彰所知論 2.12

2.12

復次道者，謂彼少欲知足具種性者，身心遠離種種群雜，住近事戒等，應當勤聞。若廣聞已思所聞義，思已應修，謂當修止觀。多貪修不淨觀，多瞋修慈悲觀，多癡修分別緣生觀，多我修分別界觀，多散亂修數息觀。止觀成已，修勝解故，如法了解內外身，名身念住。如法了解苦樂捨等，名受念住。如法了解六識心法，名心念住。如法了解想行無為，名法念住。修此四法，是智資糧。道集資糧已，修加行道。煖位之中，已生惡令斷、未生惡令不生、已生善令增長、未生善令生，如是四法名四正勤（文云正斷）。頂位之中，欲善法定、勤樂善定、作意善心定、揀擇善定，如是名四神足。忍位之中，行世正見澄淨名信、樂修善法曰進、明記不忘曰念、專注一境曰定、知取捨法曰慧，修此五法能生善法，故曰五根。世第一位中，修信、進、念、定、慧等五，能破相違，故曰五力。此是加行道。見道位中，了知四諦名曰正見。正語發起名正思惟，如法正說名曰正語，捨不善業名曰正業，棄捨邪命名曰正命，希求善法名正精進，明記不忘名曰正念，專注一境名曰正定。如是八法，名八聖道支。此是見道。見道所斷分別煩惱及得相等，謂欲界苦諦，貪、瞋、慢、無明、疑、有身見、邊執見、戒禁取見、見取邪見。集、滅二諦各除三見。七七十四、道諦所斷。除上二見、欲界四諦共三十二。色界四諦各各除瞋、共二十八、無色亦然。如是三界見道所斷八十有八。

Furthermore, as for the path: those who have few desires, are content, possess the lineage, and keep body and mind distant from all diversities, abiding in the precepts of lay followers and the like, should diligently listen [to the teaching]. Having heard extensively, they should reflect on the meaning of what was heard; having reflected, they should cultivate—namely, they should cultivate calming and insight. Those with much greed cultivate the contemplation of impurity; those with much anger cultivate the contemplation of love and compassion; those with much delusion cultivate the contemplation of analyzing dependent origination; those with much clinging to self cultivate the contemplation of analyzing the elements; those with much distraction cultivate the contemplation of counting the breath. When calming and insight are accomplished, by cultivating resolve, to understand internal and external bodies in accordance with the Dharma is called the application of mindfulness to the body. To understand suffering, pleasure, equanimity, and so forth in accordance with the Dharma is called the application of mindfulness to feelings. To understand the six consciousness mind phenomena in accordance with the Dharma is called the application of mindfulness to the mind. To understand conception, formations, and the unconditioned in accordance with the Dharma is called the application of mindfulness to dharmas. Cultivating these four phenomena is the accumulation of wisdom.

Having gathered the accumulations on the path, one cultivates the path of application. In the stage of Heat, causing arisen evils to be abandoned, unarisen evils not to arise, arisen wholesome states to increase, and unarisen wholesome states to arise: these four phenomena are called the four right diligences (the text also says right abandonment). In the stage of Summits, the absorption of desire for wholesome phenomena, the absorption of diligence in delighting in the good, the absorption of attention with a wholesome mind, and the absorption of discerning the good: these are called the four bases of psychic power. In the stage of Acceptance, practicing worldly right view with clarity is called faith; delighting in cultivating wholesome dharmas is called energy; remembering clearly without forgetting is called mindfulness; single-pointed concentration is called absorption; knowing what to adopt and reject is called wisdom: cultivating these five phenomena can generate wholesome dharmas, hence they are called the five faculties. In the stage of Highest Worldly Dharmas, cultivating the five—faith, energy, mindfulness, absorption, and wisdom—can crush opposition, hence they are called the five powers. This is the path of application.

In the stage of the path of seeing, knowing the four truths is called right view. The initiation of right speech is called right thought; speaking rightly in accordance with the Dharma is called right speech; abandoning unwholesome actions is called right action; abandoning wrong livelihood is called right livelihood; seeking wholesome dharmas is called right effort; remembering clearly without forgetting is called right mindfulness; single-pointed concentration is called right absorption. These eight phenomena are called the eightfold noble path. This is the path of seeing.

As for the conceptually discriminated defilements, acquisitions, and characteristics abandoned by the path of seeing: regarding the truth of suffering in the desire realm, they are greed, anger, pride, ignorance, doubt, view of individuality, extreme view, view of holding precepts and vows as supreme, and view of holding views as supreme, and wrong view. In the two truths of origination and cessation, each excludes three views. There are seven, and seven: fourteen abandoned by the truth of the path. Excluding the two views above, the four truths of the desire realm have thirty-two in total. In the form realm, the four truths each exclude anger, totaling twenty-eight; the formless realm is also like this. Thus, eighty-eight are abandoned by the path of seeing in the three realms.