瑜伽師地論分門記 2.157

2.157

初文分二。一明四種作意。二明四作意果　初四種作意分六。一總問。二略答分五。一立行。二立所緣。三立能治。四立所治。五明修相。三徵問。四列名分四如論。五別釋。六明彼四作意所緣之境　別釋分四　一明調練心作意分三。一問。二答分二。一立因。二顯果。三結　二明滋潤心作意分三。一問。二答分二。一立因。二顯果。三結　三明生輕安作意分三。一問。二答分二。一立因。二顯果分二。一依安住無相立果。二依生輕安立果。三結　四明淨智見作意分三。一問。二答分二。一立因。二顯果。三結　明彼四種作意所緣之境分二　一明可厭離境分四。一總標分二。一立因。二顯果。二徵問。三略答。四別釋分二。一合明初二厭處分二。一立因。二顯果。二合明後二厭處分二。一立因。二顯果　二明可欣之境分五。一總標分二。一立因。二顯果。二徵問。三略答。四列名。五別釋分三　一明隨念三寶分三。一問。二答分三。一依佛寶立可欣尚處。二依法寶三依僧寶立可欣尚處。三結　二明隨念學處分三。一問。二答分二。一標。二釋分二。一依法寶明欣樂相。二依僧寶明欣樂相分六如論。三結　三明於自所證差別深生信解等分二異門。初門依六知教等明自證差別分三。一問。二答分二。一立因分八如論。二顯果。三結。第二異門依前後精勤明自證差別分二。一明正義分二。一立因。二顯果。二結　第二明四種作意果分四。一明調練心作意果分二。一立因。二顯果。二明滋潤心作意果分四。一立因。二顯果。三結。四明勝利。三明生輕安作意果分二。一立因。二顯果。四明淨智見作意果分三。一明正義。分二。一立因。二顯果。二立喻分四。一立淨垢時。二立調柔時。三立作業時。四立結果時。三法合分四。一明生厭相分三。一厭因。二厭果　三修對治。二明生欣分二。一立果。二明因。三明正行。四顯果相。

The first text has two [parts]: 1. explaining the four kinds of mental application, and 2. explaining the results of the four mental applications. First, the four kinds of mental application has six [parts]: (1) general questioning; (2) brief answering in five [parts]: a. establishing the practice, b. establishing the object of focus, c. establishing the antidote, d. establishing what is to be countered, and e. explaining the marks of cultivation; (3) investigative questioning; (4) enumerating the terms in four [parts] as in the treatise; (5) separate explanation; and (6) explaining the objects of focus of those four mental applications. The separate explanation has four [parts]: 1. explaining mental application that tempers the mind in three [parts]: a. questioning, b. answering in two [parts]: (a) establishing the cause and (b) showing the result, and c. concluding; 2. explaining mental application that enriches the mind in three [parts]: a. questioning, b. answering in two [parts]: (a) establishing the cause and (b) showing the result, and c. concluding; 3. explaining mental application that engenders pliancy (praśrabdhi) in three [parts]: a. questioning, b. answering in two [parts]: (a) establishing the cause, (b) showing the result in two [parts]: i. establishing the result based on dwelling in the signless, and ii. establishing the result based on engendering pliancy, and c. concluding; 4. explaining mental application that purifies vision and knowledge in three [parts]: a. questioning, b. answering in two [parts]: (a) establishing the cause and (b) showing the result, and c. concluding. Explaining the objects of focus of those four kinds of mental application has two [parts]: 1. explaining the objects that evoke revulsion (saṃvega) in four [parts]: (1) general marking out in two [parts]: a. establishing the cause, and b. showing the result; (2) investigative questioning; (3) brief answering; and (4) separate explanation in two [parts]: a. jointly explaining the first two stations of revulsion in two [parts]: (a) establishing the cause and (b) showing the result; and b. jointly explaining the latter two stations of revulsion in two [parts]: (a) establishing the cause and (b) showing the result. 2. Explaining the objects that evoke delight in five [parts]: (1) general marking out in two [parts]: a. establishing the cause, and b. showing the result; (2) investigative questioning; (3) brief answering; (4) enumerating the terms; and (5) separate explanation in three [parts]: a. explaining mindfulness of the Three Jewels in three [parts]: (a) questioning; (b) answering in three [parts]: i. establishing the station of delight based on the Buddha Jewel, ii. based on the Dharma Jewel, and iii. based on the Saṅgha Jewel; and (c) concluding; b. explaining mindfulness of the training rules in three [parts]: (a) questioning; (b) answering in two [parts]: i. marking out, and ii. explaining in two [parts]: [i] explaining the marks of delight based on the Dharma Jewel, and [ii] explaining the marks of delight based on the Saṅgha Jewel in six [parts] as in the treatise; and (c) concluding; c. explaining deep faith and resolution in the distinctions of one's own realization in two alternative approaches. The first approach explains the distinctions of one's own realization based on the six known teachings and so forth in three [parts]: (a) questioning; (b) answering in two [parts]: i. establishing the cause in eight [parts] as in the treatise, and ii. showing the result; and (c) concluding. The second alternative approach explains the distinctions of one's own realization based on prior and subsequent diligence in two [parts]: (a) explaining the correct meaning in two [parts]: i. establishing the cause, and ii. showing the result; and (b) concluding. Second, explaining the results of the four kinds of mental application has four [parts]: (1) explaining the result of the mental application that tempers the mind in two [parts]: a. establishing the cause, and b. showing the result; (2) explaining the result of the mental application that enriches the mind in four [parts]: a. establishing the cause, b. showing the result, c. concluding, and d. explaining the benefits; (3) explaining the result of the mental application that engenders pliancy in two [parts]: a. establishing the cause, and b. showing the result; (4) explaining the result of the mental application that purifies vision and knowledge in three [parts]: a. explaining the correct meaning in two [parts]: (a) establishing the cause, and (b) showing the result; b. establishing similes in four [parts]: (a) establishing the time of purifying defilement, (b) establishing the time of pliancy, (c) establishing the time of carrying out work, and (d) establishing the time of fruition; and c. applying the dharmas in four [parts]: (a) explaining the marks of generating revulsion in three [parts]: i. the cause of revulsion, ii. the result of revulsion, and iii. cultivating the antidote; (b) explaining the generating of delight in two [parts]: i. establishing the result, and ii. explaining the cause; (c) explaining the correct practice; and (d) showing the marks of the result.