瑜伽師地論分門記 5
English (machine translation) 5
- Language
- English
5.1
Of the eighteen divisions of the First Station of Yoga (Ādhāra-yogasthāna), the twelfth, the Chapter on Energy, has five parts: 1. general inquiry; 2. brief answer in verse, which has two parts: (1) clarifying the correct meaning, which has nine [sections] as in the treatise, (2) general summary; 3. listing the names, which has two parts: (1) general presentation, (2) individual explanations, which have nine [sections] as in the treatise; 4. detailed explanations; 5. clarifying the fruits and benefits. The fourth part, the detailed explanations, has nine sections.
5.2
1. Clarifying energy in its intrinsic nature (svabhāva-vīrya) has three parts: (1) general inquiry; (2) detailed answer, which has two parts: i. clarifying energy in its intrinsic nature based on its general characteristic, intrinsic nature, and mental aspect; ii. clarifying energy in its intrinsic nature based on the specific aspects of its activities, which has three parts: (i) clarifying energy in its intrinsic nature based on the objective domain, which has two parts: [a] establishing the objective domain based on the discipline of collecting wholesome dharmas of immeasurable Buddha-bhūmis; [b] establishing the objective domain based on the discipline of gathering all sentient beings; (ii) clarifying energy in its intrinsic nature based on preparation, which has two parts: [a] establishing preparation based on being ardent and uninterrupted; [b] establishing preparation based on being non-erroneous; (iii) clarifying energy in its intrinsic nature based on outflow, which has three parts: [a] establishing outflow based on physical movements; [b] establishing outflow based on vocal movements; [c] establishing outflow based on mental movements; (3) general summary.
5.3
Of the nine sections of the fourth part, the detailed explanations, the second, clarifying all-encompassing energy, has four parts: (1) general inquiry; (2) brief answer; (3) listing the names, which has two [divisions] as in the treatise; (4) detailed explanation, which has three parts: i. general presentation; ii. listing the names, which has three [divisions] as in the treatise; iii. individual explanations, which have three parts: (i) clarifying armor-like energy; (ii) clarifying the energy of collecting wholesome dharmas; (iii) clarifying the energy of benefiting sentient beings. The first, clarifying armor-like energy, has two parts: [i] general inquiry; [ii] detailed answer, which has four parts: [a] clarifying armor-like energy based on undergoing immeasurable suffering, which has two parts: {i} presentation, {ii} explanation, which has two parts: (a) establishing the cause, (b) revealing the fruit; [b] clarifying armor-like energy based on enduring suffering for an immeasurable duration, which has three parts: {i} clarifying the duration of time, {ii} clarifying the aspect of donning armor, {iii} summary; [c] clarifying armor-like energy based on accumulating immeasurable merit and wisdom, which has three parts: {i} establishing the cause, {ii} revealing the fruit, {iii} summary; [d] clarifying armor-like energy based on delivering immeasurable sentient beings, which has two parts: {i} establishing the cause, {ii} revealing the fruit. Of the three parts of the third [subdivision, the individual explanations], the second, clarifying the energy of collecting wholesome dharmas, has two parts: [i] general inquiry; [ii] detailed answer, which has three parts: [a] clarifying the energy of collecting wholesome dharmas based on the six perfections such as giving, which has two parts: {i} establishing the energy of collecting wholesome dharmas based on acting as the cause of preparation, {ii} establishing the energy of collecting wholesome dharmas based on accomplishing the fruit, the fruit of preparation; [b] clarifying the energy of collecting wholesome [dharmas] based on seven kinds of energy such as immovable [energy], which has three parts: {i} general presentation, {ii} individual explanations, which have seven parts: (a) clarifying immovable energy, which has two parts: {a} presentation, {b} explanation, which has two parts: [1] based on one's own continuity, [2] based on the continuity of others; (b) clarifying firm energy, which has two parts: {a} presentation, {b} explanation; (c) clarifying immeasurable energy, which has two parts: {a} presentation, {b} explanation; (d) clarifying energy associated with expedient means, which has two parts: {a} presentation, {b} explanation, which has two parts as in the treatise; (e) clarifying non-erroneous energy, which has two parts: {a} presentation, {b} explanation, which has two parts: [1] revealing the fruit, [2] establishing the cause; (f) clarifying constant energy, which has two parts: {a} presentation, {b} explanation; (g) clarifying energy free from conceit, which has two parts: {a} presentation, {b} explanation, which has two parts: [1] establishing the cause, [2] revealing the fruit; {iii} revealing the fruit and benefit, which has two parts: (a) establishing the cause, (b) revealing the fruit; [c] clarifying that all wholesome energy collecting wholesome dharmas among the perfections and all factors of awakening has the sense of being all-pervading, which has two parts: {i} clarifying the correct meaning, {ii} citing proof. The third, energy of benefiting sentient beings, has two parts: [i] inquiry; [ii] answer, which has two parts: {i} pointing to the text, {ii} clarifying the distinguishing meanings.
5.4
Of the nine sections of the fourth part, the detailed explanations, the third, clarifying difficult energy, has four parts: (1) general inquiry; (2) brief answer; (3) individual explanations, which have three parts: i. clarifying difficult energy based on abandoning factors that are to be eliminated, which has three parts: (i) establishing the cause, which has two parts: [a] establishing the cause based on relinquishing attachment to requisites of enjoyment; [b] establishing the cause based on relinquishing attachment to the view of selfhood; (ii) revealing the fruit; (iii) summary; ii. clarifying difficult energy based on the limits of existence (yāvadbhāvikatā), which has three parts: (i) establishing the cause; (ii) revealing the fruit; (iii) summary; iii. clarifying difficult energy based on the suchness of the objective sphere (yathāvadbhāvikatā), which has three parts: (i) establishing the cause; (ii) revealing the fruit; (iii) summary; (4) clarifying the causes of the three kinds of difficult energy, which has three parts: i. establishing the cause of the first difficult energy based on taking existent nature as the objective support; ii. establishing the cause of the second difficult energy based on the mind of compassion; iii. establishing the cause of the third difficult energy based on prajñā.
5.5
Of the nine sections of the fourth part, the detailed explanations, the fourth, clarifying all-door energy, has four parts: (1) general inquiry; (2) brief answer; (3) listing the names, which has four [divisions] as in the treatise; (4) individual explanations, which have three parts: i. establishing the first all-door energy that separates from defiled dharmas based on the first two correct striving practices, which has two parts: (i) presentation; (ii) explanation, which has two parts: [a] establishing the cause; [b] revealing the fruit, which has two parts: {i} establishing what is to be eliminated, which has four [divisions] as in the treatise; {ii} establishing the remedies, which has two [divisions] as in the treatise; ii. establishing the second all-door energy that induces pure dharmas based on the latter two correct striving practices, which has two parts: (i) presentation; (ii) explanation, which has two parts: [a] establishing the cause; [b] revealing the fruit, which has two [divisions] as in the treatise; iii. establishing the third and fourth all-door energies of purifying karma and increasing wisdom based on the causes of the previous two, which has two parts: (i) clarifying the energy of purifying karma caused by the first two striving practices, which has two parts: [a] presentation; [b] explanation, which has two parts: {i} establishing the cause; {ii} revealing the fruit, which has two [divisions] as in the treatise; (ii) clarifying the energy of increasing wisdom caused by the latter two striving practices, which has two parts: [a] presentation; [b] explanation, which has two parts: {i} establishing the cause; {ii} revealing the fruit, which has three [divisions] as in the treatise.
5.6
Of the nine sections of the fourth part, the detailed explanations, the fifth, clarifying the energy of the good person (satpuruṣa-vīrya), has three parts: (1) general inquiry; (2) brief answer; (3) individual explanations, which have five parts: i. clarifying striving energy without abandonment at the initial stage, which has two parts: (i) presentation; (ii) explanation, which has two parts: [a] establishing the cause; [b] revealing the fruit; ii. clarifying preparatory energy without regression in the middle stage, which has two parts: (i) presentation; (ii) explanation, which has two parts: [a] establishing the cause; [b] revealing the fruit; iii. clarifying preparatory energy without inferiority at the final stage, which has two parts: (i) presentation; (ii) explanation, which has two parts: [a] establishing the cause; [b] revealing the fruit; iv. clarifying non-erroneous energy that realizes the supreme fruit, which has two parts: (i) presentation; (ii) explanation, which has two parts: [a] establishing the cause; [b] revealing the fruit; v. clarifying zealous preparatory energy that swiftly advances toward the supreme fruit, which has two parts: (i) presentation; (ii) explanation, which has two parts: [a] establishing the cause; [b] revealing the fruit.
5.7
Of the nine sections of the fourth part, the detailed explanations, the sixth, clarifying all-modal energy (sarvākāra-vīrya), has four parts: (1) general inquiry; (2) brief answer; (3) individual explanations; (4) general summary. The individual explanations have two parts: i. clarifying the six kinds of energy, which has three parts: (i) general inquiry; (ii) individual explanations; (iii) clarifying active functions. The individual explanations have six parts: [a] clarifying uninterrupted energy based on the sūtra's 'arousing energy', which has two parts: {i} presentation, {ii} explanation; [b] clarifying earnest energy based on the sūtra's 'perfection of power', which has two parts: {i} presentation, {ii} explanation; [c] clarifying outflow energy based on the sūtra's 'being diligent', which has two parts: {i} presentation, {ii} explanation; [d] clarifying conformable-action energy based on the sūtra's 'being courageous', which has two parts: {i} presentation, {ii} explanation; [e] clarifying immovable energy based on the sūtra's 'firm and valiant', which has two parts: {i} presentation, {ii} explanation; [f] clarifying unsatiated energy based on the sūtra's 'not laying down the yoke', which has two parts: {i} presentation, {ii} explanation. The third [part], citing sūtras to clarify the active functions of the six kinds of energy, has two parts: [a] establishing the cause; [b] revealing the fruits, which has six [divisions] as in the treatise. ii. Clarifying the seven kinds of energy has two parts: (i) general inquiry; (ii) detailed answer, which has seven parts: [a] clarifying all-modal energy based on initially proceeding together with aspiration and vow, which has two parts: {i} presentation, {ii} explanation, which has two parts: (a) establishing the cause, (b) revealing the fruits, which has two parts: [1] based on aspiration, [2] based on vow; [b] clarifying all-modal energy based on relinquishing what is to be eliminated, which has two parts: {i} presentation, {ii} explanation, which has two parts: (a) establishing the cause, which has two parts: [1] based on active manifestation, [2] based on seeds, (b) revealing the fruit; [c] clarifying all-modal energy based on obtaining the remedies, which has two parts: {i} presentation, {ii} explanation, which has two parts: (a) establishing what is to be eliminated, which has two [divisions] as in the treatise, (b) establishing the remedies, which has two parts: [1] clarifying the correct meaning, [2] establishing an analogy; [d] clarifying all-modal energy based on cultivating scriptural teachings, which has two parts: {i} presentation, {ii} explanation, which has two parts: (a) establishing the cause, (b) revealing the fruit; [e] clarifying all-modal energy based on cultivating realized teachings, which has two parts: {i} presentation, {ii} explanation; [f] clarifying all-modal energy based on the practice of benefiting sentient beings, which has two parts: {i} presentation, {ii} explanation, which has two parts: (a) establishing the cause, (b) revealing the fruits, which has eleven [divisions] pointing to the text as in the treatise; [g] clarifying all-modal energy based on guarding one's own training, which has two parts: {i} presentation, {ii} explanation, which has two parts: (a) establishing the cause, (b) revealing the fruits, which has two parts: [1] based on guarding, [2] based on restoring purity. (4) General summary.
5.8
Of the nine sections of the fourth part, the detailed explanations, the seventh and eighth jointly clarify the eight kinds of energy that fulfill requests and the nine kinds of energy for happiness in this and subsequent lives, which has two parts: 1. pointing to the preceding text, which has two [divisions] as in the treatise; 2. clarifying the distinguishing meanings.
5.9
Of the nine sections of the fourth part, the detailed explanations, the ninth, clarifying pure energy, has four parts: (1) general inquiry; (2) brief answer; (3) listing the names, which has ten [divisions] as in the treatise; (4) individual explanations, which have five parts: i. clarifying pure energy based on preparatory practices of samādhi, which has six parts: (i) clarifying corresponding energy based on preparatory practices of samādhi, which has three parts: [a] presentation, [b] explanation, which has five [divisions] as in the treatise, [c] summary; (ii) clarifying repeatedly cultivated pure energy based on preparatory practices of samādhi, which has three parts: [a] presentation, [b] explanation, [c] summary; (iii) clarifying unslackened pure energy based on preparatory practices of samādhi, which has three parts: [a] establishing the cause, [b] revealing the fruit, [c] summary; (iv) clarifying well-controlled pure energy based on preparatory practices of samādhi, which has three parts: [a] establishing the cause, [b] revealing the fruit, [c] summary; (v) clarifying timely cultivation-associated pure energy based on preparatory practices of samādhi, which has three parts: [a] establishing the cause, [b] revealing the fruit, which has three [divisions] as in the treatise, [c] summary; (vi) clarifying pure energy associated with penetrating all characteristics based on preparatory practices of samādhi, which has three parts: [a] establishing the cause, which has three [divisions] as in the treatise, [b] revealing the fruit, which has two [divisions] as in the treatise, [c] summary; ii. clarifying non-regressing pure energy based on preparation that is fearless and without complacency, which has three parts: (i) establishing the cause; (ii) revealing the fruit; (iii) summary; iii. clarifying pure energy that does not lay down the yoke based on preparation with the requisites for samādhi, which has three parts: (i) establishing the cause, which has four [divisions] as in the treatise; (ii) revealing the fruit, which has three [divisions] as in the treatise; (iii) summary; iv. clarifying equanimous pure energy based on equanimous preparation, which has three parts: (i) establishing the cause; (ii) revealing the fruit; (iii) summary; v. clarifying pure energy dedicated toward great bodhi based on preparation for the superior fruit, which has three parts: (i) establishing the cause; (ii) revealing the fruit; (iii) summary.
5.10
Of the five main divisions of the Chapter on Energy, the fifth, which clarifies the qualities of the fruition and benefit of cultivating energy, has three parts: 1. establishing the causes; 2. revealing the fruits; 3. clarifying the exhortation to cultivate.
5.11
In the initial stage of practice (*ādhāra-yogabhūmi*), which comprises eighteen sections, the thirteenth section, which explains the chapter on dhyāna, is divided into five parts: 1. general question; 2. brief answer in verse, which is divided into two: (1) explaining the primary meaning, which is divided into nine as in the treatise; (2) general conclusion; 3. listing of names, which is divided into two: (1) setting forth [the names]; (2) explaining [them], which is divided into nine as in the treatise; 4. detailed exposition; 5. explaining the fruits, benefits, and virtues. / Part 4, the detailed exposition, is divided into nine: 1. explaining dhyāna by its nature (*svabhāva-dhyāna*), which is divided into three: (1) general question; (2) detailed answer, which is divided into four: a. explaining *svabhāva-dhyāna* in terms of its basis (*āśraya*), which is divided into two: establishing the cause, and revealing the result; b. explaining *svabhāva-dhyāna* in terms of its mental mode (*ākāra*), which is divided into two: explaining the mental mode in terms of worldly concentration, and explaining the dhyāna of mental mode in terms of supramundane concentration; c. explaining dhyāna in terms of its nature (*svabhāva*), which is divided into three: in terms of mental one-pointedness (*cittaikāgratā*), in terms of the absence of unwholesomeness, and explaining *svabhāva-dhyāna* in terms of the nine states of mind; d. explaining *svabhāva-dhyāna* in terms of categories, which is divided into three: in terms of the category of serenity (*śamatha*), in terms of the category of insight (*vipaśyanā*), and explaining categorical dhyāna in terms of the path of yoking both together (*yuganaddha*); (3) general conclusion.
5.12
Of the nine parts of Part 4, the detailed exposition, the second explains universal dhyāna (*sarva-dhyāna*), divided into five: 1. general question; 2. brief answer in terms of mental mode (*ākāra*), divided into two: (1) setting forth; (2) explaining; 3. listing of names in terms of function, divided into two: (1) setting forth; (2) explaining; 4. separate expositions; 5. general conclusion. / The separate expositions are divided into three: / (1) Explaining dhyāna of pleasant abiding in the present life (*dṛṣṭadharmasukhavihāra-dhyāna*), divided into three: a. establishing the cause; b. revealing the result, divided into four: revealing the result in terms of being free from present afflictive conceptualization, in terms of being free from the affliction of views, in terms of being free from the affliction of craving and dullness, and in terms of being free from the affliction of characteristics; c. conclusion. / (2) Explaining dhyāna that generates the qualities of meditative absorption (*samādhi*), divided into three: a. establishing the cause; b. revealing the result, divided into three: revealing the result in terms of the fundamental worldly and supramundane dhyānas and their preparatory concentrations (*sāmantaka*) belonging to the lineage of the ten powers (*daśabala-gotra*); revealing the result in terms of various meditative absorptions cultivated on those fundamentals that are subsumed by the lineage of the ten powers; and revealing the result of the dhyāna possessing virtues shared with the two vehicles accomplished through the fundamental and preparatory dhyānas, mundane and supramundane, which is divided into two: establishing the cause, and revealing the result, divided into six as in the treatise; c. conclusion. / (3) Explaining dhyāna that benefits sentient beings, divided into two: a. briefly setting forth by pointing to the text; b. separately explaining the particular primary meanings, divided into eleven: explaining dhyāna that benefits sentient beings in terms of acting as a companion; in terms of dispelling suffering; in terms of expounding the principles; in terms of knowing gratitude; in terms of rescuing and protecting; in terms of dispelling sorrow; in terms of bestowing material goods; in terms of correcting and guiding assemblies; in terms of accommodating; in terms of offering praise; and in terms of properly taming. / 5. General conclusion.
5.13
Of the nine parts of Part 4, the detailed exposition, the third explains dhyāna that is difficult to practice (*duṣkara-dhyāna*), divided into three: 1. general question; 2. brief answer; 3. separate expositions, divided into three: (1) explaining *duṣkara-dhyāna* in terms of the fruit of the four dhyānas of the form realm which is difficult to turn away from, divided into three: establishing the cause, revealing the result, and conclusion; (2) explaining *duṣkara-dhyāna* in terms of the meditative absorptions belonging to the lineage of the ten powers that are difficult to cultivate, divided into three: establishing the cause, revealing the result, and conclusion; (3) explaining *duṣkara-dhyāna* in terms of the unsurpassable fruit that is difficult to attain, divided into three: establishing the cause, revealing the result, and conclusion.
5.14
Of the nine parts of Part 4, the detailed exposition, the fourth explains all-door dhyāna (*sarvamukha-dhyāna*), divided into three: 1. general question; 2. brief answer; 3. separate expositions, divided into four: (1) explaining *sarvamukha-dhyāna* in terms of the cessation of the mental faculty of grief (*daurmanasya-indriya*) in the first dhyāna; (2) explaining *sarvamukha-dhyāna* in terms of the cessation of the faculty of suffering (*duḥkha-indriya*) in the second dhyāna; (3) explaining *sarvamukha-dhyāna* in terms of the cessation of the mental faculty of joy (*saumanasya-indriya*) in the third dhyāna; (4) explaining *sarvamukha-dhyāna* in terms of the cessation of the faculty of physical pleasure (*sukha-indriya*) in the fourth dhyāna.
5.15
Of the nine parts of Part 4, the detailed exposition, the fifth explains the dhyāna of good persons (*satpuruṣa-dhyāna*), divided into three: 1. general question; 2. brief answer; 3. separate expositions, divided into two: (1) establishing the first *satpuruṣa-dhyāna* on the basis of one's own contaminated and uncontaminated dhyānas being purified within one's own mental continuum; (2) establishing the latter four *satpuruṣa-dhyānas* on the basis of purifying the mental continuums of others through the four immeasurables (*apramāṇa*), divided into four as in the treatise. / Of the nine parts of Part 4, the detailed exposition, the sixth explains dhyāna of all modes (*sarvākāra-dhyāna*), divided into four: 1. general question; 2. brief answer; 3. separate expositions; 4. general conclusion. / The separate expositions are divided into two: / (1) Explaining the six kinds of *sarvākāra-dhyāna*, divided into two: a. general designation; b. separate expositions, divided into three: establishing the first two *sarvākāra-dhyānas* on the basis of mental mode, divided into two: explaining *sarvākāra-dhyāna* on the basis of wholesome and on the basis of indeterminate; establishing the middle two dhyānas on the basis of category, divided into two: explaining *sarvākāra-dhyāna* on the basis of the category of serenity and on the basis of the category of insight; establishing the latter two dhyānas on the basis of function, divided into two: explaining *sarvākāra-dhyāna* on the basis of benefiting oneself and others, and on the basis of generating the virtues of supernormal powers (*abhijñā*). / (2) Explaining the seven kinds of *sarvākāra-dhyāna*, divided into two: a. general designation; b. separate expositions, divided into two: establishing the first five *sarvākāra-dhyānas* on the basis of focal object (*ālambana*), divided into five: establishing the first *sarvākāra-dhyāna* on the basis of a focal object not yet attained which is caused to be attained through cultivation; establishing the second *sarvākāra-dhyāna* on the basis of an attained focal object of cultivation; establishing the third *sarvākāra-dhyāna* on the basis of a focal object already habitualized; establishing the fourth *sarvākāra-dhyāna* on the basis of focal objects of non-concentrated grounds; establishing the fifth *sarvākāra-dhyāna* on the basis of focal objects of concentrated grounds; and establishing the latter two dhyānas on the basis of activity, divided into two: explaining *sarvākāra-dhyāna* on the basis of pleasant abiding in the present life, and on the basis of practices for the sake of others (*parārtha-caryā*). / 4. General conclusion.
5.16
Of the nine parts of Part 4, the detailed exposition, the seventh explains dhyāna fulfilling desires, divided into three: 1. general question; 2. brief answer; 3. separate expositions, divided into three: / (1) Establishing the first two dhyānas fulfilling desires on the basis of [preventing what is] present but undesired, divided into two: establishing the dhyāna for [preventing what is] present but undesired on the basis of pacifying disasters such as poison, which is divided into two: establishing the counteracted (*pratipakṣya*) and establishing the antidote (*pratipakṣa*); and establishing the dhyāna for [preventing what is] present but undesired on the basis of eliminating various illnesses, which is divided into two: establishing the counteracted and establishing the antidote. / (2) Establishing the middle four kinds of dhyāna fulfilling desires on the basis of [bringing about what is] both present and desired, divided into four: establishing the dhyāna for [what is] both present and desired on the basis of bringing down sweet rain, which is divided into two: establishing the counteracted and establishing the antidote; establishing the dhyāna for [what is] both present and desired on the basis of rescuing from fear, which is divided into two: establishing the counteracted and establishing the antidote; establishing the dhyāna for [what is] both present and desired on the basis of bestowing food and drink, which is divided into two: establishing the counteracted and establishing the antidote; and establishing the dhyāna for [what is] both present and desired on the basis of bestowing wealth and rank, which is divided into two: establishing the counteracted and establishing the antidote. / (3) Establishing the latter two dhyānas fulfilling desires on the basis of [bringing about what is] not yet present but desired regarding higher rebirth (*abhyudaya*) and definitive goodness (*niḥśreyasa*), divided into two: establishing the dhyāna for [what is] not yet present but desired on the basis of properly admonishing regarding the path to higher rebirth, which is divided into two: establishing the counteracted and establishing the antidote; and establishing the dhyāna for [what is] not yet present but desired on the basis of accomplishing tasks to be performed for the path to definitive goodness, which is divided into two: establishing the desired Dharma, and establishing the method that accomplishes it.
5.17
Of the nine parts of Part 4, the detailed exposition, the eighth explains dhyāna bringing happiness in this world and other worlds (*aihika-āmutrika-sukha-dhyāna*), divided into three: 1. general question; 2. brief answer; 3. separate expositions, divided into two: / (1) Establishing the first three dhyānas bringing happiness in two worlds on the basis of practices of benefiting oneself and others in future lives, divided into three: explaining the dhyāna of supernormal manifestations for sentient beings who have not entered the true Dharma; explaining the dhyāna of communicative manifestations for sentient beings who are inferior and negligent; explaining the dhyāna of admonitory manifestations for sentient beings who have already entered the true Dharma. / (2) Establishing the latter six kinds of dhyāna bringing happiness in two worlds on the basis of practices of benefiting oneself and others in the present life and future lives, divided into six: explaining the dhyāna of displaying bad destinies for sentient beings of wrong conduct; explaining the dhyāna of bestowing eloquence for sentient beings who have lost their eloquence; explaining the dhyāna of bestowing right mindfulness for sentient beings who have lost mindfulness; explaining the dhyāna of bestowing the unerring mātikā to make the true Dharma abide long; explaining the dhyāna of bestowing various crafts to benefit the works of sentient beings; explaining the dhyāna of emitting light for sentient beings fallen into bad destinies.
5.18
Of the nine parts of Part 4, the detailed exposition, the ninth explains pure dhyāna (*viśuddha-dhyāna*), divided into three: 1. general question; 2. brief answer; 3. separate expositions, divided into six: (1) establishing the first pure dhyāna on the basis of mundane purification, divided into two: setting forth, and explaining; (2) establishing the second pure dhyāna on the basis of supramundane purification, divided into two: setting forth, and explaining; (3) establishing the next three pure dhyānas on the basis of the purification of shared results, divided into three: explaining the progressive pure dhyānas in terms of the purification of preliminary application (*prayogaviśuddhi*), the purification of the fundamental (*mūlaviśuddhi*), and the purification of supreme progress upon the fundamental (*viśeṣaviśuddhi*); (4) establishing the next three pure dhyānas on the basis of the purification of mastery, divided into three: explaining pure dhyāna in terms of mastery over entering and emerging, mastery over renouncing and realizing, and mastery over supernormal powers; (5) establishing the ninth pure dhyāna on the basis of the purification of the basis (*āśrayaviśuddhi*); (6) establishing the tenth pure dhyāna on the basis of the purification of the two obscurations (*āvaraṇadvaya-viśuddhi*).
5.19
Of the five major divisions of the Chapter on Dhyāna, the fifth explains the virtues of the fruits and benefits of cultivating dhyāna, divided into three: 1. establishing the cause; 2. revealing the result; 3. explaining the exhortation to practice.
5.20
In the initial stage of practice (*ādhāra-yogabhūmi*), which comprises eighteen sections, the fourteenth section, which explains the chapter on wisdom (*prajñā*), is divided into eight: 1. general question; 2. brief answer in verse, divided into two: (1) explaining the primary meaning, divided into nine as in the treatise; (2) conclusion; 3. listing of names, divided into two: (1) setting forth; (2) explaining, divided into nine as in the treatise; 4. detailed exposition; 5. explaining the fruits and benefits; 6. explaining the collection of scattered sūtra meanings; 7. explaining the modes of difficult practices and austerities associated with the fundamental rebirth; 8. explaining the vast fruits and benefits of cultivating the six perfections (*pāramitā*). / Part 4, the detailed exposition, is divided into nine.
5.21
1. Explaining wisdom by its nature (*svabhāva-prajñā*), divided into three: (1) general question; (2) detailed answer, divided into three: a. explaining *svabhāva-prajñā* in terms of designation, divided into two: establishing designating wisdom on the basis of the stage of resolute conviction (*adhimuktacaryābhūmi*), and establishing designating wisdom on the basis of the stage of pure intention (*śuddhādhyāśayabhūmi*); b. explaining *svabhāva-prajñā* in terms of its nature (*svabhāva*); c. explaining *svabhāva-prajñā* in terms of focal object (*ālambana*), divided into two: setting forth, and explaining, divided into five as in the treatise; (3) general conclusion.
5.22
Of the nine parts of Part 4, the detailed exposition, the second explains universal wisdom (*sarva-prajñā*), divided into four: 1. general question; 2. brief answer; 3. listing of names, divided into two as in the treatise; 4. separate expositions, divided into three: (1) general designation; (2) listing of names, divided into three as in the treatise; (3) explanation, divided into three: / a. Explaining wisdom that thoroughly awakens to and penetrates the reality of the knowable, divided into two: (a) explaining the primary meaning, divided into four: establishing penetrating wisdom on the basis of the focal object, divided into two: on the basis of the selflessness of phenomena (*dharmanairātmya*) and on the basis of the true truths; establishing differentiated wisdom on the basis of distinctions, divided into three: in terms of preparatory concentration, fundamental concentration, and the state of entering; establishing penetrating wisdom on the basis of mental mode, divided into three: explaining the mental mode in terms of the four stages of resolute conviction, divided into three as in the treatise, explaining the mental mode in terms of the first bhūmi, and explaining the preparatory modes from the second bhūmi upwards; establishing penetrating wisdom on the basis of the states of cultivation, divided into two: establishing the cause, and revealing the result; (b) general conclusion; / b. Explaining wisdom that possesses definite skill in the five fields of knowledge (*pañcavidyāsthāna*) and the three aggregates (*trirāśi*) as expounded, divided into three: establishing skillful wisdom on the basis of the five fields of knowledge, divided into two: explaining the primary meaning, and pointing to the extensive text; establishing skillful wisdom on the basis of the three aggregates, divided into two: setting forth, and explaining, divided into three as in the treatise; explaining the virtues of the fruits and benefits of the eight dharmas, divided into two: establishing the cause, and revealing the result; / c. Explaining wisdom that accomplishes the welfare of all sentient beings, divided into two: pointing to the extensive text, and concluding with an explanation of the primary meaning together with the general conclusion.
5.23
Under the fourth [topic], the extensive explanation in nine [parts], the third, explaining wisdom difficult to practice, has three [sections]: 1. a general question; 2. a brief answer; 3. a separate explanation, which has two [subsections]: (1) based on the practices of self-benefit across the five stages, establishing the first wisdom difficult to practice, which has three [points]: i. establishing the person who cultivates it; ii. explaining the direct meaning; iii. concluding; (2) based on the practices of benefiting others across the five stages, establishing the latter two wisdoms difficult to practice, which has two [points]: [a] based on the skillful means of benefiting others, such as the five […] contemplation on the foul, establishing the wisdom difficult to practice, which has three [items]: i. establishing the person who cultivates it; ii. explaining the direct meaning; iii. concluding; [b] based on being fully endowed with the five sciences for the power and function of benefiting others, establishing the wisdom difficult to practice, which has three [items]: i. establishing the person who cultivates it; ii. explaining the direct meaning; iii. concluding.
5.24
Under the fourth [topic], the extensive explanation in nine [parts], the fourth, explaining all-door wisdom, has three [sections]: 1. a general question; 2. a brief answer; 3. a separate explanation, which has two [subsections]: (1) based on the uncollected stage, establishing the first three all-door wisdoms, which has three [points]: i. based on hearing-produced wisdom achieved through application, establishing all-door wisdom, which has two [items]: [i] explaining the locus from which the wisdom arises; [ii] explaining the wisdom that arises; ii. based on thinking-produced wisdom that is its differentiation, establishing all-door wisdom; iii. based on the two wisdoms subsumed under the power of reflective discernment increased by obtaining those two powers, establishing all-door wisdom, which has two [items]: [i] based on the conforming wisdom regarding what ought to be done through reflective discernment; [ii] based on the ceasing wisdom regarding what ought not to be done through reflective discernment, explaining all-door wisdom; (2) based on cultivation-produced wisdom of the collected stage, establishing the final all-door wisdom.
5.25
Under the fourth [topic], the extensive explanation in nine [parts], the fifth, explaining the wisdom of good persons, has three [sections]: 1. a general question; 2. a brief answer; 3. a separate explanation in two alternative formulations: The first formulation, based on distancing oneself from five kinds of non-good persons' wisdoms, establishes the wisdom of good persons in five [points]: i. based on remedying the wrong wisdom generated by listening to improper Dharma across the five stages, establishing the wisdom of good persons, which has two [items]: [i] establishing the cause; [ii] revealing the fruit; ii. based on remedying improper attention across the five stages, establishing the wisdom of good persons, which has two [items]: [i] establishing the cause; [ii] revealing the fruit; iii. based on remedying lack of skill in knowing the means to benefit self and others across the five stages, establishing the wisdom of good persons, which has two [items]: [i] explaining the object apprehended; [ii] explaining the apprehending aspect; iv. based on remedying failure to understand the real meaning across the five stages, establishing the wisdom of good persons, which has two [items]: [i] establishing that which is abided in; [ii] establishing that which can abide; v. based on remedying the unliberated affliction-barrier, establishing the wisdom of good persons, which has two [items]: [i] establishing what is abandoned; [ii] establishing that which abandons. The second formulation, based on the two factors of the true meaning and differentiations of cause, establishes the wisdom of good persons in two [points]: 1. a general statement; 2. a separate explanation, which has two [parts]: [1] based on differentiations in understanding the true meaning, establishing the first two wisdoms of good persons, which has two [sub-items]: [i] based on yathāvadbhāvikatā, establishing the wisdom of good persons, with two [steps]: a. statement; b. explanation; [ii] based on yāvadbhāvikatā, establishing the wisdom of good persons, with two [steps]: a. statement; b. explanation; [2] based on differentiations of cause, establishing the latter three wisdoms of good persons, which has three [sub-items]: [i] based on innate wisdom, explaining differentiations of cause, with two [steps]: a. statement; b. explanation; [ii] based on wisdom endowed with instruction, explaining differentiations of cause, with two [steps]: a. statement; b. explanation; [iii] based on wisdom endowed with realization, explaining differentiations of cause, with two [steps]: a. statement; b. explanation.
5.26
Under the fourth [topic], the extensive explanation in nine [parts], the sixth, explaining all-aspect wisdom, has three [sections]: 1. a general question; 2. a brief answer; 3. a separate explanation, which has two [subsections]: (1) based on six virtues, explaining all-aspect wisdom, which has three [points]: i. a general statement; ii. a separate explanation, which has two [items]: [i] based on differentiations of cognitive objects, establishing the first four wisdoms in four [steps]: based on knowledge of suffering, based on knowledge of origination, based on knowledge of cessation, and based on knowledge of the path, explaining the cognitive-object all-aspect wisdom; [ii] based on differentiations of mindfulness, establishing the latter two wisdoms in two [steps]: based on knowledge of exhaustion and based on knowledge of non-arising, explaining the mindfulness-differentiation all-aspect wisdom; iii. a general conclusion; (2) based on seven virtues, explaining all-aspect wisdom, which has two [points]: i. a statement; ii. an explanation, which has two [items]: [i] based on uncontaminated knowledge of self-benefit, establishing the first two wisdoms in two [steps]: based on Dharma-knowledge and based on subsequent knowledge, explaining uncontaminated self-benefit all-aspect wisdom; [ii] based on contaminated knowledge of benefiting others, establishing the latter five wisdoms in five [steps]: based on conventional knowledge, knowledge of supernormal powers, knowledge of marks, preparatory knowledge for the ten powers, and knowledge of the four principles, explaining contaminated other-benefiting all-aspect wisdom.
5.27
Under the fourth [topic], the extensive explanation in nine [parts], the seventh, explaining wisdom that accords with desires, has three [sections]: 1. a general question; 2. a brief answer; 3. a separate explanation, which has four [subsections]: (1) based on dharmas that benefit and bring happiness to all sentient beings, establishing the first four wisdoms that accord with desires, in four [points]: i. based on the unhindered understanding of dharmas, establishing the first wisdom that benefits and brings happiness to sentient beings and accords with desires, which has two [items]: statement and explanation; ii. based on the unhindered understanding of meanings, establishing the second wisdom that benefits and brings happiness to sentient beings and accords with desires, which has two [items]: statement and explanation; iii. based on the unhindered understanding of language, establishing the third wisdom that benefits and brings happiness to sentient beings and accords with desires, which has two [items]: statement and explanation; iv. based on the unhindered understanding of eloquence, establishing the fourth wisdom that benefits and brings happiness to sentient beings and accords with desires, which has two [items]: statement and explanation; (2) based on wisdom that has power to protect the holy teachings, establishing the fifth and sixth wisdoms that accord with desires, in two [points]: based on refuting others' treatises, and based on establishing one's own treatise, explaining wisdom with power to protect the holy teachings that accords with desires; (3) based on wisdom that benefits retainers and followers, establishing the seventh wisdom that accords with desires; (4) based on skill in royal law and worldly discourse, establishing the eighth wisdom that accords with desires, in two [points]: based on properly understanding royal administration, and based on properly understanding worldly affairs, explaining wisdom that accords with desires.
5.28
Under the fourth [topic], the extensive explanation in nine [parts], the eighth, explaining wisdom of happiness in this and future lives, has three [sections]: 1. a general question; 2. a brief answer; 3. a separate explanation, which has two [subsections]: (1) based on the fulfillment of self-benefit, establishing the wisdom of the first five sciences, explaining wisdom of happiness in both lives, which has two [points]: i. based on inner science being well purified and abided in, explaining wisdom of happiness in both lives that fulfills self-benefit; ii. based on the remaining four sciences being well purified without abiding, explaining wisdom of happiness in both lives that fulfills self-benefit, in four [parts] as in the treatise; (2) based on the fulfillment of benefiting others, establishing the latter four wisdoms, explaining wisdom of happiness in both lives, which has three [points]: i. establishing the cause; ii. establishing the sentient beings to be transformed, in four [parts] as in the treatise; iii. purifying the teaching dharmas capable of transforming [them], in four [parts] as in the treatise.
5.29
Under the fourth [topic], the extensive explanation in nine [parts], the ninth, explaining pure wisdom, has four [sections]: 1. a general question; 2. a brief answer; 3. a separate explanation in five [subsections]: (1) based on the real meaning, establishing two pure wisdoms, which has three [points]: statement, listing the names, and explanation; (2) based on the meaning of transmigration, establishing two pure wisdoms, which has two [points]: statement, and explanation in two [sub-items]: explaining the wisdom that apprehends correct causes, and explaining the wisdom that apprehends correct fruits; (3) based on the meaning of appropriation, establishing two pure wisdoms, which has three [points]: statement, listing the names, and explanation; (4) based on the meaning of skillful means, establishing two pure wisdoms, which has three [points]: statement, listing the names, and explanation; (5) based on the meaning of culmination, establishing two pure wisdoms, which has two [points]: statement, and explanation in two [sub-items]: based on defiled phenomena, and based on pure phenomena, explaining wisdom of culmination; 4. a general conclusion.
5.30
Under the main headings of the Chapter on Wisdom in eight [parts], the fifth, explaining the fruition, benefit, and meritorious virtues of cultivating the perfection of wisdom, has three [sections]: 1. establishing the cause; 2. revealing the fruit; 3. explaining the encouragement to cultivate.
5.31
Under the main headings of the Chapter on Wisdom in eight [parts], the sixth, explaining the gathering of scattered sūtra meanings, has two [sections]: 1. a brief explanation; 2. an extensive explanation, which has two [subsections]: (1) a general statement; (2) a separate explanation, which has two [points]: i. based on the perfection of giving, explaining the meaning of gathering the scattered; ii. by analogy to the remaining five perfections, explaining the meaning of gathering the scattered.
5.32
Under the main headings of the Chapter on Wisdom in eight [parts], the seventh, explaining the marks of difficult and ascetic practices associated with past lives (jātaka), has three [sections]: 1. based on the perfection of giving, explaining the marks associated with past lives, which has two [points]: i. explaining the based dharmas; ii. explaining the supporting bases; 2. by analogy to the remaining five perfections, explaining the marks associated with past lives, which has two [points]: i. explaining the based dharmas; ii. explaining the supporting bases; 3. based on the combined perfections, explaining the marks associated with past lives, in six [parts] as in the treatise.
5.33
Under the main headings of the Chapter on Wisdom in eight [parts], the eighth, explaining the complete and vast fruition and benefits of a bodhisattva residing in the gotra stage who, having generated the bodhicitta, cultivates the six perfections, has three [sections]: 1. stating the fruitional virtues realized; 2. praising the meritorious virtues of cultivating the causes, which has two [subsections]: (1) based on the two metaphors of pure dharmas and the vast ocean, praising the virtue of cultivating causes, which has two [points]: statement and explanation; (2) based on numerous metaphors of surging giving, praising the virtue of cultivating causes; 3. praising the fruitional virtues achieved, which has two [subsections]: (1) establishing the cause; (2) revealing the fruit.
5.34
Under the first yogasthāna, [the Chapter on the Ground of the Bodhisattva,] in eighteen parts, the fifteenth, explaining the Chapter on the Means of Gathering, has seven [sections]: 1. a general question; 2. answering briefly with verses, which has two [subsections]: (1) explaining the direct meaning, in nine [parts] as in the treatise; (2) a general conclusion; 3. listing the names, which has two [subsections]: (1) statement; (2) explanation, in nine [parts] as in the treatise; 4. extensive explanation; 5. explaining functions and actions; 6. explaining the meritorious virtues of the three dharmas such as active manifestation; 7. explaining the fruition, benefit, and meritorious virtues of reaching the culmination. The fourth, the extensive explanation, has three [parts]: 1. explaining the extensive meaning of affectionate speech; 2. explaining the extensive meaning of beneficial action; 3. explaining the extensive meaning of common goal. The first text has nine [subdivisions].
5.35
1. Explaining affectionate [speech] in its essential nature has three [sections]: 1. a general question; 2. an extensive answer, in four [parts] as in the treatise; 3. a general conclusion.
5.36
Under the extensive explanation of affectionate speech in nine [parts], the second, explaining all affectionate speech, has five [sections]: 1. a general question; 2. a brief answer; 3. an extensive explanation, which has three [subsections]: (1) explaining comforting affectionate speech, which has two [points]: statement, and explanation in two [sub-items]: establishing the cause, and revealing the fruit in six [parts] as in the treatise; and concluding; (2) explaining rejoicing affectionate speech, which has two [points]: statement, and explanation in two [sub-items]: establishing the cause, and revealing the fruit in two [parts]—based on worldly dharmas to reveal the fruit, and based on transworldly dharmas to reveal the fruit in five [parts] as in the treatise; (3) explaining supremely beneficial affectionate speech, which has two [points]: statement, and explanation in two [sub-items]: establishing the cause, and revealing the fruit; 4. explaining the general conclusion; 5. explaining the summary of meanings, which has four [sections]: i. a general question; ii. a brief answer; iii. listing the names, in two [parts] as in the treatise; iv. a separate explanation, which has two [points]: [i] explaining words adhering to worldly convention, which has two [steps]: statement and explanation; [ii] explaining words that accord with the teachings of the true Dharma, which has two [steps]: statement and explanation.
5.37
Under the extensive explanation of affectionate speech in nine [parts], the third, explaining affectionate speech difficult to practice, has three [sections]: 1. a general question; 2. a brief answer; 3. a separate explanation, which has three [subsections]: (1) based on enemies and bad friends, explaining affectionate speech difficult to practice, in five [points]: i. establishing the person capable of practicing; ii. explaining the locus difficult to practice; iii. establishing the cause of difficult practice, in two [steps]: based on seeds, and based on active manifestations; iv. revealing the fruit; v. concluding; (2) based on foolish sentient beings, explaining affectionate speech difficult to practice, in five [points]: i. establishing the person capable of practicing; ii. establishing the locus difficult to practice; iii. explaining the cause of difficult practice; iv. revealing the fruit; v. concluding; (3) based on deceitful and fraudulent sentient beings, explaining affectionate speech difficult to practice, in five [points]: i. establishing the person capable of practicing; ii. establishing the locus difficult to practice; iii. establishing the cause of difficult practice, in two [steps]: based on seeds, and based on active manifestations; iv. revealing the fruit; v. concluding.
First 37 of 154 passages. Read on
Linked texts (1)
- 瑜伽師地論分門記 — Classical Chinese