中邊分別論卷下
Middle and Extremes Distinction Treatise, Volume 3
天親菩薩造
Composed by Bodhisattva Vasubandhu
陳天竺三藏真諦譯
Translated by Paramārtha, Tripitaka Master from India
對治修住品第四
Chapter 4: Overcoming Attachments in Practice
修習對治者，三十七道品修習，今當說。此論中初說(心者我執種類，又云根塵識也)。
Now, I will explain the practice of the antidotes—the thirty-seven factors of enlightenment. In this treatise, the term "mind" refers to the categories of self-attachment, as well as the senses, objects, and consciousness.
麁行貪因故， 種故不迷故，
為入四諦故， 修四念處觀：
Due to past habits of craving, And the seeds of delusion causing confusion, Enter the Four Noble Truths, and practice the Four Foundations of Mindfulness:
由身故麁行得顯現，思擇麁行故得入苦諦。此身者麁大，諸行為相故。麁大者名行苦。因此行苦，一切有漏諸法，於中聖人觀苦諦。受者貪愛依處，思擇諸受故得入集諦。心者我執依處，為思擇此心得入滅諦，離我斷怖畏故。法者不淨淨二品，為思擇此法離不淨淨品無明故得入道諦。是故初行為令入四諦中修習四念處所安立。次修習正勤。
Because of the body, coarse actions become apparent; by reflecting on these coarse actions, one enters into the truth of suffering. This body is coarse and large, and all actions are its characteristics. "Coarse and large" refers to the suffering inherent in conditioned existence. Because of this suffering, all tainted phenomena arise, and the saintly person observes the truth of suffering within them.
Feelings are the basis for craving and attachment; by reflecting on feelings, one enters into the truth of the origin of suffering. The mind is the basis for self-grasping; by reflecting on the mind, one enters into the truth of cessation, freeing oneself from fear of the self's extinction.
Mental objects—both impure and pure—are the focus for reflection; by reflecting on them, one removes ignorance of both impurity and purity, thereby entering into the truth of the path.
Therefore, the initial stage of practice is established to lead one into the Four Noble Truths through the cultivation of the Four Foundations of Mindfulness. Next comes the cultivation of Right Effort.
已知非助道， 一切種對治，
為上二種故， 修習四正勤。
It is known that what does not aid the path, Nor serve as remedies against all kinds of defilement— In order to achieve these two purposes, One trains in the four right exertions.
為修習四念處究竟故，非助道黑法及助道品白法，一切種已明了所見故。為滅離非助道法、為生起助道法，四種正勤得起。第一為滅已生非善惡法，如經中廣說(為滅為塞為生為長)。
For the ultimate practice of the Four Foundations of Mindfulness—because the obstructive black qualities and the supportive white qualities have already been clearly seen in their entirety—the Four Right Efforts arise: to eliminate the unhelpful dharmas and to generate the helpful dharmas. The first is to eliminate already-arisen unwholesome dharmas, as extensively explained in the sutras(To eliminate, to block, to generate, to develop).
隨事住於彼， 為成就所須，
捨離五失故， 修習八資糧。
Dwelling on circumstances as they arise, To fulfill what must be achieved, Abandoning the five faults, One cultivates the eight provisions.
為離為得黑白二種法修習正勤已，心者無障有助故，得住此心。住有四能。四能者，一隨教得成就。隨教得成就者，說名四如意足，一切所求義成就因緣故。此中住者，心住名三摩提應知。是故四正勤後，次第說四如意足。隨事隨教住者，為滅五種過失、為修習八種資糧故應知。何者名失耶？
To be free from what is to be abandoned and to attain what is to be realized, both the dark and bright qualities, one diligently practices right exertion. Then the mind, being unobstructed and supported, can dwell in this state. Dwelling here has four powers. What are these four powers? First, the ability to achieve based on teachings. This means achieving in accordance with instructions, also called the Four Bases of Spiritual Power, since they are the causes for fulfilling all desired goals. Here, "dwelling" refers to mental abiding, known as meditative concentration. Therefore, after the Four Right Exertions, the Four Bases of Spiritual Power are explained next in sequence.
This dwelling—based on the task and guided by the teaching—is intended to eliminate five faults and to cultivate eight kinds of support. What are these faults?
懈怠、忘尊教， 及下劣、掉起，
不作意作意， 此五失應知。
Indolence, forgetting the noble teachings, Inferior states of mind, and restless agitation, To act without mindfulness, or to force mindfulness— These five faults should be known.
懈怠者，沒嬾惡處。忘尊教者，如師所立法、名句味等，不憶不持故。下劣掉起者，兩障合為一，憂喜為體故，沈浮是其事。此位中沈時，不作意是第四過失。若無此二而作意，是第五過失。為滅此五失，安立八種禪定資糧，為滅懈怠。何者為四？一欲、二正勤、三信、四猗。復有四法次第應知。
For the lazy, there is suffering in unfavorable states. Those who forget the teacher’s instructions—such as the doctrines, phrases, and meanings established by the teacher—fail to recall or retain them. As for the inferior and restless, the two hindrances combine into one, with joy and sorrow as their essence; sinking and floating are their activities. In this state, when sinking occurs, not applying intention is the fourth fault. If there is no sinking or floating, yet intention is applied, that is the fifth fault. To eliminate these five faults, eight kinds of meditative supports are established. To eliminate laziness: What are the four? First, desire; second, right effort; third, faith; fourth, calmness. These four factors should be understood in sequence.
依處及能依， 此因緣及果。
The foundation and that which relies upon it— These arise as cause and effect.
欲者正勤依處，能依者正勤，此依處名欲。有何因是名信？若有信即生欲，此能依者名正勤果，此果名猗，若作正勤得所求禪定故。餘四種資糧，一念、二智、三作意、四捨滅。餘四種失，如次第對治。此念等四法次第應知。
Desire is the foundation of Right Effort. Right Effort itself is what relies upon this foundation, and this foundation is called "desire." What is the reason for calling it "faith"? When there is faith, desire arises. That which relies on this foundation is the result of Right Effort, and this result is called "tranquility." Because when Right Effort is made, the sought-after meditative absorption (Zen) is obtained.
The other four kinds of supports are: 1. Mindfulness, 2. Wisdom, 3. Attention, 4. Cessation and relinquishment.
The other four kinds of faults are to be counteracted in sequence, corresponding to these. These four factors—Mindfulness, and so on—should be understood in sequential order.
緣境界不迷， 高下能覺知，
滅彼心功用， 寂靜時放捨。
When confronted with conditioned phenomena, one remains undeluded, Aware of their relative nature—what is high and low. The mind that clings to effort is abandoned; In stillness, one lets go, released.
念者，不忘失境界。智者，不忘失境界時，覺知沈浮兩事。覺知已，為滅此作功用意，是名作意。此沈浮二法寂滅已，起放捨心放流相續名捨滅。四如意足後，次第說修習五根。此五根云何得立？
Mindfulness means not losing attention on what is happening in the present moment. Wisdom means, while not losing attention on what is happening, clearly seeing both the rising and falling of mental states. Having seen this, one deliberately applies effort to let go of these states. This intentional effort is called "making effort." When the two phenomena of rising and falling have been calmed, one develops a mind of equanimity that allows things to flow naturally without interference. This state is called "the calming of equanimity."
After the Four Bases of Spiritual Power, the text then explains the sequential practice of the Five Faculties. How are these Five Faculties established?
已下解脫種， 欲事增上故，
境界不迷沒， 不散及思擇。
Having already planted the seed of liberation, Yet being caught up in desires only strengthens them. One should not be confused or lost in experiences, Nor let the mind scatter—but instead, reflect and discern.
此中增上次第五處流。為修四勤故，心已隨教得住，因此心已下解脫分善根種子，一欲增上故、二勤修增上故、三不忘境界增上故、四不散動增上故、五思擇法增上故。如次第，信等五根應知。
說力損惑故， 前因後是果。
信等五法如前所說。為有勝力，故說名力。勝力者何義？能損離非助惑故。若五法非信等諸對治惑，不相障故，故說根力有次第。云何信等五法前後次第說？五種法如前後為因果故。云何如此？若人信因信果，為求得此果故決勤行。因此勤行已守境不移，若念止住心得三昧(平等住不高不下，一三受故、二一境故。又有五種住未說)。若心得定，觀知如實境。因此義，是故五法立次第。若人已下種解脫分善根已，說五根是其位。若人已下通達分善根者，為在五根位中、為當在力位中？
二二通達分， 五根及五力。
煖位及頂位立行五根，忍位及世第一法立行五力。若人下解脫善根種，此二二位決定通達分。若未不，如此力次說覺分。此云何安立？
依分自體分， 第三出離分，
第四功德分， 三種滅惑分。
見道位中顯立覺分。覺者何義？無分別如如智是名覺。分者何義？同事法朋是名分義。此七法中，覺依止分者是名念覺，自性分者是名擇法覺，出離分者名正勤覺，功德分者名喜覺，無染無障分三法謂猗、定、捨。云何說三法為無染障分？
因緣依處故， 自性故言說。
無障無染因者，猗惑障，為重行作因故，此猗與麁重因對治故；依止者是禪定；自性者是捨覺分。次說道分。此法云何安立？
分決及令至， 令他信三種，
對治不助法， 說道有八分。
修習道位中顯立道分。見道分決分是正見，此見世間正見，出世正見後得，因此智自所得道及果決定分別。令他至分者，正思惟及正言，因有發起語言，能令他知及得。令他信分者有三種，正言、正業、正命，此三法次第。
見戒及知足， 應知令他信。
令他信分者，三處依正言說言語，共相難正義、共思擇義時，他得信是人有智，是故令他信智。依正業他得信持戒，不作不如法事故。依正命者他得信輕財知足，如法如量行，見衣服等四命緣故，是故令他信知足輕財知足。煩惱對治分者三種，正勤、正念、正定。此三法如次第。
大惑及小惑， 自在障對治。
非助道煩惱有三：一修習道所斷煩惱，是名大惑。二心沈沒掉起煩惱，是名小惑。三自在障者，能障礙顯出勝品功德。第一煩惱者，正勤是其對治。云何如此？因正勤修道得成故，若道得成，思惟煩惱滅。第二煩惱者，正念是其對治。寂靜相處，若正念正寂靜相處，沈沒及掉起滅故。第三煩惱者，正定是其對治。依止禪定故，能顯出六神通功德故。此修習對治，若略說有三種應知。
隨不倒有倒， 隨顛倒不倒，
無倒無隨倒， 修對治三種。
修習對治有三。何者三？一者隨應無倒法與倒相雜、二者顛倒所隨逐無見倒、三者無顛倒無倒法隨逐。如次第，凡夫位中、有學聖位中、無學聖位中。菩薩修對治者有別異。何者別？
境界及思惟， 至得有差別。
聲聞及辟支，自相續身等念處諸法是其境界；若菩薩，自他相續身等念處諸法是其境界。聲聞及辟支，由無常等諸相思惟身等諸法；若諸菩薩，無生得道理故思惟觀察。若聲聞及緣覺，修習四念處等諸法，為滅離身等諸法；若菩薩，修習此等法，不為滅離故修習諸法，非不為滅離故修習諸法，但為至得無住處涅槃。修習對治已說。修住者何者？