, which has three [parts]: 1. Establishing the causes, which has two [parts]: 1. Explaining the primary cause; 2. Explaining the causal factors for attainment, which has seven [parts] as in the treatise; 2. Showing the results, which has two [parts]: 1. Presentation; 2. Explanation, which has three [parts]: 1. Showing the results in dependence upon the support of the five dharmas of faith and so forth; 2. Showing the results in terms of superior maturation; 3. Showing the results in terms of wholesome roots conducive to liberation (mokṣabhāgīya), which has two [parts]: 1. Establishing the cause; 2. Showing the result, which has two [parts]: 1. In terms of non-learning; 2. Showing the result in terms of the path of seeing; 3. Conclusion; 3. Scrutiny; 4. Explaining the reason, which has two [parts]: 1. Establishing the cause; 2. Showing the results, which has three [parts]: 1. In terms of the initial mind; 2. In terms of the intermediate mind; 3. Showing the result in terms of the final mind; 5. Conclusion.
2.9
The second, explaining the establishment of entering, has five [parts]:
1. Establishing the classifications of persons, which has four [parts]: 1. General question; 2. Brief answer listing the names, divided into eight [parts] as in the treatise; 3. Specific explanations, divided into eight [parts]: 1. Explaining persons possessing gotra, which has two [parts]: 1. Question; 2. Answer; 2. Explaining persons who have entered, which has three [parts]: 1. Question; 2. Answer, which has five [parts] as in the treatise; 3. Conclusion; 3. Explaining persons about to mature, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Establishing the dharmas not yet attained; 2. Showing the dharmas capable of being attained; 3. Conclusion; 4. Explaining persons already matured, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Establishing the cause; 2. Showing the result, which has two [parts] as in the treatise; 3. Conclusion; 5. Explaining persons who have only entered but are not about to mature, etc., which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Explaining the marks of what has been attained; 2. Explaining the application and result not yet attained; 3. Conclusion; 6. Explaining persons who have both entered and are about to mature, but are not yet mature, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Explaining the marks of what has been attained; 2. Explaining having entered only the application but not yet its result, which has two [parts]: 1. Presentation; 2. Explanation; 3. Conclusion; 7. Explaining persons who have both entered and are already matured, but are not about to mature, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Establishing the cause; 2. Showing the result; 3. Conclusion; 8. Explaining persons who have neither entered, nor are about to mature, nor are already matured, which has three [parts]: 1. Question; 2. Answer; 3. Conclusion; 4. Explaining the virtues of possessing gotra and the faults of lacking gotra, which has two [parts]: 1. Establishing the virtues of possessing gotra; 2. Showing the faults of lacking gotra, which has two [parts]: 1. Presentation; 2. Explanation.
2. Establishing the characteristics subsumed within the six states, which has four [parts]: 1. General presentation; 2. Scrutiny and question; 3. List of names, divided into six [parts] as in the treatise; 4. Specific explanations, divided into six [parts]: 1. Explaining persons who possess capacity, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Establishing the nature already possessed; 2. Showing the marks not yet attained; 3. Conclusion; 2. Explaining persons of inferior wholesome roots, which has three [parts]: 1. Question; 2. Answer; 3. Conclusion; 3. Explaining persons of medium wholesome roots, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Explaining the dharmas already attained; 2. Explaining the marks not yet attained, which has two [parts]: 1. Presentation; 2. Explanation; 3. Conclusion; 4. Explaining persons of superior wholesome roots, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Establishing the cause; 2. Showing the result; 3. Conclusion; 5. Explaining persons of ultimate skillful means, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Explaining the marks of what has been attained; 2. Explaining the marks of what has not been attained; 3. Conclusion; 6. Explaining persons who have reached the culmination, which has three [parts]: 1. Question; 2. Answer, which has two [parts]: 1. Establishing the cause; 2. Showing the result; 3. Conclusion.
3. Establishing the sequence of entering into the six states, which has two [parts]: 1. Explaining the sequence of entering; 2. Explaining the functions of the established persons. The first text has five [parts]: 1. Explaining the sequence of entering in terms of capable gotra, which has two [parts]: 1. Establishing the cause; 2. Showing the result, which has two [parts]: 1. In terms of the five faculties; 2. Showing the result in terms of contributory causes; 2. Explaining the sequence of entering in terms of inferior wholesome roots, which has two [parts]: 1. Establishing the cause; 2. Showing the result; 3. Explaining the sequence of entering in terms of medium wholesome roots, which has two [parts]: 1. Establishing the cause; 2. Showing the result; 4. Explaining the sequence of entering in terms of superior wholesome roots, which has three [parts]: 1. Establishing the cause; 2. Showing the result, which has two [parts]: 1. Explaining the marks of what has been attained, which has two [parts]: 1. In terms of the cause; 2. Explaining the marks of what has been attained in terms of the result; 2. Explaining the marks of what has not been attained; 3. Conclusion; 5. Explaining the sequence of entering in terms of the perpetual eradication of defilements, which has two [parts]: 1. Establishing the cause; 2. Showing the result. The second, explaining the characteristics of the three periods in terms of the functions of the established persons, has two [parts]: 1. General presentation; 2. Specific explanation, which has three [parts]: 1. Explaining the initial person, which has two [parts]: 1. Establishing the cause; 2. Showing the result; 2. Explaining the final person, which has two [parts]: 1. Establishing the cause; 2. Showing the result; 3. Explaining the intermediate person, which has two [parts]: 1. Establishing the cause; 2. Showing the result.
4. Establishing the temporal measure and duration, which has three [parts]: 1. General question; 2. Brief answer, which has two [parts]: 1. Explaining the correct meaning; 2. Answering objections; 3. Extensive explanation, which has three [parts] as in the treatise.
5. General conclusion.
2.10
Third, explaining the various characteristics of those who enter, divided into six: 1. general question; 2. detailed answer, divided into eight: (1) explaining the characteristics of entering based on perverse and correct teachings, divided into three: i. explaining the characteristics of entering based on perverse teachings, divided into three: [i] explaining the primary meaning, divided into two: [a] explaining meeting with conditions, [b] explaining the characteristics of non-accordance, divided into three as in the treatise; [ii] citing a simile, divided into two as in the treatise; [iii] application to dharmas; ii. explaining the characteristics of entering based on correct teachings, divided into three: [i] explaining the primary meaning, divided into two: [a] explaining meeting with conditions, [b] explaining the characteristics of accordance, divided into three as in the treatise; [ii] citing a simile, divided into two as in the treatise; [iii] application to dharmas; iii. conclusion; (2) explaining the characteristics of entering based on not being reborn in the bad destinies and inopportune births, divided into three: i. heading, ii. explanation, divided into three: [i] explaining the primary meaning, divided into two: [a] establishing the cause, [b] revealing the result; [ii] citing the sūtra, [iii] explaining the intent of the sūtra, divided into two: [a] establishing the cause, [b] revealing the result, divided into two as in the treatise; iii. conclusion; (3) explaining the characteristics of entering based on practice endowed with pure faith, divided into three: i. heading, ii. explanation, divided into two: [i] establishing the cause, [ii] revealing the result; iii. conclusion; (4) explaining the characteristics of entering based on superior-grade shame and remorse, divided into three: i. heading, ii. explanation, divided into two: [i] establishing the cause, [ii] revealing the result; iii. conclusion; (5) explaining the characteristics of entering based on joyful aspiration and conformity to the Dharma, divided into three: i. heading, ii. explanation, divided into two: [i] establishing the cause, [ii] revealing the result; iii. conclusion; (6) explaining the characteristics of entering based on blameless work and correct abandonment, divided into three: i. heading, ii. explanation, divided into two: [i] establishing the cause, [ii] revealing the result, divided into three as in the treatise; iii. conclusion; (7) explaining the characteristics of entering based on attenuated defilements and so forth, divided into three: i. heading, ii. explanation, divided into two: [i] establishing the cause, divided into two: [a] based on seeds, [b] based on manifest activity; [ii] revealing the result, divided into six as in the treatise; iii. conclusion; (8) explaining the characteristics of entering based on properly gathering the mind and so forth, divided into three: i. heading, ii. explanation, divided into two: [i] establishing the cause, [ii] revealing the result; iii. conclusion; 3. general conclusion; 4. explaining the distinctions in the characteristics of cultivation based on the three grades of roots of virtue, divided into four: (1) explaining the preliminary practice of cultivation based on lower-grade roots of virtue, (2) explaining the preliminary practice of cultivation based on medium-grade roots of virtue, (3) explaining the preliminary practice of cultivation based on superior-grade roots of virtue, (4) general conclusion; 5. praising those who fall into the count of having entered; 6. explaining the distinctions in the characteristics of being sustained based on the empowerment of the noble ones, divided into two: (1) establishing the cause, (2) revealing the benefits of the result; 4. explaining the persons who enter, divided into four: 1. general question; 2. answer enumerating the names, divided into three as in the treatise; 3. referencing the preceding text; 4. specifically pointing out the distinct characteristics of the twenty-three persons beginning with the heat stage and roots; 2. general conclusion, divided into four: (1) concluding the svabhāva of entering, (2) concluding the designation of entering, (3) concluding the characteristics of entering, (4) concluding the persons who enter.
2.11
Second, extensively explaining the third section within the first Gotra-yogasthāna: extensively explaining the bhūmi of departure, divided into two: 1. brief explanation, divided into four: (1) explaining the rising of the question, (2) answering in verse, divided into two: i. explanation, divided into three as in the treatise, ii. conclusion; (3) brief explanation, (4) general conclusion; 2. extensive explanation, divided into three.
2.12
1. Explaining the worldly path that leads to dispassion, divided into three: (1) general question; (2) detailed answer, divided into two: i. explaining the characteristics of departure based on the desire realm, divided into two: [i] establishing the cause, [ii] revealing the result; ii. explaining the characteristics of departure based on the first dhyāna by analogy to the other higher stages, divided into two: [i] establishing the cause, [ii] revealing the result; (3) general conclusion.
2.13
2. Explaining the supramundane path that leads to dispassion, divided into three: (1) general question; (2) detailed answer, divided into two: i. explaining the characteristics of departure based on the learner, divided into two: [i] establishing the cause, [ii] revealing the result; ii. explaining the characteristics of departure based on the non-learner, divided into two: [i] establishing the cause, [ii] revealing the result; (3) general conclusion.
2.14
3. Explaining the characteristics of departure based on the requisites of the two paths, divided into two: (1) brief explanation, divided into four: i. general question, ii. answer in verse, divided into fourteen as in the treatise, iii. brief explanation, divided into fourteen as in the treatise, iv. general conclusion; (2) extensive explanation, divided into fourteen.
2.15
First, explaining internal consummation, divided into five as before; second, explaining external consummation, divided into five as before; third, explaining desire for wholesome dharmas, pointing to the text as in the treatise; fourth, explaining the meaning of the requisites based on the discipline of the moral precepts, divided into four: 1. general question; 2. brief answer in verse, divided into six as in the treatise; 3. detailed explanation, divided into six: (1) explaining the extensive and brief meanings of the discipline of the moral precepts, (2) explaining the ten deficiencies, (3) explaining the ten fulfillments, (4) explaining the six alternative designations, (5) explaining the three purities, (6) explaining the ten virtues; the first text is divided into two: i. extensively explaining the six kinds of disciplines of moral precepts, ii. explaining the brief meaning.
2.16
The first text is divided into three: 1. general heading; 2. individual explanations, divided into six: (1) explaining abiding endowed with precepts, divided into three: i. question, ii. answer, divided into two: [i] explaining the characteristics of receiving, [ii] explaining the characteristics of falling away, divided into two: [a] establishing the cause, [b] revealing the result; iii. conclusion; (2) explaining well guarding the prātimokṣa discipline, divided into two: i. question, ii. answer, divided into two: [i] explaining the primary meaning, [ii] answering the meaning of liberation; (3) explaining consummation of proper conduct, divided into three: i. general question; ii. answer, divided into two: [i] brief answer, divided into two: [a] explaining the occasions of proper conduct, divided into three as in the treatise, [b] explaining the performance of proper conduct, divided into two as in the treatise; [ii] extensive explanation, divided into three: [a] explaining consummation of proper conduct based on postures, divided into three: question, answer, divided into two (explaining proper conduct based on the posture of walking, divided into two: answering not transgressing the worldly conventions, answering not violating Dharma and Vinaya; applying by analogy to the other three postures), conclusion; [b] explaining consummation of proper conduct based on activities performed, divided into three: question, answer, divided into two (answering activities performed, divided into three: heading, explanation, divided into ten as in the treatise, applying by analogy to other activities; answering non-violation, divided into two: explaining not violating the worldly conventions, explaining not transgressing Dharma and Vinaya), conclusion; [c] explaining consummation of proper conduct based on the preliminary practice of wholesome dharmas, divided into three: question, answer, divided into two (answering the occasions of preliminary practice, divided into three: heading, explanation, divided into nine as in the treatise, applying by analogy to the rest; answering non-violation, divided into two: answering not violating the worldly conventions, answering not violating Dharma and Vinaya), conclusion; iii. general conclusion; (4) explaining consummation of domain of activity, divided into six: i. question, ii. brief answer, iii. inquiry, iv. listing the names of improper domains of activity, v. explaining the primary meaning, vi. conclusion; (5) explaining seeing great fear in minor offenses, divided into three: i. question, ii. answer, divided into two: [i] explaining the characteristics of minor offenses, divided into two: [a] explaining the characteristics of minor offenses based on the first two classes of parājika and saṃghāvaśeṣa, [b] explaining the characteristics of minor offenses based on the third class and below; [ii] explaining seeing great fear, divided into two: [a] question, [b] answer, divided into two: establishing the cause, divided into five (based on supramundane results, based on the results of the bad destinies, based on personal remorse, based on the Teacher and others, based on evil censure), revealing the result, divided into two (revealing the result based on the undesirable, revealing the result based on the desirable); iii. conclusion; (6) explaining undertaking the training in the precepts, divided into three: i. general question; ii. detailed answer, divided into four: [i] establishing the characteristics of undertaking, [ii] revealing the occasions of hearing, divided into two: brief hearing, extensive hearing, divided into three (explaining the occasions of hearing for undertaking the training based on teachers, based on companions in pure conduct, based on the poṣadha), [iii] explaining the meaning of the precepts, [iv] explaining the characteristics of protecting the training, divided into three: based on skillfulness, based on unskillfulness, divided into two (establishing the cause based on prior vows and instruction by the teacher, revealing the result), based on the Blessed One and others; iii. conclusion; 3. general conclusion.
2.17
Second, explaining the briefly summarized meaning, divided into five: first, distinguishing the three characteristics of the discipline of the moral precepts, such as absence of deterioration; second, distinguishing the characteristics of deficiency and fulfillment regarding the ten kinds of discipline of the moral precepts; third, distinguishing the characteristics of the six alternative designations such as the root of the discipline of the moral precepts; fourth, distinguishing the characteristics of the three purities of the discipline of the moral precepts; fifth, distinguishing the characteristics of the ten supreme virtues of the discipline of the moral precepts.
2.18
The first text has two alternative approaches. The first approach explains the intent of expounding the six kinds of disciplines of moral precepts based on the three characteristics such as absence of deterioration, divided into four: 1. general question; 2. brief answer; 3. listing the names; 4. individual explanations, divided into two: (1) general question; (2) individual answers, divided into three: i. explaining the intent of abiding endowed with precepts based on the characteristic of absence of deterioration, divided into two: heading, explanation; ii. explaining the intent of being able to well guard the prātimokṣa discipline based on its intrinsic nature, divided into two: heading, explanation; iii. explaining the two kinds of consummation—proper conduct and domain of activity—based on intrinsic virtue, divided into two: [i] based on predominance of others, divided into four: heading of the sūtra phrase, explanation, inquiry, answering the reason, divided into two: explaining superior benefit, divided into two (establishing the cause, revealing the result), explaining distinct faults, divided into two (establishing the absence of virtue, revealing the presence of fault); [ii] explaining seeing great fear in minor offenses and undertaking the precepts based on the intrinsic virtue of one's own predominance, divided into four: heading of the sūtra phrase, explanation, inquiry, answering the reason, divided into three: explaining the fault of lacking the two disciplines, divided into two (establishing the fault of falling into the bad destinies, explaining the fault of not realizing nirvāṇa), explaining the virtue of possessing the two disciplines, divided into two (explaining the virtue of birth in good destinies, explaining the virtue of realizing nirvāṇa), conclusion; the second approach explains the intent of establishing the six kinds of disciplines of moral precepts based on the three dharmas—nature of undertaking the precepts and so forth—divided into three: 1. general heading; 2. listing the names; 3. individual explanations, divided into three: (1) explaining the intent of abiding endowed with precepts based on the nature of undertaking the precepts, divided into two: heading of the sūtra phrase, explanation of the sūtra text; (2) explaining the intent of being able to well guard the prātimokṣa discipline based on the precept of departure, divided into four: heading of the sūtra phrase, explanation of the sūtra text, inquiry, answering the reason, divided into three (establishing the cause, divided into three as in the treatise, revealing the result, conclusion); (3) explaining the intent of the four dharmas such as proper conduct based on the nature of cultivating the precepts, divided into four: heading of the sūtra phrase, explanation of the sūtra text, inquiry, answering the reason, divided into three (establishing the cause, revealing the result, conclusion).
2.19
Second, explaining the aspects of the ten kinds of deterioration, perfection, etc., of moral restraint has two parts: 1. Explaining deterioration; 2. Explaining perfection. The first section has six parts: 1. General statement; 2. Questioning examination; 3. Listing the names, divided into ten as in the treatise; 4. Separate explanations, divided into ten: [i.] Explaining initial bad morality has three parts: (1) Question; (2) Answer, which has two parts: [a] Establishing faults based on causes, divided into five, namely the first five types; [b] Revealing faults based on results, divided into five, namely the latter five types; (3) Conclusion. [ii.] Explaining extreme sinking has three parts: (1) Question; (2) Answer, which has two parts: [a] Explaining sinking based on shamelessness; [b] Explaining sinking based on laxity; (3) Conclusion. [iii.] Explaining extreme floating and dispersion has three parts: (1) Question; (2) Answer, which has three parts: [a] Based on inappropriate remorse; [b] Based on disrespect; [c] Explaining floating and dispersion based on harming; (3) Conclusion. [iv.] Explaining inclusion under heedlessness and indolence has three parts: (1) Question; (2) Answer, which has two parts: [a] Answering inclusion under heedlessness, which has two parts: <a> Explaining the correct meaning, divided into five: <i> Based on the past; <ii> Based on the future; <iii> Based on the present; <iv> Based on not having prior intense vigor; <v> Explaining heedlessness based on lack of guarding; <b> General conclusion, divided into five as in the treatise; [b] Answering inclusion under indolence, which has two parts: <a> Establishing causes, divided into five as in the treatise; <b> Revealing results; (3) Conclusion. [v.] Explaining the arising of wrong vows has three parts: (1) Question; (2) Answer, which has two parts: [a] Explaining wrong vows based on rebirth in heaven, which has two parts: <a> Establishing causes; <b> Revealing results; [b] Explaining wrong vows based on gain and support, etc., which has two parts: <a> Establishing causes; <b> Revealing results; (3) Conclusion. [vi.] Explaining inclusion under deterioration of conduct has three parts: (1) Question; (2) Answer, which has three parts: [a] Establishing causes, divided into three as in the treatise; [b] Revealing results, divided into two as in the treatise; [c] Conclusion. [vii.] Explaining inclusion under deterioration of pure livelihood has three parts: (1) Question; (2) Answer, which has three parts: [a] Establishing causes, divided into three as in the treatise; [b] Revealing results, divided into five: <a> Based on deceit; <b> Based on false speech; <c] Based on gesturing [signs]; <d> Based on extortion; <e> Explaining deterioration based on seeking gain with gain; [c] Explaining the meaning of wrong livelihood; (3) Conclusion. [viii.] Explaining falling into the two extremes has three parts: (1) Question; (2) Answer, which has two parts: [a] Explaining the extreme of pleasure, which has three parts: <a> Establishing causes; <b> Revealing results; <c> Conclusion; [b] Explaining the extreme of pain, which has three parts: <a> Stating; <b> Explaining, divided into ten as in the treatise; <c> Conclusion; (3) Conclusion. [ix.] Explaining the inability to transcend has three parts: (1) Question; (2) Answer, which has two parts: [a] Establishing wrong causes; [b] Revealing the lack of distinction; (3) Conclusion. [x.] Explaining the ruin of what has been undertaken has three parts: (1) Question; (2) Answer, which has two parts: [a] Establishing causes; [b] Revealing results, which has three parts: <a> Answering the correct meaning; <b> Citing similes; <c> Application of doctrines; (3) Conclusion. Fifth, explaining the general conclusion. Sixth, answering objections has two parts: 1. Citing the sūtra phrase; 2. Explaining the sūtra's purport, which has two parts: [1] Stating; [2] Explaining, which has two parts: [a] Explaining the aspect of difficult separation; [b] Explaining the aspect of deterioration. The second [main part], explaining the aspects of the perfection of morality, is as in the treatise.
2.20
Third, explaining the aspects of the six synonyms such as 'root' for moral restraint has two parts: 1. Citing the sūtras to briefly state [them], which has two parts: based on 'root', etc., and based on 'dwelling stably', etc., to explain the synonyms. The first section has six: [1] Explaining the synonym of morality based on 'root' has two parts: (a) Stating; (b) Citing the sūtra; [2] Explaining the synonym of morality based on 'adornment' has two parts: (a) Stating; (b) Citing the sūtra; [3] Explaining the synonym of morality based on 'unguent' has two parts: (a) Stating; (b) Citing the sūtra; [4] Explaining the synonym of morality based on 'incense' has two parts: (a) Stating; (b) Citing the sūtra; [5] Explaining the synonym of morality based on 'good conduct' has two parts: (a) Stating; (b) Citing the sūtra; [6] Explaining the synonym of morality based on 'restraint' has two parts: (a) Stating; (b) Citing the sūtra. 2. Explaining the meaning of the synonyms based on 'dwelling stably', etc. 2. Extensively explaining the purports of various sūtras to clarify the synonyms of morality has six parts: [1] Explaining the synonymous meaning of morality based on 'root' has two parts: (1) Question; (2) Answer, which has three parts: [a] Answering the correct meaning, which has three parts: <a> Stating; <b> Explaining; <c> Conclusion; [b] Citing similes; [c] Application of doctrines; [2] Explaining the synonymous meaning of morality based on 'adornment' has three parts: (1) Question; (2) Answer, which has two parts: [a] Answering mundane adornments, which has two parts: <a> Establishing merits; <b> Revealing faults, which has two parts: based on youth, and based on illness, etc., to explain faults; [b] Answering the adornment of morality; (3) Conclusion; [3] Explaining the synonymous meaning of morality based on 'unguent' has three parts: (1) Question; (2) Answer, which has two parts: [a] Answering the correct meaning; [b] Citing similes; (3) Conclusion; [4] Explaining the synonymous meaning of morality based on 'incense' has three parts: (1) Question; (2) Answer, which has two parts: [a] Answering the correct meaning; [b] Citing similes; (3) Conclusion; [5] Explaining the synonymous meaning of morality based on 'good conduct' has three parts: (1) Question; (2) Answer, which has two parts: [a] Establishing causes; [b] Revealing results, which has two parts: based on higher rebirth to reveal results, and based on definitive excellence to reveal results; (3) Conclusion; [6] Explaining the synonymous meaning of morality based on 'restraint' has three parts: (1) Question; (2) Answer, which has two parts: [a] Establishing causes; [b] Revealing results, which has two parts: based on active manifestations to reveal results, and based on seeds to reveal results; (3) Conclusion.
First 20 of 199 passages. Read on
Linked texts (1)
- 瑜伽師地論分門記 — Classical Chinese