Distinguishing the Cultivation of the Remedies — The Thirty-Seven Factors of Enlightenment
This page carries Ru-Yi's translation of Part Four of the Madhyāntavibhāga. Having catalogued every obstruction in Part Two, the treatise now turns to the direct remedy: the classical thirty-seven factors of enlightenment, worked through in their traditional seven groups — the four foundations of mindfulness, the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path — each explained not merely as a list, but as a single continuous progression, one stage's capacity becoming the next stage's foundation, closing with what distinguishes a bodhisattva's cultivation of this same path from a śrāvaka's or solitary buddha's.
Translation Method
As in Parts 1 through 3, the Chinese source is Xuánzàng's translation of Maitreya's root verses with Vasubandhu's prose commentary beneath each, read with Kuījī's 辯中邊論述記 (T1835). This chapter follows the thirty-seven factors of enlightenment's own traditional seven-group structure, so this page is organized the same way, one group per section. See also this site's note on translation method.
1. The Four Foundations of Mindfulness
The chapter opens where a practitioner's path itself begins: mindfulness of the body, feeling, mind, and dharmas, each shown to be the specific gateway into one of the four noble truths.
以麁重愛因， 我事無迷故，
為入四聖諦， 修念住應知。
Heaviness; the cause of craving;
the basis of self-attachment; and freedom from confusion regarding dharmas —
in order to enter the four noble truths,
the cultivation of the foundations of mindfulness should be known.
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。
What does this mean? Heaviness is made manifest through the body; hence one contemplates the body to enter the noble truth of suffering. The body has, as its character, formations bearing heaviness — and since this very heaviness is the nature of formational suffering, by this the noble ones see that everything conditioned is suffering. All conditioned feeling is said to be the cause of craving; hence one contemplates feeling to enter the noble truth of origin. The mind is the very basis mind clings to as a self; hence one contemplates the mind to enter the noble truth of cessation, since the dread of the self's annihilation is thereby dispelled. By contemplating dharmas, one is freed of confusion regarding what is defiled and what is pure, and enters the noble truth of the path. This is why, in order to enter the principle of the four noble truths, the cultivation of the four foundations of mindfulness is spoken of first.
2. The Four Right Exertions
Mindfulness alone only reveals obstructions and remedies; the four right exertions are the diligence that actually relinquishes the one and cultivates the other.
已遍知障治， 一切種差別，
為遠離修集， 勤修四正斷。
Having fully understood every kind
of obstruction and remedy, in all their differences,
in order to relinquish and to cultivate,
one diligently practices the four right exertions.
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。
What does this mean? Through the prior cultivation of the foundations of mindfulness, one has already come to fully understand every kind of obstruction and its remedy, in all their differences. Now, in order to relinquish the dharmas to be relinquished, and in order to cultivate and accumulate the path that remedies them, one diligently practices the four right exertions — as it is said, "so that unwholesome states already arisen may be relinquished," and so on, as fully explained.
3. The Four Bases of Supernormal Power, Five Faults, and Eight Abandoning-Factors
Sustained exertion brings the mind to a capable, workable state, from which the four bases of supernormal power are cultivated — a cultivation whose whole purpose, this section shows, is eliminating exactly five faults through exactly eight countermeasures.
依住堪能性， 為一切事成，
滅除五過失， 勤修八斷行。
Depending on this, the mind abides with a capable nature;
in order to accomplish every excellent aim,
and to eliminate the five faults,
one diligently cultivates the eight abandoning-factors.
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。
What does this mean? Depending on the diligence already cultivated in relinquishing what accumulates affliction, the mind comes to abide with a capable nature. In order to accomplish excellent aims, one cultivates the four bases of supernormal power, since these are the very cause of every excellent aim one might wish for. "Abiding" means the mind's abiding — this is precisely concentration. Following the right exertions, the four bases of supernormal power are next spoken of; this capable nature is what is able to eliminate the five faults through cultivating the eight abandoning-factors.
懈怠、忘聖言， 及惛沈、掉舉、
不作行作行， 是五失應知。
Indolence; forgetting the noble instruction;
torpor and agitation;
not making effort, and making effort [wrongly] —
these are the five faults that should be known.
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。
It should be known that here torpor and agitation are combined as a single fault. Where, in order to eliminate torpor and agitation, one fails to make the required effort — or where torpor and agitation have already been eliminated, yet one continues to make effort regardless — both are faults.
為斷除懈怠， 修欲、勤、信、安，
即所依、能依， 及所因、能果。
To cut off indolence, one cultivates
aspiration, effort, faith, and pliancy —
the support, that which is supported,
the near cause, and the resulting fruit.
為除餘四失， 修念、智、思、捨，
記言覺沈掉， 伏行滅等流。
To remove the remaining four faults, one cultivates
mindfulness, awareness, intention, and equanimity —
recollecting the instruction, becoming aware of torpor and agitation,
subduing them through effort, and the even flow once eliminated.
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。
What does this mean? In order to eliminate indolence, one cultivates four abandoning-factors: first, aspiration; second, right effort; third, faith; fourth, pliancy. These should be understood, in order, as the support and the rest. "The support" means aspiration, since effort depends on it. "That which is supported" means effort, since it arises depending on aspiration. "The near cause" means faith, the near cause from which aspiration, the support, arises — for when one believes and accepts, one then hopes. "The resulting fruit" means pliancy, the fruit that arises, near at hand, from effort, that which is supported — for one who exerts diligent effort attains excellent concentration.
論曰：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。
In order to remedy the remaining four faults, one likewise cultivates four further abandoning-factors: first, mindfulness; second, clear awareness; third, intention; fourth, equanimity. These should be understood, in order, as recollecting the instruction and the rest. "Recollecting the instruction" means mindfulness, able not to forget the object, since it recollects the noble instruction. "Becoming aware of torpor and agitation" means precisely clear awareness, since, through mindfulness recollecting the instruction, one is then able to become aware of these two faults as they arise. "Subduing through effort" means intention, since, having become aware of the fault of torpor or agitation, one intends to subdue and remove it, rousing effort. "The even flow, once eliminated" means: once torpor and agitation have been cut off, the mind abides in equanimity, flowing evenly.
4. The Five Faculties and the Five Powers
The same five capacities — aspiration, effort, mindfulness, concentration, and wisdom — appear twice: first as "faculties," simply present, and then, once strong enough to resist being overwhelmed by their opposites, as "powers." A single half-verse locates the four aids to penetration within these two stages.
已種順解脫， 復修五增上，
謂欲、行、不忘、 不散亂、思擇。
Having already planted the good roots according with liberation,
one further cultivates five governing powers:
aspiration, practice, non-forgetting,
non-distraction, and discernment.
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。
What does this mean? Through the four bases of supernormal power, the mind has become capable; once the good roots according with liberation are complete, one further cultivates five governing powers: first, the governing power of aspiration; second, of practice; third, of not forgetting the object; fourth, of non-distraction; fifth, of discernment. These five, in order, are precisely the five faculties — faith, and the rest.
即損障名力， 因果立次第。
It is precisely their power to subdue obstruction that is called "the power";
their sequence is established by cause and effect.
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。
That same faith and the other four faculties just named, having gained an excellent capacity, are further spoken of as powers — since they are able to subdue and eliminate the obstruction of faithlessness and the rest, and are no longer overwhelmed or intermixed with them. These five are ordered, in sequence, by cause and effect, since each prior cause draws forth the following effect: one who firmly believes there is a cause and effect exerts diligent effort to attain that effect; having exerted diligent effort, one abides in right mindfulness; abiding in right mindfulness, the mind attains concentration; the mind having attained concentration, one is able to know things as they truly are; and having truly known them, there is nothing left unaccomplished. Hence this sequence is established by cause and effect.
順決擇二二， 在五根、五力。
The two pairs that accord with the aids to penetration
are located within the five faculties and the five powers.
論曰：順決擇分中暖、頂二種在五根位，忍、世第一法在五力位。
Among the four aids to penetration, heat and summit belong to the stage of the five faculties; forbearance and supreme mundane dharma belong to the stage of the five powers.
5. The Seven Factors of Enlightenment
Belonging specifically to the path of seeing, the classical seven factors of enlightenment are here condensed to five, with the final three — pliancy, concentration, and equanimity — grouped as a single threefold "factor of freedom from taint."
覺支略有五， 謂所依、自性、
出離并利益， 及三無染支。
The factors of enlightenment are, in brief, five:
the support, the essence,
renunciation, and benefit,
and the threefold factor of freedom from taint.
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。
What does this mean? These factors assist enlightenment, hence they are called "factors of enlightenment." Since this factor of enlightenment belongs to the stage of the path of seeing, there are, in full, seven, here condensed into five: first, the supporting factor — mindfulness; second, the essential factor — investigation of dharmas; third, the factor of renunciation — diligence; fourth, the factor of benefit — joy; fifth, the factor of freedom from taint, itself threefold: pliancy, concentration, and equanimity.
由因緣所依、 自性義差別，
故輕安、定、捨、 說為無染支。
By the distinct meaning of cause-condition,
support, and essence,
pliancy, concentration, and equanimity
are spoken of as the factor of freedom from taint.
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。
Pliancy is precisely the cause-condition of freedom from taint, since heaviness is the cause giving rise to every defilement, and pliancy is its near remedy. The support means concentration; the essence is precisely equanimity. Hence this single meaning of freedom from taint is distinguished into three.
6. The Eightfold Noble Path
Belonging to the path of cultivation, the eight path-factors are here condensed to four functions — discrimination, instructing others, causing trust, and remedying obstruction — with the last two each further divided into three.
分別及誨示， 令他信有三，
對治障亦三， 故道支成八。
Discrimination, and instructing others;
causing others to trust — threefold;
and remedying obstruction — also threefold;
hence the path-factors come to eight.
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。
What does this mean? The path-factors are established at the stage of the path of cultivation; hence they are, in full, eight, condensed to four: first, the factor of discrimination — right view. Though this is worldly, it is the post-attainment wisdom of one beyond the world, since it is able to discriminate what one has personally realized at the stage of the path of seeing. Second, the factor of instructing others — right intention, and a portion of right speech, since these give rise to speech that instructs others. Third, the factor of causing others to trust, threefold: right speech, right action, and right livelihood. Fourth, the factor of remedying obstruction, also threefold: right effort, right mindfulness, and right concentration. Hence these path-factors are, in brief, four, and, in full, eight.
表見戒遠離， 令他深信受，
對治本隨惑， 及自在障故。
[The first three] display one's view, moral discipline, and detachment,
causing others to deeply trust and accept them;
[the second three] remedy the root and secondary afflictions,
and the obstruction to mastery.
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。
Right speech and the other two, in order, display that one already has view, moral discipline, and detachment, causing others to trust and accept: through right speech's discourse and discernment, others come to trust one already has excellent wisdom; through right action's not committing wrong deeds, others come to trust one already has pure moral discipline; through right livelihood's seeking robes, alms-bowl, and other necessities in proper measure, at the proper time, and in accordance with the Dharma, others come to trust one already has excellent detachment. Right effort and the other two, in order, remedy the root and secondary afflictions, and the obstruction to mastery. What is remedied is, in brief, threefold: first, the root afflictions, relinquished by the path of cultivation; second, the secondary afflictions — torpor and agitation; third, the obstruction to mastery, which blocks the excellent virtues mastery brings about. Here, right effort specifically remedies the first, diligently cultivating the path against it. Right mindfulness specifically remedies the second, binding mindfulness within calm-abiding and the rest, freed of torpor and agitation. Right concentration specifically remedies the third, since, resting on excellent meditative absorption, it swiftly gives rise to the superknowledges and other excellent virtues.
7. Three Kinds of Cultivation, and How a Bodhisattva Differs from the Two Vehicles
Two closing verses distinguish, first, the ordinary practitioner's cultivation from the trainee's and the adept's, and second, what specifically sets a bodhisattva's practice of this very same thirty-seven-factor path apart from a śrāvaka's or solitary buddha's.
有倒順無倒， 無倒有倒隨，
無倒無倒隨， 是修治差別。
Inverted, yet according with the non-inverted;
non-inverted, yet still followed by the inverted;
non-inverted, no longer followed by the inverted —
these are the distinctions of cultivating the remedy.
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。
What does this mean? This cultivation of the remedy is, in brief, threefold: first, inverted yet according with the non-inverted; second, non-inverted yet still followed by the inverted; third, non-inverted, no longer followed by the inverted. These three distinctions, in order, belong to the ordinary being, to one still in training, and to one beyond all training — the bodhisattva included, at each corresponding stage.
菩薩所修習， 由所緣作意，
證得殊勝故， 與二乘差別。
What the bodhisattva cultivates
differs from the two vehicles
through its object, its attention,
and its excellent realization.
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。
Śrāvakas and solitary buddhas cultivate the remedy taking only their own body and mind-stream as object; bodhisattvas cultivate it taking both their own and others' bodies and mind-streams as object. Śrāvakas and solitary buddhas, regarding the body and the rest, cultivate the remedy through the aspect of contemplating impermanence and the rest; bodhisattvas, regarding the body and the rest, cultivate it through the aspect of contemplating non-apprehension. Śrāvakas and solitary buddhas cultivate the foundations of mindfulness and the rest only so that the body and the rest may swiftly be freed from bondage; bodhisattvas cultivate them not for the body's swift freedom from bondage, but only in order to realize non-abiding nirvāṇa. Through these three conditions, the remedy the bodhisattva cultivates differs from that of the two vehicles.
Kuījī reads this closing distinction as the chapter's real point: the thirty-seven factors are not a separate "Mahāyāna path" and "Hīnayāna path" running in parallel, but the very same thirty-seven factors, practiced with a different scope of compassion (one's own body only, versus all beings'), a different depth of insight (impermanence and the rest, versus the non-apprehension that Part One's account of false discrimination makes possible), and a different final aim (personal freedom from bondage, versus the non-abiding nirvāṇa this treatise has already named, in Part Two, as what distinguishes the bodhisattva lineage in the first place).
A Summary of the Whole Chapter
Vasubandhu closes the chapter, unusually, with his own summary of what each group of factors actually accomplishes — a set of names that reads almost as a description of the path's felt texture, stage by stage.
論曰：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。
What does this mean? The general meaning of cultivating the remedy: the cultivation that opens awareness [the foundations of mindfulness]; the cultivation that diminishes [what is unwholesome — the right exertions]; the cultivation that polishes and adorns [the bases of supernormal power]; the cultivation that brings forth what is superior [the faculties]; the cultivation that draws near, meaning drawing near to the path of seeing [the powers]; the cultivation of realized entry [the factors of enlightenment]; the cultivation of increasing excellence [the path-factors]; the cultivation of the beginning stage, the middle stage, and the final stage [the ordinary being, the trainee, and the adept]; and the cultivation with something higher still, and the unsurpassed cultivation, meaning the excellent object, attention, and realization that distinguish a bodhisattva's path.
Part Four Complete
This closes Part Four of Ru-Yi's translation: the thirty-seven factors of enlightenment as the treatise's direct remedy for the obstructions of Part Two, running from the four foundations of mindfulness through the eightfold noble path as one continuous progression, and closing on what a bodhisattva's cultivation of this same path adds — a wider object, a deeper attention, and an unsurpassed realization. Part Five, the treatise's shortest chapter, turns to the fifth topic: the eighteen stages this whole cultivation passes through, from an as-yet-unawakened being all the way to a buddha's three bodies.
Continue to Part 5 — Distinguishing the Stages of Cultivation →