辯中邊論 辯修對治品第四（連續
道理講清楚了——然後呢？看清了諸法的樣子（辯相品）、認得了遮蔽它的煩惱（辯障品）、立定了所修的真實（辯真實品）；可是「知道」不等於「做到」。這一品，就是從「看清」轉向「下手修」的那一步。
佛道所修的一切，這裡總攝為一張清單：三十七菩提分（三十七道品）。從四念住、四正勤，到四神足、五根五力、七覺支、八正道——它不是格言的堆疊，而是一條有次第的路：先「知」障與治，再「行」勤斷勤修，繼而修定、入加行、現於見道、行於修道。每一科，都正對著前面「辯障品」所列的一種障——一邊說病，一邊說藥。
但最關鍵的一問是：同樣這三十七道品，二乘也修，菩薩也修，差別究竟在哪裡？ 本品結頌給的答案只有三個字撐起整座大乘——無所得。同樣觀身受心法，二乘作「無常」觀，菩薩作「無所得」觀；不為自己速求離苦，而為證得「無住涅槃」。道品還是那道品，入它的眼目一變，大小乘就此判然。
換句話說，這一品給的不是一套修法的目錄，而是一條從「第一步怎麼邁」直到「大乘何以不共」的修行地圖。
如果你想知道這三十七道品逐科怎麼修、五過八行怎麼對治、覺支道支如何分屬見道修道，義疏層會牽著你一段一段走過；想再深入，還有逐頌原文、世親釋與古德考據。先在這裡，把一個問題放在心上：你所修的道，是為了自己離苦，還是為了無所得地利益一切？
The doctrine has been made clear — and then what? You have seen what things are like (Characteristics), recognized the afflictions that veil them (Obscuration), and established the reality to be cultivated (Reality); but knowing is not yet doing. This chapter is that step — the turn from "seeing clearly" to "taking up the practice."
Everything the Buddhist path cultivates is gathered here into a single list: the thirty-seven factors of awakening (bodhipākṣika). From the four foundations of mindfulness and the four right exertions, to the bases of power, the five faculties and powers, the seven factors of awakening, and the eightfold path — this is no heap of maxims but a road with a sequence: first "know" the obstacle and its antidote, then "do" — diligently sever and cultivate — then cultivate concentration, enter the path of preparation, manifest on the path of seeing, function on the path of cultivation. Each class answers exactly to one of the obstacles listed earlier in "Obscuration" — one side names the illness, the other the medicine.
But the decisive question is this: the two vehicles cultivate these same thirty-seven factors, and so does the bodhisattva — where, then, lies the difference? The chapter's closing verse gives an answer that rests the whole Great Vehicle on a single idea — non-apprehension (anupalambha). Contemplating the same body, feeling, mind, and phenomena, the two vehicles contemplate "impermanence," the bodhisattva contemplates "non-apprehension"; cultivating not for one's own swift release from suffering, but to realize the non-abiding nirvāṇa. The factors are still the same factors — but with the eye that enters them changed, the great vehicle and the lesser part ways.
In other words, this chapter offers not a catalogue of techniques but a map — from "how to take the very first step" all the way to "what makes the Great Vehicle uncommon."
If you want to know how each of the thirty-seven factors is cultivated, how the eight abandonments counter the five faults, how the factors of awakening and the path-factors belong to the paths of seeing and of cultivation, the exposition layer will walk you through it one stretch at a time; to go deeper, there are the verses themselves, Vasubandhu's commentary, and the ancient masters' findings. For now, just here, let one question settle in you: the path you cultivate — is it for your own release from suffering, or to benefit all beings, holding nothing as attained?
彌勒菩薩頌 · 世親菩薩釋《辯中邊論》· T31n1600 · 大唐三藏法師玄奘奉詔譯（661）。本品頌曰／論曰逐字錄自 CBETA，一仍其舊，非詮釋。
已辯真實，今次當辯修諸對治，即修一切菩提分法。此中先應說修念住。
頌曰：以麁重愛因，我事無迷故，為入四聖諦，修念住應知。
論曰：麁重由身而得顯了，故觀察此入苦聖諦。身以有麁重諸行為相故，以諸麁重即行苦性，由此聖觀有漏皆苦。諸有漏受說為愛因，故觀察此入集聖諦。心是我執所依緣事，故觀察此入滅聖諦，怖我斷滅由斯離故。觀察法故，於染淨法遠離愚迷入道聖諦。是故為入四聖諦理，最初說修四念住觀。已說修念住，當說修正斷。
頌曰：已遍知障治，一切種差別，為遠離修集，勤修四正斷。
論曰：前修念住，已能遍知一切障治品類差別。今為遠離所治障法，及為修集能對治道，於四正斷精勤修習。如說已生惡不善法為令斷故，乃至廣說。已說修正斷，當說修神足。
頌曰：依住堪能性，為一切事成，滅除五過失，勤修八斷行。
論曰：依前所修離集精進，心便安住有所堪能，為勝事成修四神足，是諸所欲勝事因故。住謂心住，此即等持故。次正斷說四神足，此堪能性，謂能滅除五種過失修八斷行。何者名為五種過失？
頌曰：懈怠、忘聖言，及惛沈、掉舉、不作行作行，是五失應知。
論曰：應知此中惛沈掉舉合為一失、若為除滅惛沈掉舉不作加行、或已滅除惛沈掉舉、復作加行俱為過失。為除此五、修八斷行。云何安立彼行相耶？
頌曰。為斷除懈怠，修欲、勤、信、安，即所依、能依，及所因、能果。為除餘四失，修念、智、思、捨，記言覺沈掉，伏行滅等流。
論曰：為滅懈怠，修四斷行：一欲、二正勤、三信、四輕安。如次應知即所依等。所依，謂欲、勤所依故。能依，謂勤依欲起故。所因，謂信是所依欲生起近因，若信受彼便希望故。能果，謂安是能依勤近所生果，勤精進者得勝定故。為欲對治後四過失，如數修餘四種斷行：一念、二正知、三思、四捨。如次應知即記言等。記言謂，念能不忘境，記聖言故。覺沈掉者，謂即正知，由念記言便能隨覺惛沈、掉舉二過失故。伏行謂思，由能隨覺沈掉失已，為欲伏除發起加行。滅等流者，謂彼沈掉既斷滅已，心便住捨平等而流。已說修神足，當說修五根。所修五根云何安立？
頌曰：已種順解脫，復修五增上，謂欲、行、不忘、不散亂、思擇。
論曰：由四神足心有堪能，順解脫分善根滿已，復應修習五種增上：一欲增上、二加行增上、三不忘境增上、四不散亂增上、五思擇增上。此五如次第即信等五根。已說修五根，當說修五力。何者五力？次第云何？
頌曰：即損障名力，因果立次第。
論曰：即前所說信等五根，有勝勢用復說為力。謂能伏滅不信障等，亦不為彼所陵雜故。此五次第依因果立，以依前因引後果故。謂若決定信有因果，為得此果發勤精進，勤精進已便住正念，住正念已心則得定，心得定已能如實知，既如實知無事不辦，故此次第依因果立。如前所說順解脫分既圓滿已復修五根。何位修習順決擇分？為五根位、五力位耶？
頌曰：順決擇二二，在五根、五力。
論曰：順決擇分中暖、頂二種在五根位，忍、世第一法在五力位。已說修五力，當說修覺支。所修覺支云何安立？
頌曰：覺支略有五，謂所依、自性、出離并利益，及三無染支。
論曰：此支助覺故名覺支。由此覺支位在見道，廣有七種，略為五支。一覺所依支，謂念。二覺自性支，謂擇法。三覺出離支，謂精進。四覺利益支，謂喜。五覺無染支，此復三種，謂安、定、捨。何故復說無染為三？
頌曰：由因緣所依，自性義差別，故輕安、定、捨，說為無染支。
論曰：輕安即是無染因緣。麁重為因生諸雜染，輕安是彼近對治故。所依謂定，自性即捨。故此無染義別有三。說修覺支已，當說修道支。所修道支云何安立？
頌曰：分別及誨示，令他信有三，對治障亦三，故道支成八。
論曰：於修道位建立道支，故此道支廣八略四。一分別支，謂正見。此雖是世間而出世後得，由能分別見道位中自所證故。二誨示他支，謂正思惟、正語一分，等起發言誨示他故。三令他信支，此有三種，謂正語、正業、正命。四對治障支，亦有三種，謂正精進、正念、正定。由此道支略四廣八。何緣後二各分為三？
頌曰：表見戒遠離，令他深信受，對治本隨惑，及自在障故。
論曰：正語等三如次表已見戒遠離令他信受。謂由正語論議決擇，令他信知已有勝慧。由正業故不作邪業，令他信知已有淨戒，由正命故應量應時如法乞求衣鉢等物，令他信已有勝遠離。正精進等三如次對治本隨二煩惱及自在障。此所對治略有三種：一根本煩惱，謂修所斷；二隨煩惱，謂惛沈掉舉；三自在障，謂障所引勝品功德。此中正精進別能對治初，為對治彼勤修道故。正念別能對治第二，繫念安住止等相中，遠離惛沈及掉舉故。正定別能對治第三，依勝靜慮速能引發諸神通等勝功德故。修治差別云何應知？
頌曰：有倒順無倒，無倒有倒隨，無倒無倒隨，是修治差別。
論曰：此修對治略有三種，一有顛倒順無顛倒、二無顛倒有顛倒隨、三無顛倒無顛倒隨。如是三種修治差別，如次在異生、有學、無學位菩薩。二乘所修對治有差別相，云何應知？
頌曰：菩薩所修習，由所緣作意，證得殊勝故，與二乘差別。
論曰：聲聞、獨覺以自相續身等為境而修對治；菩薩通以自他相續身等為境而修對治。聲聞獨覺於身等境，以無常等行相思惟而修對治；若諸菩薩於身等境，以無所得行相思惟而修對治。聲聞獨覺修念住等，但為身等速得離繫；若諸菩薩修念住等，不為身等速得離繫，但為證得無住涅槃。菩薩與二乘所修對治，由此三緣故而有差別。修對治總義者，謂開覺修；損減修；瑩飾修；發上修；隣近修，謂隣近見道故；證入修；增勝修；初位修；中位修；後位修；有上修；無上修，謂所緣作意至得殊勝。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
本品依真實而立修，辨三十七菩提分——念住、正斷、神足（含五過八斷行）、五根五力、七覺支、八正道——終辨菩薩之修異於二乘。
〔一〕四念住
頌曰：
以麁重愛因，我事無迷故， 為入四聖諦，修念住應知。
先四念住，所以對治四顛倒、引入四諦：於麁重（身之麁重，淨倒之對，趣苦諦）、於愛因（受為愛因，樂倒之對，趣集諦）、於我事無迷（心、法二念住，破常我之倒，趣滅道二諦）——為悟入四聖諦故，應修身、受、心、法四念住。
〔二〕四正斷
頌曰：
已遍知障治，一切種差別， 為遠離修集，勤修四正斷。
次四正斷（四正勤）。既已遍知障（所應斷）與治（所應修）之一切種差別，乃為遠離（斷已生惡、令未生惡不生）與修集（生未生善、增已生善）故，勤修四正斷——念住既立慧，正斷起勤以斷修。
〔三〕四神足與五過
頌曰：
依住堪能性，為一切事成， 滅除五過失，勤修八斷行。 懈怠、忘聖言，及惛沈、掉舉、 不作行作行，是五失應知。
次四神足。依等持（定）住之堪能性，為成辦一切事（神通所依），須滅除五過失，故勤修八斷行。 所應滅之五過失：一懈怠（不勤）、二忘聖言（失念教授）、三惛沈掉舉（沈沒與浮動，合為一過之二相）、四不作行（沈掉現前而不起對治）、五作行（沈掉已伏而猶起對治，過用）。應知此五，為修定之障。
〔四〕八斷行對治五過
頌曰：
為斷除懈怠，修欲、勤、信、安， 即所依、能依，及所因、能果。 為除餘四失，修念、智、思、捨， 記言覺沈掉，伏行滅等流。
八斷行對治五過，前四治懈怠：修欲、勤、信、輕安四者——其相依為：欲為所依（勤之所依）、勤為能依（依欲而起）、信為所因（欲生起之近因，信受彼便希願）、輕安為能果（勤精進所近生之果，謂得勝定）。 後四治餘四失：修念、正知（智）、思、捨——念能記（持）聖言（治忘聖言）、正知能覺（察）沈掉（治惛沈掉舉）、思能伏行（沈掉現時起行對治，治不作行）、捨能滅等流（沈掉已伏則捨而令心平等流注，治作行）。八行備而五過除，神足乃成。
〔五〕五根五力
頌曰：
已種順解脫，復修五增上， 謂欲、行、不忘、不散亂、思擇。 即損障名力，因果立次第。 順決擇二二，在五根、五力。
次五根、五力。既已種順解脫分（植解脫之善根），復修五增上（五根，「根」即增上義），即：欲（信之用，樂欲）、行（精進之用）、不忘（念之用）、不散亂（定之用）、思擇（慧之用）——是為信、進、念、定、慧五根。 此五至能損伏障時，即名為「力」（五力，不為障屈）。因（根）果（力）立其次第。又順決擇分（煖、頂、忍、世第一法四善根）二二分配：煖、頂在五根位，忍、世第一在五力位。
〔六〕七覺支
頌曰：
覺支略有五，謂所依、自性、 出離并利益，及三無染支。 由因緣所依，自性義差別， 故輕安、定、捨，說為無染支。
次七覺支，略攝為五類：所依支（念覺支，餘支所依）、自性支（擇法覺支，覺之自體）、出離支（精進覺支，能出離）、利益支（喜覺支，身心利益），及三無染支（輕安、定、捨）。 此三所以名「無染」，由因、緣、所依、自性義之差別：輕安為無染之因、定為無染之所依、捨為無染之自性——故輕安、定、捨三，說為無染支。七覺支備，見道之覺乃圓。
〔七〕八正道
頌曰：
分別及誨示，令他信有三， 對治障亦三，故道支成八。 表見戒遠離，令他深信受， 對治本隨惑，及自在障故。
次八正道，依用分四類成八支：分別（正見，分別自性，一支）、誨示（正思惟，發起言說誨他，一支）、令他信（三支）、對治障（三支），合為八。 令他信三支：表見（正語，表己正見）、戒（正業，身戒清淨）、遠離（正命，離邪命遠染）——令他人深生信受。 對治障三支：正精進對治本惑（根本煩惱）、正念對治隨惑（隨煩惱）、正定對治自在障（礙勝功德自在之障）。八支既備，修道之行乃全。
〔八〕修治之三差別
頌曰：
有倒順無倒，無倒有倒隨， 無倒無倒隨，是修治差別。
辨此三十七分修治之三種差別（依位淺深）：一有倒順無倒（世間位——猶帶顛倒，然順向無倒）、二無倒有倒隨（有學位——已得無倒，而顛倒餘習（隨眠）未盡）、三無倒無倒隨（無學位——無倒且無顛倒餘習）。是為修治三位之差別。
〔九〕菩薩異二乘
頌曰：
菩薩所修習，由所緣作意， 證得殊勝故，與二乘差別。
結品。菩薩所修三十七分，雖名同二乘，而由三事殊勝，異於二乘：所緣殊勝（通緣自他相續身等，非但自身）、作意殊勝（以無所得行相思惟——般若無所得入於菩提分，非如二乘無常等行相）、證得殊勝（不為自身速得離繫，但為證無住涅槃）。同一道品，所緣、作意、證得三皆勝，故大小有別。修治既辨，下「辯修分位品」乃辨修所歷之位次。
This chapter establishes cultivation in dependence on reality, expounding the thirty-seven factors of awakening — the foundations of mindfulness, the right exertions, the bases of power (with the five faults and eight abandonments), the five faculties and five powers, the seven factors of awakening, and the eightfold path — concluding with how the bodhisattva's cultivation differs from that of the two vehicles.
〔1〕The four foundations of mindfulness
以麁重愛因，我事無迷故， 為入四聖諦，修念住應知。
First, the four foundations of mindfulness, which counter the four distortions and lead into the four truths: regarding coarseness (the coarseness of the body — counter to the distortion "pure," leading to the truth of suffering), regarding the cause that is craving (feeling as the cause of craving — counter to "pleasant," leading to the truth of origin), and regarding non-delusion about the matter of self (the foundations of mind and of phenomena — breaking the distortions "permanent" and "self," leading to the truths of cessation and path) — in order to enter the four noble truths, one should cultivate the foundations of mindfulness of body, feeling, mind, and phenomena.
〔2〕The four right exertions
已遍知障治，一切種差別， 為遠離修集，勤修四正斷。
Next, the four right exertions. Having now fully known the obscuration (what is to be abandoned) and the antidote (what is to be cultivated) in all their kinds, then for the sake of distancing (severing arisen evil, preventing unarisen evil) and of cultivating-and-gathering (giving rise to unarisen good, increasing arisen good), one diligently cultivates the four right exertions — mindfulness having established wisdom, right exertion arouses effort to sever and to cultivate.
〔3〕The four bases of power, and the five faults
依住堪能性，為一切事成， 滅除五過失，勤修八斷行。 懈怠、忘聖言，及惛沈、掉舉、 不作行作行，是五失應知。
Next, the four bases of power. Resting on the capacity of meditative abiding (concentration), for the accomplishment of all matters (the basis of the supernormal powers), one must remove the five faults, and so diligently cultivates the eight abandonments. The five faults to be removed: (1) laxity (lack of diligence), (2) forgetting the instruction (loss of the remembered teaching), (3) dullness and agitation (sinking and excitation, two aspects taken as one fault), (4) non-application (failing to apply the antidote when dullness or agitation is present), (5) over-application (continuing to apply the antidote when dullness or agitation has already been subdued). These five are to be known as the obstacles to cultivating concentration.
〔4〕The eight abandonments counter the five faults
為斷除懈怠，修欲、勤、信、安， 即所依、能依，及所因、能果。 為除餘四失，修念、智、思、捨， 記言覺沈掉，伏行滅等流。
The eight abandonments counter the five faults. The first four counter laxity: cultivate aspiration, effort, faith, and pliancy — related to one another thus: aspiration is the basis (that on which effort rests), effort is what rests on it (effort arises in dependence on aspiration), faith is the cause (the proximate cause from which aspiration arises — believing in the fruit, one then wishes for it), and pliancy is the fruit (the result the diligent effort produces — the attaining of superior concentration). The latter four counter the remaining four faults: cultivate mindfulness, clear awareness, will, and equanimity — mindfulness retains the instruction (countering forgetting the instruction), clear awareness detects dullness and agitation (countering dullness-and-agitation), will applies the antidote (when dullness or agitation is present, it engages, countering non-application), and equanimity lets the even flow rest (when they have been subdued, it lets go so the mind flows evenly, countering over-application). With the eight in place the five faults are removed, and the bases of power are accomplished.
〔5〕The five faculties and five powers
已種順解脫，復修五增上， 謂欲、行、不忘、不散亂、思擇。 即損障名力，因果立次第。 順決擇二二，在五根、五力。
Next, the five faculties and five powers. Having now sown the [roots] conducive to liberation, one further cultivates the five dominant ones (the five faculties, "faculty" meaning dominance), namely: aspiration (the function of faith, the wish), exertion (the function of vigor), non-forgetting (the function of mindfulness), non-distraction (the function of concentration), and discernment (the function of wisdom) — these are the five faculties of faith, vigor, mindfulness, concentration, and wisdom. When these reach the point of damaging the obscurations, they are then called "powers" (the five powers, not bent by obscuration). Cause (faculty) and fruit (power) establish their order. Further, the stages conducive to penetration (the four wholesome roots: warmth, summit, forbearance, supreme-mundane-dharma) are distributed two and two: warmth and summit at the stage of the five faculties, forbearance and supreme-mundane-dharma at the stage of the five powers.
〔6〕The seven factors of awakening
覺支略有五，謂所依、自性、 出離并利益，及三無染支。 由因緣所依，自性義差別， 故輕安、定、捨，說為無染支。
Next, the seven factors of awakening, briefly gathered into five classes: the factor of basis (the awakening-factor of mindfulness, on which the rest rest), the factor of essence (the awakening-factor of discerning phenomena, awakening's own substance), the factor of emergence (the awakening-factor of vigor, able to emerge), the factor of benefit (the awakening-factor of joy, benefiting body and mind), and the three factors of non-defilement (pliancy, concentration, equanimity). Why these three are named "non-defilement" rests on the differences of cause, basis, and essence: pliancy is the cause of non-defilement, concentration its basis, equanimity its essence — and so pliancy, concentration, and equanimity are called the factors of non-defilement. With the seven factors complete, the awakening of the path of seeing is fulfilled.
〔7〕The eightfold path
分別及誨示，令他信有三， 對治障亦三，故道支成八。 表見戒遠離，令他深信受， 對治本隨惑，及自在障故。
Next, the eightfold path, made eight by function in four classes: discernment (right view, discerning the essence — one factor), instructing (right intention, giving rise to speech that instructs others — one factor), causing others' faith (three factors), and countering obscuration (three factors), eight in all. The three factors causing others' faith: expressing view (right speech, voicing one's correct view), morality (right action, purity of bodily conduct), and seclusion (right livelihood, withdrawing from wrong livelihood and defilement) — causing others to deeply believe and accept. The three factors countering obscuration: right effort counters the root afflictions, right mindfulness counters the secondary afflictions, and right concentration counters the mastery-obscuration (the obscuration that impedes sovereignty over excellent qualities). With the eight in place, the practice of the path of cultivation is complete.
〔8〕The three differences in cultivation
有倒順無倒，無倒有倒隨， 無倒無倒隨，是修治差別。
The three differences in the cultivation of the thirty-seven factors, by depth of stage: (1) with distortion, yet conducing to non-distortion (the mundane stage — still bearing distortion, but inclined toward the undistorted), (2) undistorted, yet with distortion's residue (the stage of the learner — non-distortion attained, but the latent residue of distortion not yet exhausted), (3) undistorted, with no residue of distortion (the stage beyond learning — undistorted and without any residue of distortion). These are the differences of the three stages of cultivation.
〔9〕The bodhisattva differs from the two vehicles
菩薩所修習，由所緣作意， 證得殊勝故，與二乘差別。
The chapter concludes. The thirty-seven factors that the bodhisattva cultivates, though sharing the names used by the two vehicles, differ from the two vehicles by three superiorities: superiority of object (taking both one's own and others' continua as object, not merely one's own person), superiority of attention (contemplating with the aspect of non-apprehension — the prajñā of no-attainment brought into the factors of awakening — rather than the aspect of impermanence and the like), and superiority of realization (cultivating not for the swift release of one's own person, but for the realization of the non-abiding nirvāṇa). The same path-factors, superior in object, attention, and realization alike, mark the difference between the great vehicle and the lesser. Cultivation now expounded, the next chapter, on the stages of cultivation, sets out the sequence of stages through which cultivation proceeds.
本品講的是修行的下手處。前三品立了「境」——辯相品看清諸法的樣子（中道、三性），辯障品列出遮蔽實相的煩惱，辯真實品安立所修的真實之境。境既明，這一品就轉入「能修之道」：佛道所修的一切，總攝為三十七菩提分（三十七道品）。全品依七科逐一講開——念住、正斷、神足、五根五力、覺支、道支，最後以「修位之三差別」與「菩薩異於二乘」收尾。
《辯中邊論》全論一百一十三頌，分作七品。古德把七品收成「境、行、果」三段：前二品（相、障）是所觀之境，中三品（真實、修對治、修分位）是能修之行，後二品（得果、無上乘）是所證之果。這辯修對治品居「行」之中樞——前一品（辯真實）辯的是「所修之境」，本品辯的是「能修之道」。
要先記住一條對應線：本品的七科，正是辯障品第二 [034] 所列「菩提分障」的正面。那裡一一指出修道品時會遇到的障（如念住有「於事不善巧」之障、正斷有「懈怠」之障……）；這裡則一一指出怎麼修這七科以越過它。一品辯障、一品辯修，兩相對看，道品的「病」與「藥」就齊全了。
一、念住與正斷：先「知」而後「行」
頭兩科，是道品的起手——四念住與四正斷（四正勤）。
以麁重愛因，我事無迷故，為入四聖諦，修念住應知。 已遍知障治，一切種差別，為遠離修集，勤修四正斷。
四念住，是觀「身、受、心、法」四處。但世親特別點明：這不是泛泛地觀，而是為了「入四聖諦」而觀——四念住與四諦，是一一對應的：
- 觀身——身以「麁重」（粗重、滯礙的行苦性）為相，由此照見有漏皆苦，入苦諦。
- 觀受——一切有漏的受，是貪愛生起的因（「愛因」），由此入集諦。
- 觀心——心是「我執」所攀附的事；看破它，就不再怖畏「我會斷滅」，由此入滅諦。
- 觀法——於染法淨法都遠離愚迷，由此入道諦。
所以四念住是「入諦之觀」：每一念住都是一道照見四諦的門。
四正斷（又名四正勤）緊接著來。世親說：修了念住，已經「遍知」了哪些是該斷的障（所治）、哪些是該修的道（能治）；既已分明，就轉入「遠離所治、修集能治」的勤行——這就是經中常說的四正勤：已生的惡令它斷、未生的惡令它不生、未生的善令它生、已生的善令它增長。
念住與正斷的分工，一句話就清楚：念住主「知」，正斷主「行」。先把障與治認得分明，然後才談得上勤斷勤修。道品的次第，就由這「先知後行」起步。
二、神足與五過、八斷行：定的精微對治
第三科是四神足。「神足」的「神」指殊勝之事（如神通），「足」指殊勝之因；它的體，其實就是「心住堪能」——也就是定（等持）。
依住堪能性，為一切事成，滅除五過失，勤修八斷行。 懈怠、忘聖言，及惛沈、掉舉、不作行作行，是五失應知。 為斷除懈怠，修欲、勤、信、安，即所依、能依，及所因、能果。 為除餘四失，修念、智、思、捨，記言覺沈掉，伏行滅等流。
修定要成，關鍵在「滅五種過失、勤修八種斷行」。先認得這五過：
- 懈怠——根本的不肯用功。
- 忘聖言——把所受的教誡、所緣的境忘失了。
- 惛沈掉舉——心的沈沒與浮動（這兩樣合算作一過）。
- 不作行——惛沈掉舉現前時，不肯起對治去斷它。
- 作行——惛沈掉舉已經斷了，卻還繼續起對治，反而擾動了心。
再看八斷行怎樣一一對治。前四治「懈怠」，而且彼此是一組環環相生的關係：
- 欲——是「所依」（一切的依處：勤所依靠的就是欲）。
- 勤（精進）——是「能依」（依著欲而起的就是勤）。
- 信——是「所因」（欲之所以生起的近因：先信受，才會生起希望）。
- 安（輕安）——是「能果」（勤精進所近生的果：勤者乃得勝定）。
後四治其餘四過，各有次第之功：
- 念——「記言」：能不忘所緣境、記持聖言（治忘聖言）。
- 智（正知）——「覺沈掉」：由念記持，便能隨時察覺惛沈與掉舉（治惛沈掉舉）。
- 思——「伏行」：察覺沈掉之後，發起加行去伏除它（治不作行）。
- 捨——「滅等流」：沈掉既已伏斷，便住於捨，令心平等而流、不再多事擾動（治作行）。
這一科最精微的地方，在末兩行的「思」與「捨」：沈掉一起，就發起加行去伏它（思）；既伏斷了，就放手任它平等流注、不再添加對治（捨）。該對治時對治、該放手時放手——定的修習，全在這「五過、八行」的細膩拿捏裡。
三、五根與五力：同一組善法的兩種勢用
第四科，是五根與五力。四神足令心有了堪能，「順解脫分」的善根圓滿之後，就進一步修「五種增上」。
已種順解脫，復修五增上，謂欲、行、不忘、不散亂、思擇。 即損障名力，因果立次第。順決擇二二，在五根、五力。
頌裡的「五增上」——欲、加行（行）、不忘、不散亂、思擇——世親說，這五者「如其次第」就是信、進、念、定、慧五根。（「根」是「增上、有力」的意思。）
那「五力」又是什麼？世親點得很清楚：就是這同一組五根——只因它們有了「勝勢用」、能「損伏障礙、不為障所夾雜」，便改稱為「力」。所以根、力同體，只是勢用有別：在「能生善」這一面叫根，在「能損障」這一面叫力。
五者的次第（信→進→念→定→慧）是依因果相生而立：先決定地信有因果，為求此果而發起精進；精進了便能安住正念；正念安住，心則得定；得定，便能如實了知——既如實知，無事不辦。
末句把「順決擇分」的四善根（煗、頂、忍、世第一）分屬根、力兩位：煗、頂在五根位，忍、世第一在五力位。這四善根，就是唯識五位裡的「加行位」。
四、覺支：見道之覺，以「無染」為要
第五科是七覺支。世親特別標明：七覺支「位在見道」——是見道時所現的覺。它廣有七種，略攝為五類。
覺支略有五，謂所依、自性、出離并利益，及三無染支。 由因緣所依，自性義差別，故輕安、定、捨，說為無染支。
七覺支（念、擇法、精進、喜、輕安、定、捨）攝為五類：
- 覺所依支——念（覺之所依）。
- 覺自性支——擇法（覺的正體：無分別的如如智）。
- 覺出離支——精進。
- 覺利益支——喜。
- 覺無染支——這一類復開為三：輕安、定、捨。
為什麼末一類「無染」要再開三？第二頌答：三者各就一義立名——
- 輕安是無染的「因緣」（粗重是生雜染的因，輕安正是它的近對治）。
- 定是無染的「所依」。
- 捨是無染的「自性」。
七覺支以「念（所依）、擇法（自性）」為骨幹，喜、精進為助伴，輕安、定、捨成其無染。見道之覺，要在一個「無染」——染盡，智乃明。
五、道支：修道之路，自證而後化他
第六科是八正道（道支）。世親標明它「位在修道」，並說它「廣八略四」——本有八支，可收攝成四類。
分別及誨示，令他信有三，對治障亦三，故道支成八。 表見戒遠離，令他深信受，對治本隨惑，及自在障故。
四類開為八支：
- 分別支——正見。它「雖是世間而出世後得」：是見道無分別智之後所起的「後得智」，能分別自己在見道位中所親證的。
- 誨示支——正思惟，及正語的一分；能等起言說、誨示他人。
- 令他信支——這一類有三：正語、正業、正命。
- 對治障支——這一類也有三：正精進、正念、正定。
第二頌再把後兩類各三講開。「令他信」三支，是讓他人由你的言行而生信受：正語（在論議決擇中，令人信你有勝慧）、正業（不作邪業，令人信你有淨戒）、正命（如法乞求衣鉢等，令人信你有勝遠離）。「對治障」三支，各治一障：正精進治「根本煩惱」（修所斷者）、正念治「隨煩惱」（惛沈掉舉）、正定治「自在障」（障礙引發勝品功德者）。
見道立覺支、修道立道支——道支的特色在於它兼顧自他：既有「自所證」（正見）、又有「誨他、令他信、對治障」。修道之路，自證與化他、斷障與發德，一齊運轉。
六、修治的三種差別：同一道品，淨染有別
第七科起，轉講「修治的差別」。同樣修這三十七道品，會因修行人所處的位次不同，而有深淺之別。
有倒順無倒，無倒有倒隨，無倒無倒隨，是修治差別。
世親判作三種，如其次第，在異生（凡夫）、有學、無學三位的菩薩身上：
- 有顛倒、順無顛倒——異生位：還帶著顛倒，但所修已順向無顛倒（資糧、加行階段）。
- 無顛倒、有顛倒隨——有學位：見道之後已無顛倒現行，但顛倒的「隨眠」（潛伏的種子）還未斷盡。
- 無顛倒、無顛倒隨——無學位：顛倒與隨眠都已斷盡。
一句話：同一道品的修習，隨位次而有「顛倒、隨眠」有無之別——異生「順」之、有學「伏」之、無學「盡」之。修道不是一蹴可幾，而是歷三位而漸淨。
七、菩薩異於二乘：三緣殊勝，歸於「無所得」
末科是全品的結頌。三十七道品本通三乘（聲聞、獨覺、菩薩都修），那麼菩薩所修，憑什麼異於二乘？
菩薩所修習，由所緣作意，證得殊勝故，與二乘差別。
世親判出三緣之別：
- 所緣殊勝——二乘只緣自身的身、受、心、法為境；菩薩則通緣「自他相續」的身等為境（不只觀自己）。
- 作意殊勝——二乘以「無常」等行相思惟；菩薩則以「無所得」行相思惟。
- 證得殊勝——二乘但為自身速得離繫；菩薩則不為自身速離，而是為了「證得無住涅槃」。
這三緣裡，最要緊的是「無所得行相」一句。同樣觀身受心法，二乘作無常觀，菩薩作無所得觀——把般若的「無所得」帶進了菩提分的修習裡。這正是大乘修道的骨：道品還是那三十七道品，但以「無所得」入之、以「無住涅槃」期之，便與二乘判然有別。
結：辯修對治品的一條線
把這七科連起來，本品是一條完整的修行線：
念住先「知」障治、入四諦；正斷承之而「行」，勤斷勤修；神足修定，於五過、八行間細膩對治；五根五力同體而異用，歷加行位（煗頂忍世第一）；覺支現於見道，以無染為要；道支行於修道，自證而化他；修治三位明同一道品隨位漸淨；末以菩薩三緣殊勝收束——所緣通自他、作意無所得、證得無住涅槃。
從「知障治、入四諦」起步，經定、經加行、經見道修道，到「以無所得入道、以無住涅槃為歸」——這就是辯修對治品，給人的一條從下手修行直到大乘不共之道的完整道品次第。
This chapter is about where practice actually begins. The first three chapters set up the "object": "Characteristics" saw clearly what things are like (the middle, the three natures), "Obscuration" listed the afflictions that veil reality, and "Reality" established the real that is to be cultivated. With the object clear, this chapter turns to the path that does the cultivating: everything the Buddhist path cultivates is gathered into the thirty-seven factors of awakening (bodhipākṣika). The chapter opens them up in seven classes — the foundations of mindfulness, the right exertions, the bases of power, the five faculties and powers, the factors of awakening, the path-factors — closing with "the three differences in cultivation" and "how the bodhisattva differs from the two vehicles."
The Madhyāntavibhāga has 113 verses in seven chapters. The ancient masters gather the seven into three: object, practice, fruit. The first two chapters (characteristics, obscuration) are the object contemplated; the middle three (reality, antidotes, stages) are the practice undertaken; the last two (fruit, unsurpassed vehicle) are the fruit realized. This chapter, "Cultivation of the Antidotes," is the hinge of the "practice" group — where the previous chapter set out the object of cultivation (reality), this one sets out the path that cultivates.
Keep one correspondence in mind from the start: the seven classes of this chapter are the positive face of the "obstacles to the factors of awakening" listed back in Chapter 2, verse [034]. There, the text named the obstacle that meets each class as one tries to cultivate it (mindfulness has the obstacle of "no skill in the matters," right exertion the obstacle of "laxity," and so on); here, it names how to cultivate each class so as to pass beyond that obstacle. One chapter on the obstacle, one on the cultivation: read together, the "illness" and the "medicine" of each factor are complete.
1. Mindfulness and Right Exertion: First "Knowing," Then "Doing"
The first two classes are the opening moves of the path — the four foundations of mindfulness and the four right exertions.
Because of coarseness, the cause that is craving, the matter of self, and non-delusion — in order to enter the four noble truths, one should cultivate the foundations of mindfulness. Having fully known the obscuration and its antidote in all their kinds — to distance and to gather, one diligently cultivates the four right exertions.
The four foundations of mindfulness contemplate the four loci: body, feeling, mind, and phenomena. But Vasubandhu stresses that this is no vague contemplation: it is contemplation for the sake of "entering the four noble truths," and each foundation answers to one truth:
- Contemplating the body — whose mark is coarseness (the dull, encumbered character of conditioned suffering) — one sees that all that is tainted is suffering, and enters the truth of suffering.
- Contemplating feeling — tainted feeling being the cause of craving — one enters the truth of origin.
- Contemplating mind — the very thing the self-grasping clings to; seeing through it, one no longer dreads "my own annihilation" — one enters the truth of cessation.
- Contemplating phenomena — leaving behind delusion about both defiled and pure phenomena — one enters the truth of the path.
So the four foundations are a contemplation that enters the truths: each is a doorway onto the four noble truths.
The four right exertions (right strivings) follow at once. Having cultivated mindfulness, one has now "fully known" which are the obstacles to be abandoned and which the path to be cultivated; that being clear, one turns to the diligent work of distancing what is to be abandoned and gathering what counters it — the canonical fourfold striving: to sever arisen evil, prevent unarisen evil, give rise to unarisen good, and increase arisen good.
The division of labor is plain in a phrase: mindfulness is "knowing," right exertion is "doing." Only when obstacle and antidote are clearly recognized can diligent severing and cultivating even be spoken of. The sequence of the path begins from this "first know, then do."
2. The Bases of Power, the Five Faults, the Eight Abandonments: The Fine Counter-work of Concentration
The third class is the four bases of power (ṛddhipāda). "Power" (神) means a distinguished accomplishment (such as the supernormal powers); "base" (足) means its distinguished cause. Its substance is in fact "the capacity of meditative abiding" — that is, concentration (samādhi).
Resting on the capacity of abiding, for the accomplishment of all matters, removing the five faults, one diligently cultivates the eight abandonments. Laxity, forgetting the instruction, dullness-and-agitation, non-application and over-application — these are the five faults to be known. To sever laxity, cultivate aspiration, effort, faith, and pliancy — that is, the basis, what rests on it, the cause, and the fruit. To remove the other four faults, cultivate mindfulness, clear awareness, will, and equanimity — retaining the instruction, detecting sinking and agitation, applying, and letting the even flow rest.
For concentration to succeed, the key lies in "removing the five faults and diligently cultivating the eight abandonments." First, recognize the five faults:
- Laxity — the basic unwillingness to apply oneself.
- Forgetting the instruction — losing the received teaching, the object held in mind.
- Dullness-and-agitation — the mind's sinking and its excitation (these two are counted as a single fault).
- Non-application — when dullness or agitation is present, failing to rouse the antidote that would cut it.
- Over-application — when dullness or agitation has already been cut, still rousing the antidote, and so disturbing the mind.
Now the eight abandonments counter them. The first four counter "laxity," and they stand to one another as a single chain of dependence:
- Aspiration is the basis (the support on which effort rests).
- Effort is what rests on it (effort arises in dependence on aspiration).
- Faith is the cause (the proximate cause from which aspiration arises: believing in the fruit, one then wishes for it).
- Pliancy is the fruit (the result the diligent effort produces: the diligent attain superior concentration).
The latter four counter the remaining four faults, each with its own office:
- Mindfulness — "retaining the instruction": it does not lose the object, it holds the holy word (counters forgetting).
- Clear awareness — "detecting sinking and agitation": through mindfulness's retention, it can detect dullness and agitation as they arise (counters dullness-and-agitation).
- Will — "applying": having detected sinking and agitation, it rouses the antidote to subdue them (counters non-application).
- Equanimity — "letting the even flow rest": once sinking and agitation are subdued, it abides in letting-go, so the mind flows evenly and no longer meddles (counters over-application).
The subtlest point of this class lies in the last two, "will" and "equanimity": when sinking or agitation arises, rouse the antidote to subdue it (will); once subdued, let go and let the mind flow evenly, adding no further antidote (equanimity). Counter when countering is called for, let go when letting-go is called for — the whole cultivation of concentration lies in this delicate handling of the five faults and eight abandonments.
3. The Five Faculties and Five Powers: One Set of Wholesome Factors, Two Modes of Force
The fourth class is the five faculties and five powers. The bases of power having given the mind its capacity, once the wholesome roots "conducive to liberation" are complete, one cultivates further "five dominant ones."
Having sown what conduces to liberation, one further cultivates the five dominant ones: aspiration, exertion, non-forgetting, non-distraction, and discernment. As they damage the obscurations they are called "powers"; their order is set by cause and fruit. The stages conducive to penetration are distributed two and two, in the faculties and in the powers.
The "five dominant ones" of the verse — aspiration, application (exertion), non-forgetting, non-distraction, discernment — are, says Vasubandhu, in their order, precisely the five faculties: faith, vigor, mindfulness, concentration, and wisdom. ("Faculty" carries the sense of "dominant, forceful.")
And the five powers? Vasubandhu makes it exact: they are this very same set of five faculties — only, because they have gained a "superior force" and can "damage and subdue the obscurations, no longer mixed with by them," they are renamed "powers." So faculty and power are one in substance and differ only in force: as "able to generate the wholesome" they are faculties; as "able to damage the obscuration" they are powers.
Their order (faith → vigor → mindfulness → concentration → wisdom) is set by mutual cause and fruit: first, decisively believing in cause and fruit, one rouses vigor to gain that fruit; vigorous, one abides in right mindfulness; mindfulness abiding, the mind gains concentration; concentrated, it knows as it is — and knowing as it is, nothing is left undone.
The last line distributes the four wholesome roots of "the stages conducive to penetration" (warmth, summit, forbearance, supreme-mundane-dharma) across the two: warmth and summit at the faculty-stage, forbearance and supreme-mundane-dharma at the power-stage. These four roots are the "path of preparation" within the five stages of Yogācāra.
4. The Factors of Awakening: The Awakening of the Path of Seeing, Whose Heart Is "Non-defilement"
The fifth class is the seven factors of awakening. Vasubandhu marks them out: the factors of awakening stand on the path of seeing — they are the awakening that manifests at seeing. They are seven in full, gathered into five classes.
The factors of awakening are, in brief, five: basis, essence, emergence, and benefit, and the three factors of non-defilement. By the difference of cause, basis, and essence, pliancy, concentration, and equanimity are called the factors of non-defilement.
The seven factors (mindfulness, discernment of phenomena, vigor, joy, pliancy, concentration, equanimity) are gathered into five classes:
- The factor of basis — mindfulness (that on which awakening rests).
- The factor of essence — discernment of phenomena (awakening's own substance: the non-discriminating suchness-knowledge).
- The factor of emergence — vigor.
- The factor of benefit — joy.
- The factor of non-defilement — which opens into three: pliancy, concentration, equanimity.
Why is the last class, "non-defilement," opened into three? The second verse answers: each is named for one sense —
- Pliancy is the cause of non-defilement (coarseness is the cause that breeds the defilements, and pliancy is its near antidote).
- Concentration is its basis.
- Equanimity is its essence.
The seven factors take "mindfulness (basis) and discernment of phenomena (essence)" as their frame, joy and vigor as helpers, and pliancy, concentration, and equanimity as their non-defilement. The awakening of the path of seeing turns on this one word, "non-defilement" — when defilement is exhausted, the knowledge shines.
5. The Path-Factors: The Road of the Path of Cultivation — Self-realization, Then Guiding Others
The sixth class is the eightfold path (the path-factors). Vasubandhu marks them as standing on the path of cultivation, and says they are "eight in full, four in brief" — eight factors gathered into four classes.
Discerning and instructing, the three that bring others to faith, and the three that counter obscuration — so the path-factors come to eight. Showing view, morality, and seclusion, they bring others to deep faith; they counter the root and secondary afflictions and the obstacle to mastery.
The four classes open into eight factors:
- The discerning factor — right view. Though "mundane, it is the post-attainment of the supramundane": the post-attainment knowledge arising after the non-discriminating knowledge of the path of seeing, able to discern what one has oneself realized at seeing.
- The instructing factor — right intention, and a part of right speech; able to give rise to speech that instructs others.
- The factor that brings others to faith — three: right speech, right action, right livelihood.
- The factor that counters obscuration — three: right effort, right mindfulness, right concentration.
The second verse opens out the latter two classes. The three that "bring others to faith" do so by letting others see one's view, morality, and seclusion through one's conduct: right speech (in deciding a point by discussion, letting others trust one's superior wisdom), right action (committing no wrong deed, letting others trust one's pure morality), right livelihood (seeking robe and bowl lawfully, letting others trust one's superior seclusion). The three that "counter obscuration" each counter one obstacle: right effort counters the root afflictions (those abandoned on the path of cultivation), right mindfulness counters the secondary afflictions (dullness and agitation), right concentration counters the obstacle to mastery (what impedes the arising of excellent qualities).
The path of seeing sets up the factors of awakening; the path of cultivation sets up the path-factors — and the path-factors are marked by their joining of self and others: they include both "what one has oneself realized" (right view) and "instructing, bringing to faith, countering obstacles." On the road of the path of cultivation, self-realization and the guidance of others, the severing of obstacles and the bringing-forth of qualities, turn together.
6. The Three Differences in Cultivation: One Set of Factors, Differing in Purity
The seventh class turns to "the differences in cultivation." One and the same set of thirty-seven factors, cultivated, differs in depth according to the stage the practitioner stands at.
With distortion yet conducing to non-distortion; undistorted yet with distortion's residue; undistorted and without residue — these are the differences in cultivation.
Vasubandhu marks three, in order, as belonging to bodhisattvas at the stages of the ordinary being, the learner, and the one beyond learning:
- With distortion, conducing to non-distortion — the ordinary-being stage: still bearing distortion, but cultivation already inclines toward the undistorted (the stages of accumulation and preparation).
- Undistorted, with distortion's residue — the learner's stage: after the path of seeing, no distortion is active, but its latent residue (the dormant seeds) is not yet exhausted.
- Undistorted, without residue — the beyond-learning stage: both distortion and its residue are exhausted.
In a phrase: the cultivation of one and the same set of factors differs, by stage, in the presence or absence of distortion and its residue — the ordinary being inclines toward freedom from it, the learner subdues it, the one beyond learning exhausts it. The path of cultivation is not won in one stroke; it grows pure by degrees across the three stages.
7. How the Bodhisattva Differs from the Two Vehicles: Three Superiorities, Resting on "Non-apprehension"
The closing verse is the chapter's conclusion. The thirty-seven factors are common to the three vehicles (śrāvakas, pratyekabuddhas, and bodhisattvas all cultivate them). On what, then, does the bodhisattva's cultivation differ from the two vehicles'?
What the bodhisattva cultivates differs from the two vehicles by the superiority of its object, attention, and realization.
Vasubandhu marks three superiorities:
- Superiority of object — the two vehicles take only their own body, feeling, mind, and phenomena as object; the bodhisattva takes "both one's own and others' continua" as object (not contemplating oneself alone).
- Superiority of attention — the two vehicles contemplate with the aspect of "impermanence" and the like; the bodhisattva contemplates with the aspect of "non-apprehension" (anupalambha).
- Superiority of realization — the two vehicles cultivate only for their own swift release from bondage; the bodhisattva cultivates to "realize the non-abiding nirvāṇa" (apratiṣṭhita-nirvāṇa).
Of these three, the weightiest is the phrase "the aspect of non-apprehension." Contemplating the same body, feeling, mind, and phenomena, the two vehicles contemplate impermanence, the bodhisattva contemplates non-apprehension — bringing the prajñā of "no-attainment" into the cultivation of the factors of awakening. This is the very bone of the Great Vehicle's path of cultivation: the factors are still the same thirty-seven, but entered through "non-apprehension" and aimed at "the non-abiding nirvāṇa," they part decisively from the two vehicles.
Conclusion: A Single Line through the Cultivation of the Antidotes
Drawing the seven classes together, this chapter is a single complete line of practice:
Mindfulness first "knows" obstacle and antidote and enters the four truths; right exertion takes this up and "does," diligently severing and cultivating; the bases of power cultivate concentration, with fine counter-work among the five faults and eight abandonments; the faculties and powers are one substance in two modes of force, passing through the path of preparation (warmth, summit, forbearance, supreme-mundane-dharma); the factors of awakening manifest on the path of seeing, turning on non-defilement; the path-factors function on the path of cultivation, realizing for oneself and guiding others; the three stages of cultivation show one set of factors growing pure by degrees; and the chapter closes with the bodhisattva's three superiorities — object embracing self and others, attention as non-apprehension, realization as the non-abiding nirvāṇa.
From "knowing obstacle and antidote, entering the four truths" at the start, through concentration, preparation, seeing, and cultivation, to "entering by non-apprehension, aiming at the non-abiding nirvāṇa" — this is the complete sequence of the factors of awakening that the "Cultivation of the Antidotes" chapter lays before us, from the first move of practice all the way to the path distinctive of the Great Vehicle.
考據Apparatus
辯修對治品共 14 偈（[064]–[077]）·修三十七菩提分。genus 分段 · 7 段：念住·正斷[064]–[065] · 神足·五過·八斷行[066]–[069] · 五根·五力[070]–[071] · 覺支[072]–[073] · 道支成八[074]–[075] · 修治差別[076] · 菩薩殊勝[077]。窺基品科：12 頌別明道品（念住1·正斷1·神足4·根力2·覺支2·道支2）＋ 13–14 頌修覺分差別。
科判定位（窺基《述記》T1835·卷中）
本品 genus 段聚偈所依之古德科判——窺基《辯中邊論述記》(T44n1835) 之科文，逐字錄並對位玄奘頌。〔科判＝詮釋史座標·顯既有段結構之古德權威·非新立義。〕
品大文三段：[0022a10]「此品有三。初結前生後標品所明。次此中下正明覺分。三修對治總義下結前修義。」
正明覺分十四頌→二：[0022a15]「此下第二正明覺分。於此品中有十四頌。合分為二。初十二頌別明道品。第十三十四頌明修覺分差別之相。」
十二頌→六科：[0022a18]「十二頌中合分為六。初一頌明修念住。次一頌明修正斷。次四頌明修神足。次有二頌明修根力。」（覺支二頌·道支二頌續之）
| 窺基科判（三十七菩提分） | 頌數 | 玄奘頌 | genus 段 |
|---|---|---|---|
| 念住 | 1 | [064] | 念住·正斷 |
| 正斷 | 1 | [065] | 〃 |
| 神足（五過失·八斷行） | 4 | [066]–[069] | 神足·五過失·八斷行 |
| 根力（五根·五力） | 2 | [070]–[071] | 五根·五力 |
| 覺支 | 2 | [072]–[073] | 覺支 |
| 道支 | 2 | [074]–[075] | 道支成八 |
| 修治差別（凡聖·三乘） | 2 | [076]–[077] | 修治差別／品結 |
〔窺基「故不分根力以成二門」，五根五力合為一科（二頌）。〕
偈 [064]–[065] · 念住·正斷 — 四念住入四諦·四正斷遠離修集
校本錨 · T1601 [p0479a20 / a22] 頌 · T1600 [p0471b11·b21 頌 / p0471b13·b23 論曰] 世親釋 · T1599 [p0458a19·a29] 真諦 · T1835 [p0022a28–0022c21 述曰] 窺基述記
以麁重愛因，我事無迷故，為入四聖諦，修念住應知。 已遍知障治，一切種差別，為遠離修集，勤修四正斷。
深入三門
論諍 / 義理脈絡（樞紐：品轉）
辯真實品辯「所修之境」（真實）竟，辯修對治品辯「能修之道」——即修一切菩提分法（三十七道品）。本品為品二 [034] 覺分「障」之正面「修」（七科同名，一辯障·一辯修）。前二科：
[064] 四念住——觀身受心法以入四聖諦：
| 念住 | 觀 | 入諦 |
|---|---|---|
| 身念住 | 麁重（行苦性） | 苦諦 |
| 受念住 | 受（愛因） | 集諦 |
| 心念住 | 心（我執所依事·怖我斷滅由斯離） | 滅諦 |
| 法念住 | 法（離染淨愚迷） | 道諦 |
[065] 四正斷（正勤）——念住已遍知障治差別，故遠離所治（障）·修集能治（道）：已生惡令斷·未生惡令不生·未生善令生·已生善令增。要義：念住「知」、正斷「行」——知障治差別而後勤斷勤修，道品次第由此起。
世親釋要
論曰：麁重由身而得顯了，故觀察此入苦聖諦。身以有麁重諸行為相故，以諸麁重即行苦性，由此聖觀有漏皆苦。諸有漏受說為愛因，故觀察此入集聖諦。心是我執所依緣事，故觀察此入滅聖諦，怖我斷滅由斯離故。觀察法故，於染淨法遠離愚迷入道聖諦。是故為入四聖諦理，最初說修四念住觀。
論曰：前修念住，已能遍知一切障治品類差別。今為遠離所治障法，及為修集能對治道，於四正斷精勤修習。如說已生惡不善法為令斷故，乃至廣說。
世親配四念住於四諦（身苦·受集·心滅·法道），明念住非泛觀，乃「入諦」之觀；正斷承念住之「遍知障治」，轉為「遠離·修集」之勤行。
諸家異釋
窺基《辯中邊論述記》（T44n1835，沙門基撰，p0022a28–0022c21）：
- 品科：本品十四頌分二——初十二頌別明道品（念住1·正斷1·神足4·根力2·覺支2·道支2）·後二頌（[076]–[077]）明修覺分差別。
- 念住先修：「創修治道先修念住」（《對法》第十），為正觀真實事相。受念住，前真實品「受是苦諦」、此「觀入集諦」——所望別故（望熟因＝苦·望生愛＝集）。
- 正斷：四諦理（能治）·四種境（所治）；引契經「已生惡不善法為令斷故」（四正勤之一）。
譯名 — 古譯對讀（玄奘·真諦）
| 譯本 | 譯文與分析 |
|---|---|
| 陳 真諦《中邊分別論》 (T31n1599) p0458a19 念處 / p0458a29 正勤 (c. 557–569) | 真諦念處頌「麁行貪因故，種故不迷故，為入四諦故，修四念處觀」（麁行＝麁重·貪因＝愛因·種＝我事·不迷＝無迷）；正勤頌「已知非助道，一切種對治，為上二種故，修習四正勤」（非助道＝障·為上二種＝遠離修集）。真諦「念處」＝玄奘「念住」·「如意足」＝「神足」。配四諦與玄奘全同。玄奘從。 |
| ★ 唐 玄奘《辯中邊論頌》 (T31n1601) p0479a20–a22 (661) · 釋 (T31n1600 p0471b11) | 「以麁重愛因……勤修四正斷。」底本：有世親釋＋窺基述記漢傳釋讀鏈。 |
進階參考
★ 四論互讀
| 百法 | 三十頌 | 二十論 | 辯中邊論 |
|---|---|---|---|
| 別境·善心所（念·勤·慧） | — | — | 本段（念住入四諦·正斷遠離修集） |
念住·正斷為三十七菩提分前二科；其「障」見本論辯障品 [034]（念住障＝於事不善巧·正斷障＝懈怠）。與「修」軸（六行門·定願行門）之四念住·四正勤修習對讀。
互見:
- 辯障品 [034]（覺分別障·念住正斷之「障」面）· [066]–[069]（神足，下科）·《大乘阿毘達磨雜集論》菩提分。
- 所本：《大乘阿毘達磨雜集論》（對法）第十 ·《阿含》四念處 — 念住·正勤之所本。
偈 [066]–[069] · 神足·五過失·八斷行 — 滅五過·勤修八斷行
校本錨 · T1601 [p0479a24 / a26 / a28 / b01] 頌 · T1600 [p0471b28·c06·c12 頌 / p0471c01·c08·c16 論曰] 世親釋 · T1599 [p0458b06·b15·b24] 真諦 · T1835 [p0022c22–0023c08 述曰] 窺基述記
依住堪能性，為一切事成，滅除五過失，勤修八斷行。 懈怠、忘聖言，及惛沈、掉舉、不作行作行，是五失應知。 為斷除懈怠，修欲、勤、信、安，即所依、能依，及所因、能果。 為除餘四失，修念、智、思、捨，記言覺沈掉，伏行滅等流。
深入三門
論諍 / 義理脈絡
四神足之修（四頌）。神足＝心住堪能（等持·定），為勝事（神通等）成之因；其修在「滅五過失·勤修八斷行」：
五過失（[067]）：懈怠 · 忘聖言 · 惛沈掉舉（合為一失）· 不作行（沈掉時不作加行斷之）· 作行（已斷復作加行擾心）。
八斷行（[068]–[069]）治五過：
| 八斷行 | 治 | 義（世親） |
|---|---|---|
| 欲 | 懈怠 | 所依（勤所依） |
| 勤（正勤） | 懈怠 | 能依（依欲起） |
| 信 | 懈怠 | 所因（欲生起近因·信受便希望） |
| 安（輕安） | 懈怠 | 能果（勤近所生果·得勝定） |
| 念 | 忘聖言 | 記言（不忘境·記聖言） |
| 智（正知） | 惛沈掉舉 | 覺沈掉（隨覺二失） |
| 思 | 不作行 | 伏行（發加行伏除沈掉） |
| 捨 | 作行 | 滅等流（沈掉斷已·住捨平等而流） |
要義：前四（欲勤信安）成「所依·能依·所因·能果」一組治懈怠；後四（念智思捨）「記言·覺沈掉·伏行·滅等流」次第治餘四失——定之修，全在此五過八行之精微對治。
世親釋要
論曰：應知此中惛沈掉舉合為一失、若為除滅惛沈掉舉不作加行、或已滅除惛沈掉舉、復作加行俱為過失。為除此五、修八斷行。
論曰：為滅懈怠，修四斷行：一欲、二正勤、三信、四輕安。如次應知即所依等。所依，謂欲、勤所依故。能依，謂勤依欲起故。所因，謂信是所依欲生起近因，若信受彼便希望故。能果，謂安是能依勤近所生果，勤精進者得勝定故。為欲對治後四過失，如數修餘四種斷行：一念、二正知、三思、四捨。如次應知即記言等。記言謂，念能不忘境，記聖言故。覺沈掉者，謂即正知，由念記言便能隨覺惛沈、掉舉二過失故。伏行謂思，由能隨覺沈掉失已，為欲伏除發起加行。滅等流者，謂彼沈掉既斷滅已，心便住捨平等而流。
世親立八斷行對五過：欲勤信安（所依·能依·所因·能果）治懈怠、念智思捨（記言·覺沈掉·伏行·滅等流）治餘四。其精微在「思（伏行）·捨（滅等流）」——沈掉起則發加行伏之（思）、既斷則住捨任運平等流（捨），不作不擾，定乃成。
諸家異釋
窺基《辯中邊論述記》（T44n1835，沙門基撰，p0022c22–0023c08）：
- 科：四神足合四頌——第一頌（[066]）出體用（神＝勝事·足＝勝因）·第二頌（[067]）明所治五過·第三四頌（[068]–[069]）明能治八斷行。
- 忘聖言：窺基「舊論言妄尊教」（〈述記〉T1835 底本作「妄」，真諦 T1599 底本作「忘尊教」、玄奘頌作「忘聖言」，妄／忘音近互通；舊論＝真諦），即和上闍梨教誡；窺基廣為「聖言量·稱理可信」（縱非尊師，言可信用即聖言）。
- 伏行·滅等流：思「發起加行」伏除沈掉（此加行道未能正斷，故言伏）；捨「住捨平等而流」（《對法》：最初心平等·次正直·次無功，任運平等流）。
譯名 — 古譯對讀（玄奘·真諦）
| 譯本 | 譯文與分析 |
|---|---|
| 陳 真諦《中邊分別論》 (T31n1599) p0458b06–b24 如意足·五失·八資糧 (c. 557–569) | 真諦如意足頌「隨事住於彼，為成就所須，捨離五失故，修習八資糧」；五失「懈怠、忘尊教，及下劣、掉起，不作意作意」（忘尊教＝忘聖言·下劣＝惛沈·掉起＝掉舉）；八斷行作「八資糧（八種禪定資糧）」，配「依處·能依·因緣·果」（＝玄奘所依·能依·所因·能果）。真諦「如意足」＝玄奘「神足」·「八資糧」＝「八斷行」。玄奘從。 |
| ★ 唐 玄奘《辯中邊論頌》 (T31n1601) p0479a24–b02 (661) · 釋 (T31n1600 p0471b28) | 「依住堪能性……伏行滅等流。」底本：有世親釋＋窺基述記漢傳釋讀鏈。 |
進階參考
★ 四論互讀
| 百法 | 三十頌 | 二十論 | 辯中邊論 |
|---|---|---|---|
| 善心所（信·精進·輕安）·別境（欲·念·定·慧）·不定（尋伺）／隨煩惱（懈怠·惛沈·掉舉·散亂） | — | — | 本段（神足·五過·八斷行） |
八斷行（欲勤信安念智思捨）即《大乘百法明門論》別境·善心所之現行；五過失（懈怠·惛沈·掉舉等）即隨煩惱之現起。其「障」見辯障品 [034]（神足障＝定減二·八斷行隨減一）。與「修」軸定行門之止觀對治對讀。
互見:
- [064]–[065]（念住正斷，上科）· [070]–[071]（根力，下科）· 辯障品 [034]（神足障·定減二）·《大乘百法明門論》別境·善心所（八斷行之數）。
- 所本：《大乘阿毘達磨雜集論》（對法）— 八斷行·捨之所本。
偈 [070]–[071] · 五根·五力 — 五增上即信等五根·損障名力·順決擇二二
校本錨 · T1601 [p0479b03 / b05] 頌 · T1600 [p0471c29·a07·a17 頌 / p0472a02·a08·a18 論曰] 世親釋 · T1599 [p0458c08·c15·c27] 真諦 · T1835 [p0023c09–0024b10 述曰] 窺基述記
已種順解脫，復修五增上，謂欲、行、不忘、不散亂、思擇。 即損障名力，因果立次第。順決擇二二，在五根、五力。
深入三門
論諍 / 義理脈絡
五根·五力（二頌）。順解脫分善根滿已，復修五增上＝信等五根；五根有勝勢用、能損障即名五力；順決擇分之煗頂忍世第一，二二分在五根·五力位：
| 五增上（[070]） | 即五根 | 五力（損障·因果次第） | 順決擇分位 |
|---|---|---|---|
| 欲增上 | 信 | 伏不信障 | — |
| 加行增上（行） | 進 | 伏懈怠障 | 煗·頂 → 五根位 |
| 不忘境增上 | 念 | 伏失念障 | — |
| 不散亂增上 | 定 | 伏散亂障 | 忍·世第一 → 五力位 |
| 思擇增上 | 慧 | 伏無明障 | — |
要義：根力同體（即信進念定慧），別在勢用——根「能生」、力「損障不為所雜」。其因果次第（信→進→念→定→慧）：信因果則發勤、勤則住念、念則得定、定則如實知。煗頂（五根）·忍世第一（五力）即此加行位之四善根。
世親釋要
論曰：由四神足心有堪能，順解脫分善根滿已，復應修習五種增上：一欲增上、二加行增上、三不忘境增上、四不散亂增上、五思擇增上。此五如次第即信等五根。
論曰：即前所說信等五根，有勝勢用復說為力。謂能伏滅不信障等，亦不為彼所陵雜故。此五次第依因果立，以依前因引後果故。謂若決定信有因果，為得此果發勤精進，勤精進已便住正念，住正念已心則得定，心得定已能如實知，既如實知無事不辦，故此次第依因果立。
論曰：順決擇分中暖、頂二種在五根位，忍、世第一法在五力位。
世親明五增上即五根（信進念定慧）、五根勝勢損障即五力，二者同體異用；其次第「信→進→念→定→慧」依因果相生立。煗頂在五根·忍世第一在五力，四加行善根分屬根力。
諸家異釋
窺基《辯中邊論述記》（T44n1835，沙門基撰，p0023c09–0024b10）：
- 科：修根力二頌——第一頌（[070]）明五根·後半頌（[071]下）總明根力位。
- 根力同體異用：「即五根能損障故說之為力」；力「能伏滅不信等障·亦不為彼所陵雜」——陵（抑伏令不起）·雜（間信等生），根位則但名根。
- 因果次第：頌「因果」非所信因果，乃相生前因後果立次第（《對法》四諦染淨因果配信等五）。
譯名 — 古譯對讀（玄奘·真諦）
| 譯本 | 譯文與分析 |
|---|---|
| 陳 真諦《中邊分別論》 (T31n1599) p0458c08–c27 五根·五力·二二位 (c. 557–569) | 真諦五根頌「已下解脫種，欲事增上故，境界不迷沒，不散及思擇」（下解脫種＝種順解脫·欲事＝欲行）；五力「說力損惑故，前因後是果」；二二位「二二通達分，五根及五力」（煖頂立行五根·忍世第一立行五力）。真諦「通達分」＝玄奘「順決擇分」。配信進念定慧與玄奘全同。玄奘從。 |
| ★ 唐 玄奘《辯中邊論頌》 (T31n1601) p0479b03–b05 (661) · 釋 (T31n1600 p0471c29) | 「已種順解脫……在五根、五力。」底本：有世親釋＋窺基述記漢傳釋讀鏈。 |
進階參考
★ 四論互讀
| 百法 | 三十頌 | 二十論 | 辯中邊論 |
|---|---|---|---|
| 善心所（信·精進）·別境（念·定·慧） | — | — | 本段（五根·五力·順決擇位） |
五根·五力同體（信進念定慧）即《大乘百法明門論》善·別境心所之勝用；其「障」見辯障品 [034]（五根障＝不植·五力障＝羸劣）。煗頂忍世第一四善根，通唯識五位之加行位。
互見:
- [066]–[069]（神足，上科）· [072]–[073]（覺支，下科·見道）· 辯障品 [034]（五根五力障）·《大乘百法明門論》信進念定慧。
- 所本：《大乘阿毘達磨雜集論》（對法）— 根力·四加行之所本。
偈 [072]–[073] · 覺支 — 七覺支略五·三無染支
校本錨 · T1601 [p0479b07 / b09] 頌 · T1600 [p0472a21·a28 頌 / p0472a23·b01 論曰] 世親釋 · T1599 [p0459a03·a11] 真諦 · T1835 [p0024b19–0025a07 述曰] 窺基述記
覺支略有五，謂所依、自性、出離并利益，及三無染支。 由因緣所依，自性義差別，故輕安、定、捨，說為無染支。
深入三門
論諍 / 義理脈絡
七覺支（位在見道）廣七略五。七覺支（念·擇法·精進·喜·輕安·定·捨）攝為五支，末「無染支」復開三：
| 五支 | 七覺支 | 義 |
|---|---|---|
| 覺所依支 | 念 | 覺之所依 |
| 覺自性支 | 擇法 | 覺之自性（無分別如如智） |
| 覺出離支 | 精進 | 出離 |
| 覺利益支 | 喜 | 利益 |
| 覺無染支（三） | 輕安·定·捨 | 無染（見〔073〕） |
[073] 三無染支之別：輕安＝無染因緣（麁重為染因·輕安近對治）·定＝無染所依·捨＝無染自性。要義：七覺支以「念（所依）·擇法（自性·覺之正體）」為骨，喜精進為助，輕安定捨成其無染——見道之覺，染盡而智明。
世親釋要
論曰：此支助覺故名覺支。由此覺支位在見道，廣有七種，略為五支。一覺所依支，謂念。二覺自性支，謂擇法。三覺出離支，謂精進。四覺利益支，謂喜。五覺無染支，此復三種，謂安、定、捨。
論曰：輕安即是無染因緣。麁重為因生諸雜染，輕安是彼近對治故。所依謂定，自性即捨。故此無染義別有三。
世親以「所依（念）·自性（擇法）·出離（精進）·利益（喜）·無染（安定捨）」攝七覺支為五；無染復三——輕安（因緣·治麁重）·定（所依）·捨（自性）。覺支位在見道，故以「無染」為要——染盡乃真覺。
諸家異釋
窺基《辯中邊論述記》（T44n1835，沙門基撰，p0024b19–0025a07，覺支二頌）：
- 覺支二頌——第一頌（[072]）七覺支略五·第二頌（[073]）釋無染三。
- 覺＝無分別如如智；分＝同事法朋（七法相助名分）；位在見道。
譯名 — 古譯對讀（玄奘·真諦）
| 譯本 | 譯文與分析 |
|---|---|
| 陳 真諦《中邊分別論》 (T31n1599) p0459a03 覺分 / p0459a11 無染三 (c. 557–569) | 真諦覺分頌「依分自體分，第三出離分，第四功德分，三種滅惑分」（依分＝所依·自體分＝自性·功德分＝利益·滅惑分＝無染三）；無染三「因緣依處故，自性故言說」（猗〔輕安〕＝因緣·禪定＝依止·捨＝自性）。真諦「覺分」＝玄奘「覺支」·「猗」＝「輕安」·「滅惑分」＝「無染支」。真諦明「覺＝無分別如如智·分＝同事法朋」與窺基同。玄奘從。 |
| ★ 唐 玄奘《辯中邊論頌》 (T31n1601) p0479b07–b09 (661) · 釋 (T31n1600 p0472a21) | 「覺支略有五……說為無染支。」底本：有世親釋＋窺基述記漢傳釋讀鏈。 |
進階參考
★ 四論互讀
| 百法 | 三十頌 | 二十論 | 辯中邊論 |
|---|---|---|---|
| 善心所（輕安·定·捨〔行捨〕）·別境（念·定·慧〔擇法〕） | —（見道·無分別智） | — | 本段（七覺支略五·三無染·見道） |
七覺支位在見道，與《唯識三十論頌》「見道·無分別智」相發；輕安·行捨即《大乘百法明門論》善心所。其「障」見辯障品 [034]（覺支障＝見過失·見道所顯）。
互見:
- [070]–[071]（根力，上科·加行位）· [074]–[075]（道支，下科·修道）· 辯障品 [034]（覺支障·見道）·《唯識三十論頌》見道無分別智。
- 所本：《大乘阿毘達磨雜集論》（對法）— 七覺支之所本。
偈 [074]–[075] · 道支成八 — 八正道略四廣八·三類成支
校本錨 · T1601 [p0479b11 / b13] 頌 · T1600 [p0472b05·b15 頌 / p0472b07·b17 論曰] 世親釋 · T1599 [p0459a15·a22] 真諦 · T1835 [p0025a08–0025c05 述曰] 窺基述記
分別及誨示，令他信有三，對治障亦三，故道支成八。 表見戒遠離，令他深信受，對治本隨惑，及自在障故。
深入三門
論諍 / 義理脈絡
八正道（位在修道）略四廣八。四支開為八：
| 略四 | 廣八 | 義 |
|---|---|---|
| 分別支 | 正見 | 世間出世後得·分別見道自所證 |
| 誨示支 | 正思惟·正語一分 | 等起發言誨示他 |
| 令他信支（三） | 正語·正業·正命 | 表已見·戒·遠離，令他信受（[075]上） |
| 對治障支（三） | 正精進·正念·正定 | 對治本惑·隨惑·自在障（[075]下） |
[075] 釋後二支之三：令他信三——正語（論議決擇·表勝慧）·正業（不作邪業·表淨戒）·正命（如法乞求·表勝遠離）；對治障三——正精進（治本煩惱·修所斷）·正念（治隨煩惱·惛沈掉舉）·正定（治自在障·引神通勝功德）。要義：見道立覺支、修道立道支——道支兼「自證（正見）·誨他（正思語）·令信（語業命）·治障（進念定）」，自利利他俱備。
世親釋要
論曰：於修道位建立道支，故此道支廣八略四。一分別支，謂正見。此雖是世間而出世後得，由能分別見道位中自所證故。二誨示他支，謂正思惟、正語一分，等起發言誨示他故。三令他信支，此有三種，謂正語、正業、正命。四對治障支，亦有三種，謂正精進、正念、正定。由此道支略四廣八。
論曰：正語等三如次表已見戒遠離令他信受。謂由正語論議決擇，令他信知已有勝慧。由正業故不作邪業，令他信知已有淨戒，由正命故應量應時如法乞求衣鉢等物，令他信已有勝遠離。正精進等三如次對治本隨二煩惱及自在障。此所對治略有三種：一根本煩惱，謂修所斷；二隨煩惱，謂惛沈掉舉；三自在障，謂障所引勝品功德。此中正精進別能對治初，為對治彼勤修道故。正念別能對治第二，繫念安住止等相中，遠離惛沈及掉舉故。正定別能對治第三，依勝靜慮速能引發諸神通等勝功德故。
世親判八正道為四類：分別（正見·自證）·誨示（正思語·誨他）·令他信（語業命·表見戒遠離）·對治障（進念定·治本惑隨惑自在障）。修道之道支，由「自所證」而「誨他·令信·治障」，自證與化他、斷障與發德並運。
諸家異釋
窺基《辯中邊論述記》（T44n1835，沙門基撰，p0025a08–0025c05，道支二頌）：
- 道支二頌——第一頌（[074]）略四廣八·第二頌（[075]）釋後二支各三之由。
- 正見「世間而出世後得」——見道無分別智之後得智，能分別見道自證。
譯名 — 古譯對讀（玄奘·真諦）
| 譯本 | 譯文與分析 |
|---|---|
| 陳 真諦《中邊分別論》 (T31n1599) p0459a15 道分 / p0459a22 令他信 (c. 557–569) | 真諦道分頌「分決及令至，令他信三種，對治不助法，說道有八分」（分決＝分別·令至＝誨示·不助法＝障）；令他信「見戒及知足，應知令他信」（見＝正語表勝慧·戒＝正業表淨戒·知足＝正命表遠離）。真諦「道分」＝玄奘「道支」。配略四廣八與玄奘全同。玄奘從。 |
| ★ 唐 玄奘《辯中邊論頌》 (T31n1601) p0479b11–b13 (661) · 釋 (T31n1600 p0472b05) | 「分別及誨示……及自在障故。」底本：有世親釋＋窺基述記漢傳釋讀鏈。 |
進階參考
★ 四論互讀
| 百法 | 三十頌 | 二十論 | 辯中邊論 |
|---|---|---|---|
| 善心所（精進·念·定）·別境（慧〔正見〕） | —（修道·後得智） | — | 本段（八正道略四廣八·修道） |
八正道位在修道，正見「出世後得」即《唯識三十論頌》修道後得智；正語業命之「令他信」兼戒學。其「障」見辯障品 [034]（道支障＝麁重過失·修道所顯）。
互見:
- [072]–[073]（覺支，上科·見道）· [076]（修治差別，下科）· 辯障品 [034]（道支障·修道）·《唯識三十論頌》修道後得智。
- 所本：《大乘阿毘達磨雜集論》（對法）— 八正道之所本。
偈 [076] · 修治差別 — 三位（異生·有學·無學）
校本錨 · T1601 [p0479b15] 頌 · T1600 [p0472c01 頌 / p0472c03 論曰] 世親釋 · T1599 [p0459b11] 真諦 · T1835 [p0025c06–0026a03 述曰] 窺基述記
有倒順無倒，無倒有倒隨，無倒無倒隨，是修治差別。
深入三門
論諍 / 義理脈絡
修治（菩提分修）之位差別，三種如次在異生·有學·無學位菩薩：
| 修治 | 位 | 義 |
|---|---|---|
| 有顛倒順無顛倒 | 異生位 | 尚有顛倒，而所修順無顛倒（資糧加行） |
| 無顛倒有顛倒隨 | 有學位 | 已無顛倒（見道後），而有顛倒隨眠未盡 |
| 無顛倒無顛倒隨 | 無學位 | 顛倒及隨眠俱盡 |
要義：同一菩提分修，隨位而異其「顛倒·隨眠」之有無——異生順之·有學伏之·無學盡之。此明修道非一蹴，乃歷三位漸淨。
世親釋要
論曰：此修對治略有三種，一有顛倒順無顛倒、二無顛倒有顛倒隨、三無顛倒無顛倒隨。如是三種修治差別，如次在異生、有學、無學位菩薩。
世親以「顛倒·顛倒隨（隨眠）」之有無，判修治三位：異生（有倒順無倒）·有學（無倒有倒隨）·無學（無倒無倒隨）。三位菩薩同修菩提分，淨染之深淺有別。
諸家異釋
窺基《辯中邊論述記》（T44n1835，沙門基撰，p0025c06–0026a03）：
- [076]–[077] 二頌明修覺分差別（修治位差別·菩薩與二乘別）。修治三位如次異生·有學·無學位菩薩。
譯名 — 古譯對讀（玄奘·真諦）
| 譯本 | 譯文與分析 |
|---|---|
| 陳 真諦《中邊分別論》 (T31n1599) p0459b11 修治差別 (c. 557–569) | 真諦頌「隨不倒有倒，隨顛倒不倒，無倒無隨倒，修對治三種」；釋配「凡夫位中·有學聖位中·無學聖位中」，與玄奘「有倒順無倒·無倒有倒隨·無倒無倒隨」三位義同。玄奘從。 |
| ★ 唐 玄奘《辯中邊論頌》 (T31n1601) p0479b15 (661) · 釋 (T31n1600 p0472c01) | 「有倒順無倒，無倒有倒隨，無倒無倒隨，是修治差別。」底本：有世親釋＋窺基述記漢傳釋讀鏈。 |
進階參考
★ 四論互讀
| 百法 | 三十頌 | 二十論 | 辯中邊論 |
|---|---|---|---|
| —（位次淨染） | 五位·見修究竟（漸淨二障） | — | 本頌（修治三位·異生有學無學） |
修治三位（異生·有學·無學）與《唯識三十論頌》五位（資糧·加行·通達·修習·究竟）之漸淨相發——顛倒·隨眠之有無，即二障現行·種子之斷否。
互見:
- [074]–[075]（道支，上科）· [077]（菩薩殊勝，下科·品結）·《唯識三十論頌》五位漸淨。
- 所本：《瑜伽師地論》— 三位修治之所本。
偈 [077] · 辯修對治品結 — 菩薩三殊勝·與二乘差別
校本錨 · T1601 [p0479b17] 頌 · T1600 [p0472c08 頌 / p0472c10 論曰 / p0472c18 總義] 世親釋 · T1599 [p0459b18] 真諦 · T1835 [p0026a04–0026b09 述曰] 窺基述記
菩薩所修習，由所緣作意，證得殊勝故，與二乘差別。
深入三門
論諍 / 義理脈絡（品結）
辯修對治品結頌。菩薩修菩提分，與二乘（聲聞·獨覺）由三緣殊勝而別：
| 三緣 | 二乘 | 菩薩 |
|---|---|---|
| 所緣 | 唯自相續身等為境 | 通自他相續身等為境 |
| 作意 | 以無常等行相思惟 | 以無所得行相思惟 |
| 證得 | 但為身等速得離繫 | 不為速離繫，但為證無住涅槃 |
要義：同修念住等三十七道品，二乘為自速離繫、菩薩為證無住涅槃——所緣（自他）·作意（無所得）·證得（無住涅槃）三者，正大乘菩提分之異於二乘者。三十七道品本通三乘，唯此三緣分大小。世親復出「修對治總義」十二修（開覺·損減·瑩飾·發上·隣近·證入·增勝·初中後位·有上·無上修），總攝菩提分修之諸相。
世親釋要
論曰：聲聞、獨覺以自相續身等為境而修對治；菩薩通以自他相續身等為境而修對治。聲聞獨覺於身等境，以無常等行相思惟而修對治；若諸菩薩於身等境，以無所得行相思惟而修對治。聲聞獨覺修念住等，但為身等速得離繫；若諸菩薩修念住等，不為身等速得離繫，但為證得無住涅槃。菩薩與二乘所修對治，由此三緣故而有差別。
修對治總義者，謂開覺修；損減修；瑩飾修；發上修；隣近修，謂隣近見道故；證入修；增勝修；初位修；中位修；後位修；有上修；無上修，謂所緣作意至得殊勝。
世親判菩薩三緣殊勝：所緣通自他·作意無所得·證得無住涅槃。「無所得行相」一句尤要——同觀身等，二乘作無常觀、菩薩作無所得觀，般若無所得入於菩提分，乃大乘修道之骨。
諸家異釋
窺基《辯中邊論述記》（T44n1835，沙門基撰，p0026a04–0026b09）：
- [076]–[077] 二頌明修覺分差別之相；本頌明菩薩與二乘三緣別（所緣·作意·證得）。
- 「無所得行相」即般若無所得觀入菩提分，異二乘無常等行相。
譯名 — 古譯對讀（玄奘·真諦）
| 譯本 | 譯文與分析 |
|---|---|
| 陳 真諦《中邊分別論》 (T31n1599) p0459b18 菩薩差別 (c. 557–569) | 真諦頌「境界及思惟，至得有差別」；釋明菩薩異二乘三緣——境界（自他相續身）·思惟（無生得道理）·至得（無住處涅槃），與玄奘「所緣·作意·證得」三殊勝義同。玄奘從。 |
| ★ 唐 玄奘《辯中邊論頌》 (T31n1601) p0479b17 (661) · 釋 (T31n1600 p0472c08) | 「菩薩所修習，由所緣作意，證得殊勝故，與二乘差別。」底本：有世親釋＋窺基述記漢傳釋讀鏈。 |
進階參考
★ 四論互讀
| 百法 | 三十頌 | 二十論 | 辯中邊論 |
|---|---|---|---|
| 無為·真如（無住涅槃所顯） | 轉依·無住涅槃 | 唯識無境（無所得行相） | 本頌（菩薩三殊勝·無所得·無住涅槃） |
菩薩「無所得行相·為證無住涅槃」，與《唯識三十論頌》轉依所證無住涅槃、《攝大乘論》菩薩道相發；「無所得」即般若波羅蜜入菩提分。辯障品 [024] 取捨生死障（礙無住涅槃）正此頌之反面。
互見:
- [076]（修治三位，上科）· 辯障品 [024]（取捨生死障·礙無住涅槃，本頌之反面）· 辯得果品（品六，修對治所得果）·《攝大乘論》菩薩道·《唯識三十論頌》無住涅槃。
- 所本：《攝大乘論》·《般若》— 菩薩道·無所得之所本。
Covers all 14 verses of this chapter ([064]–[077]), cultivating the thirty-seven limbs of awakening, grouped into the seven genus sections: Mindfulness & Right Effort [064]–[065] · Bases of Power, Five Faults, Eight Abandonments [066]–[069] · Five Faculties & Five Powers [070]–[071] · Factors of Awakening [072]–[073] · Path-factors [074]–[075] · The Three Differences in Cultivation [076] · How the Bodhisattva Differs from the Two Vehicles [077]. Kuiji's chapter-division: the first twelve verses set out the limbs of the path in particular (mindfulness 1 · right exertion 1 · bases of power 4 · faculties & powers 2 · awakening 2 · path 2), the last two ([076]–[077]) the differences in cultivating the awakening-factors.
Doctrinal Outline (Kuiji's 科判, T1835 · fasc. 中)
The ancient doctrinal outline (科判) underlying this chapter's genus-grouped verse sections — Kuiji's Madhyāntavibhāga Shuji (T44n1835), transcribed verbatim and aligned to Xuanzang's verses. 〔科判＝詮釋史座標·顯既有段結構之古德權威·非新立義。〕
Chapter's three-part division: [0022a10]「此品有三。初結前生後標品所明。次此中下正明覺分。三修對治總義下結前修義。」
The main exposition of the limbs of awakening — fourteen verses in two parts: [0022a15]「此下第二正明覺分。於此品中有十四頌。合分為二。初十二頌別明道品。第十三十四頌明修覺分差別之相。」
The twelve verses in six divisions: [0022a18]「十二頌中合分為六。初一頌明修念住。次一頌明修正斷。次四頌明修神足。次有二頌明修根力。」 (followed by the factors-of-awakening 2 verses · the path-factors 2 verses)
| Kuiji's 科判 node (the thirty-seven limbs of awakening) | Verses | Xuanzang verse | Genus segment |
|---|---|---|---|
| Foundations of mindfulness | 1 | [064] | Mindfulness & Right Effort |
| Right efforts | 1 | [065] | (same) |
| Bases of power (five faults · eight abandonments) | 4 | [066]–[069] | Bases of Power, Five Faults, Eight Abandonments |
| Faculties & powers (five faculties · five powers) | 2 | [070]–[071] | Five Faculties & Five Powers |
| Factors of awakening | 2 | [072]–[073] | Factors of Awakening |
| Path-factors | 2 | [074]–[075] | The Path-Factors Made Eight |
| Difference in cultivation (ordinary / learner / adept · the three vehicles) | 2 | [076]–[077] | The Three Differences in Cultivation / Close of the Chapter |
〔Kuiji: "thus the faculties and powers are not divided into two gates" — the five faculties and five powers are combined into one division (two verses).〕
Verse [064]–[065] · Mindfulness & Right Effort — the four foundations of mindfulness entering the four truths · the four right exertions, distancing & accumulating
Source anchor · T1601 [p0479a20 / a22] verse · T1600 [p0471b11·b21 verse / p0471b13·b23 comm.] bhāṣya · T1599 [p0458a19·a29] Paramārtha · T1835 [p0022a28–0022c21 述曰] Kuiji 述記
以麁重愛因，我事無迷故，為入四聖諦，修念住應知。 已遍知障治，一切種差別，為遠離修集，勤修四正斷。
In Depth · The Three Gates
The Debate
〔Verse [064]〕
Having finished the chapter on Reality, which discussed the object to be cultivated (the real), the chapter on Cultivating the Antidotes turns to the path of cultivation — namely, the cultivation of all the limbs of awakening (the thirty-seven limbs of the path). This chapter is the positive cultivation answering, point for point, the obscurations of the awakening-factors set out in [034] of Chapter 2 (the same seven classes, one chapter discussing the obscuration, one the cultivation). The first two classes:
[064] The four foundations of mindfulness — contemplating body, feeling, mind, and dharmas so as to enter the four noble truths:
| Foundation of mindfulness | Contemplates | Truth entered |
|---|---|---|
| body-mindfulness | coarseness (the nature of conditioned suffering) | suffering |
| feeling-mindfulness | feeling (the cause of craving) | origination |
| mind-mindfulness | mind (the object on which self-grasping rests; the dread of self-annihilation departs through this) | cessation |
| dharma-mindfulness | dharmas (free of delusion about the defiled and the pure) | the path |
[065] The four right exertions — mindfulness having already comprehended in full the distinctions of obscuration-and-antidote, one therefore distances oneself from the to-be-countered (obscuration) and accumulates the countering (path): cause arisen evil to cease · unarisen evil not to arise · unarisen good to arise · arisen good to increase. The crux: mindfulness "knows," right exertion "acts" — having known the distinctions of obscuration-and-antidote, one then diligently severs and diligently cultivates; the sequence of the limbs of the path begins from here.
From Vasubandhu
〔Verse [064]〕
論曰：麁重由身而得顯了，故觀察此入苦聖諦。身以有麁重諸行為相故，以諸麁重即行苦性，由此聖觀有漏皆苦。諸有漏受說為愛因，故觀察此入集聖諦。心是我執所依緣事，故觀察此入滅聖諦，怖我斷滅由斯離故。觀察法故，於染淨法遠離愚迷入道聖諦。是故為入四聖諦理，最初說修四念住觀。
Translation (mine): "Commentary. Coarseness becomes manifest through the body, and so contemplating this enters the noble truth of suffering. The body has the coarse conditioned formations for its character; and because all coarseness is the very nature of the suffering of formation, by this noble contemplation all that is contaminated is suffering. The contaminated feelings are said to be the cause of craving, and so contemplating this enters the noble truth of origination. Mind is the object on which self-grasping rests and to which it refers, and so contemplating this enters the noble truth of cessation, for through it the dread of the self's annihilation departs. By contemplating dharmas, one departs from delusion about the defiled and the pure dharmas and enters the noble truth of the path. Therefore, in order to enter the principle of the four noble truths, the cultivation of the four foundations of mindfulness is set forth at the very first."
〔Verse [065]〕
論曰：前修念住，已能遍知一切障治品類差別。今為遠離所治障法，及為修集能對治道，於四正斷精勤修習。如說已生惡不善法為令斷故，乃至廣說。
Translation (mine): "Commentary. In the prior cultivation of the foundations of mindfulness, one has been able to comprehend in full all the distinctions among the classes of obscuration-and-antidote. Now, in order to distance oneself from the obscuring dharmas to be countered, and in order to cultivate and accumulate the countering path, one diligently cultivates the four right exertions. As it is said, 'so that arisen evil and unwholesome dharmas may cease' — and so on at length."
Vasubandhu matches the four foundations of mindfulness to the four truths (body–suffering · feeling–origination · mind–cessation · dharmas–the path), showing that mindfulness is no diffuse contemplation but a contemplation that "enters the truths"; right exertion takes up mindfulness's "comprehending in full the obscuration-and-antidote" and turns it into the diligent action of "distancing and accumulating."
Commentarial Forks
Kuiji's exegesis (辯中邊論述記, Shuji; T44n1835, by 沙門基, p0022a28–0022c21):
- Chapter-division: this chapter's fourteen verses divide in two — the first twelve set out the limbs of the path in particular (mindfulness 1 · right exertion 1 · bases of power 4 · faculties & powers 2 · awakening 2 · path 2), the last two ([076]–[077]) the differences in cultivating the awakening-factors.
- Mindfulness cultivated first: "in first cultivating the path of antidotes, one first cultivates mindfulness" (Abhidharma-samuccaya fascicle 10), for the right contemplation of the real character of things. As for feeling-mindfulness, in the prior chapter on Reality "feeling was the truth of suffering," while here "contemplating it enters the truth of origination" — the standpoint differs (regarding it as the matured cause = suffering; regarding it as giving rise to craving = origination).
- Right exertion: the principle of the four truths (the countering) · the four kinds of object (the to-be-countered); citing the scripture, "so that arisen evil and unwholesome dharmas may cease" (one of the four right exertions).
Translation Choices · Two ancient witnesses (Xuanzang · Paramārtha)
| Witness | Text & Analysis |
|---|---|
| Chen · Paramārtha, 中邊分別論 (T31n1599) p0458a19 念處 / p0458a29 正勤 (c. 557–569) | Paramārtha's mindfulness-verse: 「麁行貪因故，種故不迷故，為入四諦故，修四念處觀」 (麁行 = coarseness · 貪因 = the cause of craving · 種 = the object of self [我事] · 不迷 = free of delusion [無迷]); his right-exertion verse: 「已知非助道，一切種對治，為上二種故，修習四正勤」 (非助道 = obscuration [障] · 為上二種 = distancing-and-accumulating [遠離修集]). Paramārtha's 「念處」 = Xuanzang's 「念住」, and his 「如意足」 = 「神足」. The matching to the four truths is wholly identical with Xuanzang. Xuanzang followed. |
| ★ Tang · Xuanzang, 辯中邊論頌 (T31n1601) p0479a20–a22 (661) · bhāṣya (T31n1600 p0471b11) | 「以麁重愛因……勤修四正斷。」Base text: it carries the complete Chinese reading-chain — Vasubandhu's bhāṣya (T1600) + Kuiji's 述記 (T1835). |
For Scholars · notes, parallels, cross-references
★ Quartet Reading-Map
| Baifa | Sanshisong | Ershilun | Madhyāntavibhāga |
|---|---|---|---|
| object-specific & wholesome mental factors (mindfulness · effort · wisdom) | — | — | this section (mindfulness entering the four truths · right exertion distancing & accumulating) |
Mindfulness and right exertion are the first two of the seven classes of the thirty-seven limbs of awakening; their "obscuration" is found in the chapter on Obscurations, [034] of this treatise (the obscuration of mindfulness = unskillfulness regarding objects · the obscuration of right exertion = sloth). Read against the four foundations of mindfulness and the four right exertions of the cultivation-axis (the Six Practice Gates · the gate of meditative cultivation and aspiration).
Key Terms (IAST)
the four foundations of mindfulness — catvāri smṛty-upasthānāni (四念住) — contemplating body, feeling, mind, and dharmas so as to enter the four noble truths (body–suffering · feeling–origination · mind–cessation · dharmas–the path).
the four right exertions — catvāri samyak-prahāṇāni (四正斷 / 正勤) — having comprehended the obscuration-and-antidote in full, distancing oneself from the obscuration and accumulating the path: arisen evil to cease · unarisen evil not to arise · unarisen good to arise · arisen good to increase.
sibling cross-references:
- Chapter on Obscurations [034] (the awakening-factors discussed by obscuration · the "obscuration" face of mindfulness & right exertion) · [066]–[069] (bases of power, the next class) · the Mahāyāna-abhidharma-samuccaya's limbs of awakening.
Verse [066]–[069] · Bases of Power, Five Faults, Eight Abandonments — extinguishing the five faults · diligently cultivating the eight abandonments
Source anchor · T1601 [p0479a24 / a26 / a28 / b01] verse · T1600 [p0471b28·c06·c12 verse / p0471c01·c08·c16 comm.] bhāṣya · T1599 [p0458b06·b15·b24] Paramārtha · T1835 [p0022c22–0023c08 述曰] Kuiji 述記
依住堪能性，為一切事成，滅除五過失，勤修八斷行。 懈怠、忘聖言，及惛沈、掉舉、不作行作行，是五失應知。 為斷除懈怠，修欲、勤、信、安，即所依、能依，及所因、能果。 為除餘四失，修念、智、思、捨，記言覺沈掉，伏行滅等流。
In Depth · The Three Gates
The Debate
The cultivation of the four bases of power (four verses). A base of power (ṛddhi-pāda) = the mind's serviceable abiding (concentration, samādhi), the cause whereby the excellent matters (the supernormal powers and the like) are accomplished; its cultivation lies in "extinguishing the five faults and diligently cultivating the eight abandonments":
The five faults ([067]): sloth · forgetting the holy word · dullness-and-agitation (counted together as one fault) · non-application (failing, when dull-or-agitated, to apply the effort that severs it) · application (when already severed, again applying effort and so disturbing the mind).
The eight abandonments ([068]–[069]), countering the five faults:
| Eight abandonments | Counters | Sense (Vasubandhu) |
|---|---|---|
| aspiration (欲) | sloth | basis (the basis of effort) |
| effort (勤) | sloth | what rests on it (arises in dependence on aspiration) |
| faith (信) | sloth | cause (the proximate cause of aspiration's arising; trusting, one then aspires) |
| pliancy (pliancy, 安) | sloth | fruit (the proximate fruit born of effort; the diligent attain excellent concentration) |
| mindfulness (念) | forgetting the holy word | remembering the word (not forgetting the object, remembering the holy word) |
| awareness (right knowing, 智) | dullness-and-agitation | detecting dullness-and-agitation (detecting the two faults as they come) |
| volition (思) | non-application | subduing by application (rousing the effort that subdues dullness-and-agitation) |
| equanimity (捨) | application | the abiding outflow (dullness-and-agitation severed, abiding in equanimity and flowing evenly) |
The crux: the first four (aspiration, effort, faith, pliancy) form one set — "basis · what-rests-on-it · cause · fruit" — countering sloth; the latter four (mindfulness, awareness, volition, equanimity) — "remembering the word · detecting dullness-and-agitation · subduing by application · the abiding outflow" — counter in sequence the remaining four faults. The cultivation of concentration lies wholly in this subtle countering of the five faults and eight abandonments.
From Vasubandhu
論曰：應知此中惛沈掉舉合為一失、若為除滅惛沈掉舉不作加行、或已滅除惛沈掉舉、復作加行俱為過失。為除此五、修八斷行。
Translation (mine): "Commentary. It should be known that here dullness and agitation are counted together as one fault; that failing to apply effort in order to extinguish dullness-and-agitation, or, when dullness-and-agitation have already been extinguished, again applying effort — both are faults. In order to remove these five, one cultivates the eight abandonments."
論曰：為滅懈怠，修四斷行：一欲、二正勤、三信、四輕安。如次應知即所依等。所依，謂欲、勤所依故。能依，謂勤依欲起故。所因，謂信是所依欲生起近因，若信受彼便希望故。能果，謂安是能依勤近所生果，勤精進者得勝定故。為欲對治後四過失，如數修餘四種斷行：一念、二正知、三思、四捨。如次應知即記言等。記言謂，念能不忘境，記聖言故。覺沈掉者，謂即正知，由念記言便能隨覺惛沈、掉舉二過失故。伏行謂思，由能隨覺沈掉失已，為欲伏除發起加行。滅等流者，謂彼沈掉既斷滅已，心便住捨平等而流。
Translation (mine): "Commentary. In order to extinguish sloth, one cultivates four abandonments: (1) aspiration, (2) effort, (3) faith, (4) pliancy. They should be known, in order, as the basis and so forth. The basis means: it is the basis of aspiration and effort. What-rests-on-it means: effort arises in dependence on aspiration. The cause means: faith is the proximate cause of the arising of the basis, aspiration — for, trusting in it, one then aspires. The fruit means: pliancy is the proximate fruit born of the resting effort — for the diligently energetic attain excellent concentration. In order to counter the latter four faults, one cultivates, by their number, the remaining four abandonments: (1) mindfulness, (2) right knowing, (3) volition, (4) equanimity. They should be known, in order, as remembering-the-word and so forth. Remembering-the-word means: mindfulness can keep from forgetting the object, remembering the holy word. Detecting dullness-and-agitation means: this is right knowing — by mindfulness's remembering the word, one can then detect, as they come, the two faults of dullness and agitation. Subduing by application means: volition — by being able to detect, as they come, the faults of dullness-and-agitation, one rouses the effort in order to subdue and remove them. The abiding outflow means: those dullness-and-agitation having been severed and extinguished, the mind then abides in equanimity and flows evenly."
Vasubandhu establishes the eight abandonments against the five faults: aspiration, effort, faith, pliancy (basis · what-rests-on-it · cause · fruit) counter sloth; mindfulness, awareness, volition, equanimity (remembering-the-word · detecting dullness-and-agitation · subduing by application · the abiding outflow) counter the remaining four. The subtlety lies in "volition (subduing by application) · equanimity (the abiding outflow)" — when dullness-and-agitation arise one rouses effort to subdue them (volition), and once severed one abides in equanimity, flowing evenly and spontaneously (equanimity), neither applying nor disturbing; and so concentration is accomplished.
Commentarial Forks
Kuiji's exegesis (辯中邊論述記, Shuji; T44n1835, by 沙門基, p0022c22–0023c08):
- Division: the four bases of power comprise four verses — the first verse ([066]) sets out their essence-and-function (神 = the excellent matter · 足 = the excellent cause) · the second verse ([067]) shows the five faults to be countered · the third and fourth verses ([068]–[069]) show the eight abandonments that counter them.
- Forgetting the holy word: Kuiji notes "the old treatise reads 妄尊教 ('falsely [reverencing] the venerable's teaching')" (the Shuji base text reads 妄, Paramārtha's T1599 base text reads 忘尊教 'forgetting the venerable's teaching', Xuanzang's verse reads 忘聖言 'forgetting the holy word'; 妄 / 忘 are near in sound and interchangeable; the old treatise = Paramārtha), i.e. the instruction of one's preceptor and ācārya; Kuiji broadens it to "the means of valid scripture · what accords with principle and is worthy of faith" (even where it is not the venerable teacher, a word that may be trusted and acted on is the holy word).
- Subduing by application · the abiding outflow: volition "rouses the effort of application" to subdue and remove dullness-and-agitation (this is the path of application, not yet able to sever in the proper sense, hence it is said to "subdue"); equanimity "abides in equanimity and flows evenly" (the Abhidharma-samuccaya: at first the mind is even · next upright · next effortless, flowing evenly and spontaneously).
Translation Choices · Two ancient witnesses (Xuanzang · Paramārtha)
| Witness | Text & Analysis |
|---|---|
| Chen · Paramārtha, 中邊分別論 (T31n1599) p0458b06–b24 如意足·五失·八資糧 (c. 557–569) | Paramārtha's base-of-power verse: 「隨事住於彼，為成就所須，捨離五失故，修習八資糧」; the five faults: 「懈怠、忘尊教，及下劣、掉起，不作意作意」 (忘尊教 = forgetting the holy word [忘聖言] · 下劣 = dullness [惛沈] · 掉起 = agitation [掉舉]); the eight abandonments he renders as 「八資糧」 (the eight provisions for meditative concentration), matched to 「依處·能依·因緣·果」 (= Xuanzang's basis · what-rests-on-it · cause · fruit [所依·能依·所因·能果]). Paramārtha's 「如意足」 = Xuanzang's 「神足」 (base of power), and his 「八資糧」 = 「八斷行」 (eight abandonments). Xuanzang followed. |
| ★ Tang · Xuanzang, 辯中邊論頌 (T31n1601) p0479a24–b02 (661) · bhāṣya (T31n1600 p0471b28) | 「依住堪能性……伏行滅等流。」Base text: it carries the complete Chinese reading-chain — Vasubandhu's bhāṣya (T1600) + Kuiji's 述記 (T1835). |
For Scholars · notes, parallels, cross-references
★ Quartet Reading-Map
| Baifa | Sanshisong | Ershilun | Madhyāntavibhāga |
|---|---|---|---|
| wholesome mental factors (faith · vigor · pliancy) · object-specific (aspiration · mindfulness · concentration · wisdom) · indeterminate (investigation · scrutiny) / secondary afflictions (sloth · dullness · agitation · distraction) | — | — | this section (bases of power · five faults · eight abandonments) |
The eight abandonments (aspiration, effort, faith, pliancy, mindfulness, awareness, volition, equanimity) are the manifest activity of the Mahāyāna-śatadharma's object-specific and wholesome mental factors; the five faults (sloth, dullness, agitation, etc.) are the manifesting of the secondary afflictions. Their "obscuration" is found in the chapter on Obscurations, [034] (the obscuration of the bases of power = the two diminishings of concentration · for the eight abandonments, one diminishing apiece). Read against the calming-and-insight countering of the meditation-gate on the cultivation-axis.
Key Terms (IAST)
base of power — ṛddhi-pāda (神足 / 如意足) — the mind's serviceable abiding (concentration); 神 = the excellent matter (the supernormal powers), 足 = the excellent cause.
the five faults — pañca-doṣa (五過失) — sloth · forgetting the holy word · dullness-and-agitation (one fault) · non-application · application.
the eight abandonments — aṣṭau saṃskārāḥ / prahāṇa-saṃskārāḥ (八斷行) — aspiration, effort, faith, pliancy (countering sloth: basis · what-rests-on-it · cause · fruit) + mindfulness, awareness, volition, equanimity (countering the other four: remembering-the-word · detecting dullness-and-agitation · subduing by application · the abiding outflow).
sibling cross-references:
- [064]–[065] (mindfulness & right exertion, the prior class) · [070]–[071] (faculties & powers, the next class) · Chapter on Obscurations [034] (the obscuration of the bases of power · the two diminishings of concentration) · the Mahāyāna-śatadharma's object-specific & wholesome mental factors (the count of the eight abandonments).
- Provenance: Mahāyāna-abhidharma-samuccaya (對法) — the source of the eight abandonments and of equanimity.
Verse [070]–[071] · Five Faculties & Five Powers — the five ascendancies are the faculties of faith etc. · injuring the obscuration is named "power" · the stage of the aids-to-penetration, two by two
Source anchor · T1601 [p0479b03 / b05] verse · T1600 [p0471c29·a07·a17 verse / p0472a02·a08·a18 comm.] bhāṣya · T1599 [p0458c08·c15·c27] Paramārtha · T1835 [p0023c09–0024b10 述曰] Kuiji 述記
已種順解脫，復修五增上，謂欲、行、不忘、不散亂、思擇。 即損障名力，因果立次第。順決擇二二，在五根、五力。
In Depth · The Three Gates
The Debate
The five faculties and five powers (two verses). The wholesome roots conducive to liberation being already fully sown, one further cultivates the five ascendancies, which are the five faculties of faith and the rest; the five faculties, having an excellent functional force and able to injure the obscuration, are then named the five powers; and the warmth, summit, forbearance, and supreme-mundane-dharma of the aids-to-penetration are distributed, two by two, across the stage of the five faculties and the stage of the five powers:
| Five ascendancies ([070]) | = which faculty | Five powers (injuring the obscuration · causal sequence) | Stage of the aids-to-penetration |
|---|---|---|---|
| ascendancy of aspiration | faith | subdues the obscuration of disbelief | — |
| ascendancy of application (行) | vigor | subdues the obscuration of sloth | warmth · summit → stage of the five faculties |
| ascendancy of not-forgetting-the-object | mindfulness | subdues the obscuration of failed mindfulness | — |
| ascendancy of non-distraction | concentration | subdues the obscuration of distraction | forbearance · supreme-mundane-dharma → stage of the five powers |
| ascendancy of investigation | wisdom | subdues the obscuration of ignorance | — |
The crux: faculties and powers are of one substance (the very faith, vigor, mindfulness, concentration, wisdom), differing in functional force — the faculty "can give rise," the power "injures the obscuration and is not overborne by it." Their causal sequence (faith → vigor → mindfulness → concentration → wisdom): trusting cause-and-fruit, one rouses effort; exerting, one abides in mindfulness; mindful, one attains concentration; concentrated, one knows as it really is. Warmth and summit (five faculties) · forbearance and supreme-mundane-dharma (five powers) are precisely the four wholesome roots of this stage of application.
From Vasubandhu
論曰：由四神足心有堪能，順解脫分善根滿已，復應修習五種增上：一欲增上、二加行增上、三不忘境增上、四不散亂增上、五思擇增上。此五如次第即信等五根。
Translation (mine): "Commentary. By the four bases of power the mind has serviceableness, and the wholesome roots of the portion conducive to liberation being already full, one should further cultivate five kinds of ascendancy: (1) the ascendancy of aspiration, (2) the ascendancy of application, (3) the ascendancy of not-forgetting-the-object, (4) the ascendancy of non-distraction, (5) the ascendancy of investigation. These five, in order, are just the five faculties of faith and the rest."
論曰：即前所說信等五根，有勝勢用復說為力。謂能伏滅不信障等，亦不為彼所陵雜故。此五次第依因果立，以依前因引後果故。謂若決定信有因果，為得此果發勤精進，勤精進已便住正念，住正念已心則得定，心得定已能如實知，既如實知無事不辦，故此次第依因果立。
Translation (mine): "Commentary. The very five faculties of faith and the rest spoken of above, having an excellent functional force, are further called powers. That is, they can subdue and extinguish the obscuration of disbelief and the rest, and are not overborne or adulterated by them. This sequence of five is established in dependence on cause-and-fruit, for the prior cause draws on the latter fruit: namely, if one decisively trusts that there is cause-and-fruit, then, in order to attain this fruit, one rouses diligent effort; having exerted diligently, one then abides in right mindfulness; abiding in right mindfulness, the mind then attains concentration; the mind having attained concentration, one can know as it really is; and having known as it really is, there is no matter unaccomplished — therefore this sequence is established in dependence on cause-and-fruit."
論曰：順決擇分中暖、頂二種在五根位，忍、世第一法在五力位。
Translation (mine): "Commentary. Among the aids-to-penetration, the two kinds — warmth and summit — are in the stage of the five faculties; forbearance and the supreme-mundane-dharma are in the stage of the five powers."
Vasubandhu shows that the five ascendancies are the five faculties (faith, vigor, mindfulness, concentration, wisdom); that the five faculties' excellent force injuring the obscuration is the five powers; the two are one substance with different function; and their sequence "faith → vigor → mindfulness → concentration → wisdom" is established by the mutual generation of cause-and-fruit. Warmth and summit fall to the five faculties, forbearance and the supreme-mundane-dharma to the five powers — the four wholesome roots of application are distributed across the faculties and powers.
Commentarial Forks
Kuiji's exegesis (辯中邊論述記, Shuji; T44n1835, by 沙門基, p0023c09–0024b10):
- Division: the cultivation of faculties-and-powers comprises two verses — the first verse ([070]) shows the five faculties · the latter half-verse ([071] lower) sums up the stages of the faculties and powers.
- Faculties and powers one substance, different function: "the very five faculties, because they injure the obscuration, are termed powers"; the power "can subdue and extinguish the obscuration of disbelief and the rest, and is not overborne or adulterated by them" — overborne (suppressed so that they do not arise) · adulterated (faith etc. arising intermittently), whereas at the stage of the faculties it is only named "faculty."
- Causal sequence: the verse's "cause-and-fruit" is not the cause-and-fruit that is trusted, but the establishing of the sequence by mutually generating prior-cause and latter-fruit (the Abhidharma-samuccaya matches the defiled-and-pure cause-and-fruit of the four truths to faith and the rest).
Translation Choices · Two ancient witnesses (Xuanzang · Paramārtha)
| Witness | Text & Analysis |
|---|---|
| Chen · Paramārtha, 中邊分別論 (T31n1599) p0458c08–c27 五根·五力·二二位 (c. 557–569) | Paramārtha's five-faculties verse: 「已下解脫種，欲事增上故，境界不迷沒，不散及思擇」 (下解脫種 = sowing the seed conducive to liberation [種順解脫] · 欲事 = aspiration-and-application [欲行]); the five powers: 「說力損惑故，前因後是果」; the two-by-two stage: 「二二通達分，五根及五力」 (warmth and summit establish the practice of the five faculties · forbearance and the supreme-mundane-dharma the practice of the five powers). Paramārtha's 「通達分」 = Xuanzang's 「順決擇分」 (the aids-to-penetration). The matching to faith, vigor, mindfulness, concentration, wisdom is wholly identical with Xuanzang. Xuanzang followed. |
| ★ Tang · Xuanzang, 辯中邊論頌 (T31n1601) p0479b03–b05 (661) · bhāṣya (T31n1600 p0471c29) | 「已種順解脫……在五根、五力。」Base text: it carries the complete Chinese reading-chain — Vasubandhu's bhāṣya (T1600) + Kuiji's 述記 (T1835). |
For Scholars · notes, parallels, cross-references
★ Quartet Reading-Map
| Baifa | Sanshisong | Ershilun | Madhyāntavibhāga |
|---|---|---|---|
| wholesome mental factors (faith · vigor) · object-specific (mindfulness · concentration · wisdom) | — | — | this section (five faculties · five powers · the stage of the aids-to-penetration) |
The five faculties and five powers, of one substance (faith, vigor, mindfulness, concentration, wisdom), are the excellent function of the Mahāyāna-śatadharma's wholesome and object-specific mental factors; their "obscuration" is found in the chapter on Obscurations, [034] (the obscuration of the five faculties = not planted · of the five powers = feeble). The four wholesome roots — warmth, summit, forbearance, supreme-mundane-dharma — pass through the stage of application among the five stages of consciousness-only.
Key Terms (IAST)
the five faculties — pañca-indriya (五根) — faith, vigor, mindfulness, concentration, wisdom; the five ascendancies (aspiration, application, not-forgetting-the-object, non-distraction, investigation) are just these, in order.
the five powers — pañca-bala (五力) — the same five faculties under their excellent force, "injuring the obscuration and not overborne by it"; their causal sequence: faith → vigor → mindfulness → concentration → wisdom.
the aids-to-penetration — nirvedha-bhāgīya (順決擇分) — warmth, summit, forbearance, supreme-mundane-dharma; warmth & summit at the stage of the faculties, forbearance & supreme-mundane-dharma at the stage of the powers (the stage of application).
sibling cross-references:
- [066]–[069] (bases of power, the prior class) · [072]–[073] (factors of awakening, the next class · path of seeing) · Chapter on Obscurations [034] (the obscuration of the five faculties & five powers) · the Mahāyāna-śatadharma's faith, vigor, mindfulness, concentration, wisdom.
- Provenance: Mahāyāna-abhidharma-samuccaya (對法) — the source of the faculties-and-powers and of the four wholesome roots of application.
Verse [072]–[073] · Factors of Awakening — the seven factors abridged to five · the three undefiled factors
Source anchor · T1601 [p0479b07 / b09] verse · T1600 [p0472a21·a28 verse / p0472a23·b01 comm.] bhāṣya · T1599 [p0459a03·a11] Paramārtha · T1835 [p0024b19–0025a07 述曰] Kuiji 述記
覺支略有五，謂所依、自性、出離并利益，及三無染支。 由因緣所依，自性義差別，故輕安、定、捨，說為無染支。
In Depth · The Three Gates
The Debate
The seven factors of awakening (situated on the path of seeing), seven in extension and five in brief. The seven factors of awakening (mindfulness · discernment-of-dharmas · vigor · joy · pliancy · concentration · equanimity) are gathered into five factors, the last of which, the "undefiled factor," is itself opened into three:
| Five factors | Of the seven | Sense |
|---|---|---|
| the factor that is awakening's basis | mindfulness | the basis of awakening |
| the factor that is awakening's own-nature | discernment-of-dharmas | the own-nature of awakening (the non-discriminating, suchness-knowing wisdom) |
| the factor that is awakening's emergence | vigor | emergence |
| the factor that is awakening's benefit | joy | benefit |
| the factor that is awakening's undefiledness (three) | pliancy · concentration · equanimity | undefiledness (see [073]) |
[073] distinguishes the three undefiled factors: pliancy = the cause-and-condition of undefiledness (coarseness being the cause of defilement, pliancy is its proximate antidote) · concentration = the basis of undefiledness · equanimity = the own-nature of undefiledness. The crux: the seven factors of awakening have "mindfulness (the basis) · discernment-of-dharmas (the own-nature, the proper substance of awakening)" for their frame, joy and vigor for their aid, and pliancy, concentration, equanimity for their undefiledness — the awakening of the path of seeing: defilement exhausted and wisdom made bright.
From Vasubandhu
論曰：此支助覺故名覺支。由此覺支位在見道，廣有七種，略為五支。一覺所依支，謂念。二覺自性支，謂擇法。三覺出離支，謂精進。四覺利益支，謂喜。五覺無染支，此復三種，謂安、定、捨。
Translation (mine): "Commentary. These factors aid awakening, and so are called factors of awakening. Because these factors of awakening are situated on the path of seeing, in extension they are of seven kinds, in brief five factors: (1) the factor that is awakening's basis, namely mindfulness; (2) the factor that is awakening's own-nature, namely discernment-of-dharmas; (3) the factor that is awakening's emergence, namely vigor; (4) the factor that is awakening's benefit, namely joy; (5) the factor that is awakening's undefiledness — this is again of three kinds, namely pliancy, concentration, equanimity."
論曰：輕安即是無染因緣。麁重為因生諸雜染，輕安是彼近對治故。所依謂定，自性即捨。故此無染義別有三。
Translation (mine): "Commentary. Pliancy is just the cause-and-condition of undefiledness — for, coarseness being the cause that gives rise to the various defilements, pliancy is their proximate antidote. The basis is concentration; the own-nature is equanimity. Thus this sense of undefiledness is, in distinction, of three kinds."
Vasubandhu gathers the seven factors of awakening into five by "basis (mindfulness) · own-nature (discernment-of-dharmas) · emergence (vigor) · benefit (joy) · undefiledness (pliancy, concentration, equanimity)"; the undefiledness is again threefold — pliancy (the cause-and-condition · countering coarseness) · concentration (the basis) · equanimity (the own-nature). The factors of awakening being situated on the path of seeing, "undefiledness" is the crux: defilement exhausted is the true awakening.
Commentarial Forks
Kuiji's exegesis (辯中邊論述記, Shuji; T44n1835, by 沙門基, p0024b19–0025a07, the two awakening-factor verses):
- The two awakening-factor verses — the first verse ([072]) abridges the seven factors to five · the second verse ([073]) explains the three undefiled factors.
- Awakening (覺) = the non-discriminating, suchness-knowing wisdom; factor (分/支) = the companion dharmas of a common task (the seven dharmas aiding one another are called factors); situated on the path of seeing.
Translation Choices · Two ancient witnesses (Xuanzang · Paramārtha)
| Witness | Text & Analysis |
|---|---|
| Chen · Paramārtha, 中邊分別論 (T31n1599) p0459a03 覺分 / p0459a11 無染三 (c. 557–569) | Paramārtha's awakening-factor verse: 「依分自體分，第三出離分，第四功德分，三種滅惑分」 (依分 = the basis [所依] · 自體分 = the own-nature [自性] · 功德分 = the benefit [利益] · 滅惑分 = the three undefiled [無染三]); the three undefiled: 「因緣依處故，自性故言說」 (猗 [pliancy, 輕安] = the cause-and-condition · 禪定 [concentration] = the basis · 捨 [equanimity] = the own-nature). Paramārtha's 「覺分」 = Xuanzang's 「覺支」 (factor of awakening), his 「猗」 = 「輕安」 (pliancy), his 「滅惑分」 = 「無染支」 (the undefiled factor). Paramārtha's gloss "awakening = the non-discriminating suchness-knowing wisdom · factor = the companion dharmas of a common task" agrees with Kuiji. Xuanzang followed. |
| ★ Tang · Xuanzang, 辯中邊論頌 (T31n1601) p0479b07–b09 (661) · bhāṣya (T31n1600 p0472a21) | 「覺支略有五……說為無染支。」Base text: it carries the complete Chinese reading-chain — Vasubandhu's bhāṣya (T1600) + Kuiji's 述記 (T1835). |
For Scholars · notes, parallels, cross-references
★ Quartet Reading-Map
| Baifa | Sanshisong | Ershilun | Madhyāntavibhāga |
|---|---|---|---|
| wholesome mental factors (pliancy · concentration · equanimity [the equanimity of formations]) · object-specific (mindfulness · concentration · wisdom [discernment-of-dharmas]) | — (path of seeing · the non-discriminating wisdom) | — | this section (the seven factors of awakening abridged to five · the three undefiled · the path of seeing) |
The seven factors of awakening are situated on the path of seeing, and unfold in concert with the Triṃśikā's "path of seeing · the non-discriminating wisdom"; pliancy and the equanimity of formations are the Mahāyāna-śatadharma's wholesome mental factors. Their "obscuration" is found in the chapter on Obscurations, [034] (the obscuration of the factors of awakening = the fault of view · manifested at the path of seeing).
Key Terms (IAST)
the factors of awakening — bodhy-aṅga (覺支 / 覺分) — the seven factors aiding awakening; situated on the path of seeing, abridged to five (basis · own-nature · emergence · benefit · undefiledness).
discernment-of-dharmas — dharma-pravicaya (擇法) — the factor that is awakening's own-nature, the non-discriminating, suchness-knowing wisdom; the proper substance of awakening.
the three undefiled factors — pliancy (praśrabdhi, the cause-and-condition, countering coarseness) · concentration (samādhi, the basis) · equanimity (upekṣā, the own-nature).
sibling cross-references:
- [070]–[071] (faculties & powers, the prior class · stage of application) · [074]–[075] (path-factors, the next class · path of cultivation) · Chapter on Obscurations [034] (the obscuration of the factors of awakening · the path of seeing) · the Triṃśikā's path of seeing & the non-discriminating wisdom.
- Provenance: Mahāyāna-abhidharma-samuccaya (對法) — the source of the seven factors of awakening.
Verse [074]–[075] · The Path-Factors Made Eight — the eightfold path, four in brief and eight in extension · three classes that complete the factors
Source anchor · T1601 [p0479b11 / b13] verse · T1600 [p0472b05·b15 verse / p0472b07·b17 comm.] bhāṣya · T1599 [p0459a15·a22] Paramārtha · T1835 [p0025a08–0025c05 述曰] Kuiji 述記
分別及誨示，令他信有三，對治障亦三，故道支成八。 表見戒遠離，令他深信受，對治本隨惑，及自在障故。
In Depth · The Three Gates
The Debate
The eightfold noble path (situated on the path of cultivation), four in brief and eight in extension. The four factors are opened into eight:
| Four in brief | Eight in extension | Sense |
|---|---|---|
| the discriminating factor | right view | mundane yet attained subsequently to the supramundane; discriminating what was self-realized at the path of seeing |
| the instructing factor | right thought · a portion of right speech | equally rousing speech to instruct others |
| the engendering-others'-faith factor (three) | right speech · right action · right livelihood | manifesting one's own view · precepts · seclusion, that others may faith ([075] upper) |
| the obscuration-countering factor (three) | right effort · right mindfulness · right concentration | countering the root afflictions · the secondary afflictions · the obscuration to mastery ([075] lower) |
[075] explains the three within each of the latter two factors: the three engendering faith — right speech (debate and decision · manifesting excellent wisdom) · right action (not doing wrong deeds · manifesting pure precepts) · right livelihood (lawful seeking · manifesting excellent seclusion); the three countering the obscuration — right effort (countering the root afflictions · what is severed by cultivation) · right mindfulness (countering the secondary afflictions · dullness-and-agitation) · right concentration (countering the obscuration to mastery · drawing forth the excellent merits, the supernormal powers). The crux: the path of seeing establishes the factors of awakening, the path of cultivation the path-factors — and the path-factors hold together "self-realization (right view) · instructing others (right thought and speech) · engendering faith (speech, action, livelihood) · countering the obscuration (effort, mindfulness, concentration)," benefiting both self and others.
From Vasubandhu
論曰：於修道位建立道支，故此道支廣八略四。一分別支，謂正見。此雖是世間而出世後得，由能分別見道位中自所證故。二誨示他支，謂正思惟、正語一分，等起發言誨示他故。三令他信支，此有三種，謂正語、正業、正命。四對治障支，亦有三種，謂正精進、正念、正定。由此道支略四廣八。
Translation (mine): "Commentary. At the stage of the path of cultivation the path-factors are established, and so these path-factors are eight in extension and four in brief: (1) the discriminating factor, namely right view — this, though mundane, is attained subsequently to the supramundane, for it can discriminate what was self-realized at the stage of the path of seeing; (2) the factor of instructing others, namely right thought and a portion of right speech, for equally rousing speech they instruct others; (3) the factor of engendering others' faith — this is of three kinds, namely right speech, right action, right livelihood; (4) the factor of countering the obscuration — also of three kinds, namely right effort, right mindfulness, right concentration. By this the path-factors are four in brief and eight in extension."
論曰：正語等三如次表已見戒遠離令他信受。謂由正語論議決擇，令他信知已有勝慧。由正業故不作邪業，令他信知已有淨戒，由正命故應量應時如法乞求衣鉢等物，令他信已有勝遠離。正精進等三如次對治本隨二煩惱及自在障。此所對治略有三種：一根本煩惱，謂修所斷；二隨煩惱，謂惛沈掉舉；三自在障，謂障所引勝品功德。此中正精進別能對治初，為對治彼勤修道故。正念別能對治第二，繫念安住止等相中，遠離惛沈及掉舉故。正定別能對治第三，依勝靜慮速能引發諸神通等勝功德故。
Translation (mine): "Commentary. Right speech and the [other] three, in order, manifest one's own view, precepts, and seclusion, that others may faith: that is, by right speech in debate and decision, others faith and know that one has excellent wisdom; by right action one does not do wrong deeds, so that others faith and know one has pure precepts; by right livelihood one seeks robe and bowl and the rest in due measure, at due time, and lawfully, so that others faith that one has excellent seclusion. Right effort and the [other] three, in order, counter the root and secondary afflictions and the obscuration to mastery. What is here to be countered is, in brief, of three kinds: (1) the root afflictions, namely what is severed by cultivation; (2) the secondary afflictions, namely dullness-and-agitation; (3) the obscuration to mastery, namely what obscures the merits of excellent kind that are drawn forth. Here, right effort in particular can counter the first, for one diligently cultivates the path in order to counter it. Right mindfulness in particular can counter the second, by binding mindfulness and abiding in the marks of calming and the rest, distancing oneself from dullness and agitation. Right concentration in particular can counter the third, for in dependence on excellent meditation one can swiftly draw forth the supernormal powers and other excellent merits."
Vasubandhu judges the eightfold path into four classes: discriminating (right view · self-realization) · instructing (right thought and speech · instructing others) · engendering faith (speech, action, livelihood · manifesting view, precepts, seclusion) · countering the obscuration (effort, mindfulness, concentration · countering root afflictions, secondary afflictions, the obscuration to mastery). The path-factors of the path of cultivation, from "what is self-realized," reach to "instructing others · engendering faith · countering the obscuration" — self-realization and the transforming of others, the severing of obscuration and the drawing-forth of merits running together.
Commentarial Forks
Kuiji's exegesis (辯中邊論述記, Shuji; T44n1835, by 沙門基, p0025a08–0025c05, the two path-factor verses):
- The two path-factor verses — the first verse ([074]) the four in brief and eight in extension · the second verse ([075]) explains why each of the latter two factors is three.
- Right view "mundane yet attained subsequently to the supramundane" — the subsequently-attained wisdom of the path of seeing's non-discriminating wisdom, able to discriminate what was self-realized at the path of seeing.
Translation Choices · Two ancient witnesses (Xuanzang · Paramārtha)
| Witness | Text & Analysis |
|---|---|
| Chen · Paramārtha, 中邊分別論 (T31n1599) p0459a15 道分 / p0459a22 令他信 (c. 557–569) | Paramārtha's path-factor verse: 「分決及令至，令他信三種，對治不助法，說道有八分」 (分決 = the discriminating [分別] · 令至 = the instructing [誨示] · 不助法 = the obscuration [障]); the engendering-faith: 「見戒及知足，應知令他信」 (見 = right speech, manifesting excellent wisdom · 戒 = right action, manifesting pure precepts · 知足 = right livelihood, manifesting seclusion). Paramārtha's 「道分」 = Xuanzang's 「道支」 (path-factor). The matching of the four-in-brief and eight-in-extension is wholly identical with Xuanzang. Xuanzang followed. |
| ★ Tang · Xuanzang, 辯中邊論頌 (T31n1601) p0479b11–b13 (661) · bhāṣya (T31n1600 p0472b05) | 「分別及誨示……及自在障故。」Base text: it carries the complete Chinese reading-chain — Vasubandhu's bhāṣya (T1600) + Kuiji's 述記 (T1835). |
For Scholars · notes, parallels, cross-references
★ Quartet Reading-Map
| Baifa | Sanshisong | Ershilun | Madhyāntavibhāga |
|---|---|---|---|
| wholesome mental factors (vigor · mindfulness · concentration) · object-specific (wisdom [right view]) | — (path of cultivation · the subsequently-attained wisdom) | — | this section (the eightfold path, four in brief and eight in extension · the path of cultivation) |
The eightfold path is situated on the path of cultivation; right view "attained subsequently to the supramundane" is the Triṃśikā's subsequently-attained wisdom of the path of cultivation; the "engendering of others' faith" by right speech, action, and livelihood also embraces the training in morality. Its "obscuration" is found in the chapter on Obscurations, [034] (the obscuration of the path-factors = the fault of coarseness · manifested at the path of cultivation).
Key Terms (IAST)
the path-factors — mārga-aṅga (道支 / 道分) — the eightfold noble path, established at the path of cultivation, four in brief (discriminating · instructing · engendering-faith · obscuration-countering) and eight in extension.
right view — samyag-dṛṣṭi (正見) — the discriminating factor; mundane yet attained subsequently to the supramundane, discriminating what was self-realized at the path of seeing.
the obscuration to mastery — vaśitā-āvaraṇa (自在障) — what obscures the merits of excellent kind (the supernormal powers); countered by right concentration.
sibling cross-references:
- [072]–[073] (factors of awakening, the prior class · path of seeing) · [076] (the differences in cultivation, the next class) · Chapter on Obscurations [034] (the obscuration of the path-factors · the path of cultivation) · the Triṃśikā's subsequently-attained wisdom of the path of cultivation.
- Provenance: Mahāyāna-abhidharma-samuccaya (對法) — the source of the eightfold path.
Verse [076] · The Three Differences in Cultivation — the three stages (ordinary being · learner · adept)
Source anchor · T1601 [p0479b15] verse · T1600 [p0472c01 verse / p0472c03 comm.] bhāṣya · T1599 [p0459b11] Paramārtha · T1835 [p0025c06–0026a03 述曰] Kuiji 述記
有倒順無倒，無倒有倒隨，無倒無倒隨，是修治差別。
In Depth · The Three Gates
The Debate · Doctrinal context
The difference of stage in cultivation (the cultivation of the limbs of awakening), three kinds in order among the bodhisattvas of the stages of the ordinary being · the learner · the adept:
| Cultivation | Stage | Sense |
|---|---|---|
| with inversion, conformable to the non-inverted | the stage of the ordinary being | inversion still present, yet what is cultivated conforms to the non-inverted (the equipment and application paths) |
| non-inverted, with latent inversion | the stage of the learner | inversion already gone (after the path of seeing), yet the latent dispositions of inversion not yet exhausted |
| non-inverted, without latent inversion | the stage of the adept | inversion and its latent dispositions alike exhausted |
The crux: the one cultivation of the limbs of awakening differs in the presence-or-absence of "inversion · latent disposition" according to its stage — the ordinary being conforms to it, the learner subdues it, the adept exhausts it. This shows that the path of cultivation is not accomplished at a stroke, but is gradually purified through three stages.
From Vasubandhu's Commentary (bhāṣya)
論曰：此修對治略有三種，一有顛倒順無顛倒、二無顛倒有顛倒隨、三無顛倒無顛倒隨。如是三種修治差別，如次在異生、有學、無學位菩薩。
Translation (mine): "Commentary. This cultivation of the antidotes is, in brief, of three kinds: (1) with inversion, conformable to the non-inverted; (2) non-inverted, with latent inversion; (3) non-inverted, without latent inversion. These three differences in cultivation are, in order, in the bodhisattvas of the stages of the ordinary being, the learner, and the adept."
Vasubandhu judges the three stages of cultivation by the presence-or-absence of "inversion · latent inversion (latent disposition)": the ordinary being (with inversion, conformable to the non-inverted) · the learner (non-inverted, with latent inversion) · the adept (non-inverted, without latent inversion). The bodhisattvas of the three stages alike cultivate the limbs of awakening, but differ in the depth of their purifying of defilement.
Commentarial Forks
Kuiji's exegesis (辯中邊論述記, Shuji; T44n1835, by 沙門基, p0025c06–0026a03):
- [076]–[077], two verses, show the differences in cultivating the awakening-factors (the difference of stage in cultivation · the difference between the bodhisattva and the two vehicles). The three stages of cultivation are, in order, the bodhisattvas of the ordinary-being, learner, and adept stages.
Translation Choices · Two ancient witnesses (Xuanzang · Paramārtha)
| Witness | Text & Analysis |
|---|---|
| Chen · Paramārtha, 中邊分別論 (T31n1599) p0459b11 修治差別 (c. 557–569) | Paramārtha's verse: 「隨不倒有倒，隨顛倒不倒，無倒無隨倒，修對治三種」; his commentary matches them to 「凡夫位中·有學聖位中·無學聖位中」 (the stage of the worldling · the learner's noble stage · the adept's noble stage), the same in sense as Xuanzang's three stages 「有倒順無倒·無倒有倒隨·無倒無倒隨」 (with inversion conformable to the non-inverted · non-inverted with latent inversion · non-inverted without latent inversion). Xuanzang followed. |
| ★ Tang · Xuanzang, 辯中邊論頌 (T31n1601) p0479b15 (661) · bhāṣya (T31n1600 p0472c01) | 「有倒順無倒，無倒有倒隨，無倒無倒隨，是修治差別。」Base text: it carries the complete Chinese reading-chain — Vasubandhu's bhāṣya (T1600) + Kuiji's 述記 (T1835). |
For Scholars · notes, parallels, cross-references
★ Quartet Reading-Map
| Baifa | Sanshisong | Ershilun | Madhyāntavibhāga |
|---|---|---|---|
| — (the purity-and-defilement of the stages) | the five stages · seeing, cultivation, the ultimate (the gradual purifying of the two obscurations) | — | this verse (the three stages of cultivation · ordinary being, learner, adept) |
The three stages of cultivation (ordinary being · learner · adept) unfold in concert with the gradual purifying of the Triṃśikā's five stages (equipment · application · penetration · cultivation · the ultimate) — the presence-or-absence of inversion and latent disposition is precisely whether the active and seed forms of the two obscurations have been severed.
Key Terms (IAST)
the cultivation of the antidotes — pratipakṣa-bhāvanā (修對治) — here distinguished by stage: with inversion conformable to the non-inverted (ordinary being) · non-inverted with latent inversion (learner) · non-inverted without latent inversion (adept).
latent inversion — viparyāsa-anuśaya (顛倒隨) — the latent disposition of inversion; present in the learner (inversion gone, but its latency not yet exhausted), absent in the adept.
sibling cross-references:
- [074]–[075] (path-factors, the prior class) · [077] (the bodhisattva's superiority, the next class · the close of the chapter) · the Triṃśikā's gradual purifying through the five stages.
- Provenance: Yogācārabhūmi — the source of the three stages of cultivation.
Verse [077] · Close of the Chapter on Cultivating the Antidotes — the bodhisattva's three superiorities · the difference from the two vehicles
Source anchor · T1601 [p0479b17] verse · T1600 [p0472c08 verse / p0472c10 comm. / p0472c18 general sense] bhāṣya · T1599 [p0459b18] Paramārtha · T1835 [p0026a04–0026b09 述曰] Kuiji 述記
菩薩所修習，由所緣作意，證得殊勝故，與二乘差別。
In Depth · The Three Gates
The Debate · Doctrinal context (close of the chapter)
The concluding verse of the chapter on Cultivating the Antidotes. The bodhisattva, cultivating the limbs of awakening, differs from the two vehicles (the disciples and the solitary buddhas) by three conditions of superiority:
| Three conditions | Two vehicles | Bodhisattva |
|---|---|---|
| object | only one's own continuum — body and the rest — for object | both one's own and others' continua — body and the rest — for object |
| attention | contemplating with the mode of impermanence and the rest | contemplating with the mode of non-apprehension |
| realization | only that body and the rest may swiftly attain release-from-bondage | not for swift release-from-bondage, but to realize the non-abiding nirvāṇa |
The crux: cultivating the same thirty-seven limbs of the path — the foundations of mindfulness and the rest — the two vehicles do so for their own swift release-from-bondage, the bodhisattva to realize the non-abiding nirvāṇa; the three — object (self-and-others) · attention (non-apprehension) · realization (the non-abiding nirvāṇa) — are precisely what makes the Mahāyāna's limbs of awakening differ from the two vehicles'. The thirty-seven limbs of the path are themselves common to the three vehicles; only these three conditions divide the great from the small. Vasubandhu further sets out the "general sense of the cultivation of the antidotes," twelve cultivations (the cultivation that opens awakening · diminishes · adorns · rouses upward · is proximate · realizes the entering · is ascendant · is the initial, middle, and final stage · is surpassable · is unsurpassable), gathering up all the aspects of cultivating the limbs of awakening.
From Vasubandhu
論曰：聲聞、獨覺以自相續身等為境而修對治；菩薩通以自他相續身等為境而修對治。聲聞獨覺於身等境，以無常等行相思惟而修對治；若諸菩薩於身等境，以無所得行相思惟而修對治。聲聞獨覺修念住等，但為身等速得離繫；若諸菩薩修念住等，不為身等速得離繫，但為證得無住涅槃。菩薩與二乘所修對治，由此三緣故而有差別。
Translation (mine): "Commentary. The disciples and the solitary buddhas take their own continuum — body and the rest — for object and cultivate the antidotes; the bodhisattva takes both his own and others' continua — body and the rest — alike for object and cultivates the antidotes. The disciples and the solitary buddhas, with respect to the objects of body and the rest, contemplate with the mode of impermanence and the rest and cultivate the antidotes; but the bodhisattvas, with respect to the objects of body and the rest, contemplate with the mode of non-apprehension and cultivate the antidotes. The disciples and the solitary buddhas cultivate the foundations of mindfulness and the rest only that body and the rest may swiftly attain release-from-bondage; but the bodhisattvas cultivate the foundations of mindfulness and the rest not for body and the rest to attain swift release-from-bondage, but in order to realize the non-abiding nirvāṇa. The antidotes cultivated by the bodhisattva and by the two vehicles differ by these three conditions."
修對治總義者，謂開覺修；損減修；瑩飾修；發上修；隣近修，謂隣近見道故；證入修；增勝修；初位修；中位修；後位修；有上修；無上修，謂所緣作意至得殊勝。
Translation (mine): "The general sense of the cultivation of the antidotes is: the cultivation that opens awakening; the cultivation that diminishes; the cultivation that adorns; the cultivation that rouses upward; the proximate cultivation, namely because it is proximate to the path of seeing; the cultivation that realizes the entering; the cultivation that is ascendant; the cultivation of the initial stage; the cultivation of the middle stage; the cultivation of the final stage; the surpassable cultivation; the unsurpassable cultivation, namely because its object, attention, and attainment are superior."
Vasubandhu judges the bodhisattva's three conditions of superiority: object embracing self-and-others · attention as non-apprehension · realization as the non-abiding nirvāṇa. The phrase "the mode of non-apprehension" is especially the crux — contemplating the same body and the rest, the two vehicles make the contemplation of impermanence, the bodhisattva the contemplation of non-apprehension; the Prajñā's non-apprehension entering the limbs of awakening is the very bone of the Mahāyāna path of cultivation.
Commentarial Forks
Kuiji's exegesis (辯中邊論述記, Shuji; T44n1835, by 沙門基, p0026a04–0026b09):
- [076]–[077], two verses, show the character of the differences in cultivating the awakening-factors; this verse shows the bodhisattva's difference from the two vehicles by three conditions (object · attention · realization).
- "The mode of non-apprehension" is the Prajñā's contemplation of non-apprehension entering the limbs of awakening, differing from the two vehicles' mode of impermanence and the rest.
Translation Choices · Two ancient witnesses (Xuanzang · Paramārtha)
| Witness | Text & Analysis |
|---|---|
| Chen · Paramārtha, 中邊分別論 (T31n1599) p0459b18 菩薩差別 (c. 557–569) | Paramārtha's verse: 「境界及思惟，至得有差別」; his commentary shows the bodhisattva to differ from the two vehicles by three conditions — 境界 (object · one's own and others' continua, body) · 思惟 (attention · the principle of the path of no-arising) · 至得 (attainment · the nirvāṇa of no-abode), the same in sense as Xuanzang's three superiorities 「所緣·作意·證得」 (object · attention · realization). Xuanzang followed. |
| ★ Tang · Xuanzang, 辯中邊論頌 (T31n1601) p0479b17 (661) · bhāṣya (T31n1600 p0472c08) | 「菩薩所修習，由所緣作意，證得殊勝故，與二乘差別。」Base text: it carries the complete Chinese reading-chain — Vasubandhu's bhāṣya (T1600) + Kuiji's 述記 (T1835). |
For Scholars · notes, parallels, cross-references
★ Quartet Reading-Map
| Baifa | Sanshisong | Ershilun | Madhyāntavibhāga |
|---|---|---|---|
| the unconditioned · suchness (manifested as the non-abiding nirvāṇa) | the transformation of the basis · the non-abiding nirvāṇa | consciousness-only, no external object (the mode of non-apprehension) | this verse (the bodhisattva's three superiorities · non-apprehension · the non-abiding nirvāṇa) |
The bodhisattva's "mode of non-apprehension · in order to realize the non-abiding nirvāṇa" unfolds in concert with the Triṃśikā's non-abiding nirvāṇa realized in the transformation of the basis, and with the Mahāyāna-saṃgraha's bodhisattva-path; "non-apprehension" is the Prajñāpāramitā entering the limbs of awakening. The obscuration of grasping-and-rejecting birth-and-death in the chapter on Obscurations, [024] (which hinders the non-abiding nirvāṇa), is precisely the reverse of this verse.
Key Terms (IAST)
non-apprehension — anupalambha (無所得) — the bodhisattva's mode of attention upon body and the rest, as against the two vehicles' mode of impermanence; the Prajñā's non-apprehension entering the limbs of awakening.
the non-abiding nirvāṇa — apratiṣṭhita-nirvāṇa (無住涅槃) — what the bodhisattva cultivates the limbs of awakening to realize, as against the two vehicles' swift release-from-bondage.
the three superiorities — object (ālambana, self-and-others' continua) · attention (manaskāra, non-apprehension) · realization (prāpti, the non-abiding nirvāṇa).
sibling cross-references:
- [076] (the three stages of cultivation, the prior class) · Chapter on Obscurations [024] (the obscuration of grasping-and-rejecting birth-and-death · hindering the non-abiding nirvāṇa, the reverse of this verse) · Chapter on Attaining the Fruit (Chapter 6, the fruit attained by the cultivation of the antidotes) · the Mahāyāna-saṃgraha's bodhisattva-path · the Triṃśikā's non-abiding nirvāṇa.