大乘義章 17.18

17.18

次定是非。問曰：見中用何為道？義別四階。其一義者，慧為道體，餘者悉非，離慧不能忍智法故。第二義者，慧及一切心心數法并及道戒通為正道，八正用此而為體故。諸得四相道中，隨義不名正道。第三義者，心法與戒并及四相同時俱起，是共有因，相扶義親，通說為道。諸得望彼起戒異時，非共有因，相扶義疎，不說為道。第四義者，心法與戒諸得四相皆有彼此相成之義，通說為道。問曰：若依前之三義，諸得非道亦應非果。又復果者是得證義，諸得順果，故名為果。見道在向，何故論中說得為果？釋言：論中說得為果，同後一義。得不順向，故不名道。得前世間第一法得，亦同此釋，不名第一。問曰，若依末後一義得名道者，論中宣說得彼世間第一法得不名第一，今云何言得道之得亦名為道？釋言：論說得第一得非第一者，同前三種非道之義。又世第一位分短促止在一念，得彼之得前後多念，於彼不順，為是彼得不名第一。見道寬長，得復多念，於彼相順，故得名道。是非如是（此五門竟）。

Next, the determination of right and wrong is made. Question: What is used as the path within seeing? The meanings are distinguished into four levels. The first meaning is that prajñā is the essence of the path and all others are not, because apart from prajñā one cannot have forbearance or knowledge of dharmas. The second meaning is that prajñā and all minds and mental factors, together with the path precepts, collectively constitute the noble path, because the eightfold noble [path] takes these as its essence. As for the various acquisitions and the four characteristics, according to the sense of the path they are not named the noble path. The third meaning is that the mental dharmas, precepts, and the four characteristics arise simultaneously together, are co-existent causes, and are intimately related in mutual support, so they are collectively called the path. In relation to those, the various acquisitions arise at different times from the precepts, are not co-existent causes, and are distant in mutual support, so they are not called the path. The fourth meaning is that the mental dharmas, precepts, various acquisitions, and the four characteristics all possess the quality of mutually completing one another, so they are collectively called the path. Question: If based on the former three meanings, the various acquisitions are not the path, then they should also not be the fruit. Furthermore, "fruit" signifies the meaning of acquisition and realization; the various acquisitions conform to the fruit, so they are called the fruit. The path of seeing is in the approach; why do the treatises state that acquisition is the fruit? Explanation: The treatises speak of acquisition as the fruit in agreement with the last meaning. Acquisition does not conform to the approach, so it is not called the path. The acquisition of the preceding mundane supreme dharma is also like this explanation, and is not named supreme. Question: If based on the very last meaning acquisition is called the path, the treatises declare that the acquisition of that mundane supreme dharma is not named supreme; how can it now be said that the acquisition of the path is also called the path? Explanation: When the treatises say that the acquisition of the supreme is not supreme, it accords with the former three meanings where it is not the path. Moreover, the stage of the mundane supreme [dharma] is brief, lasting only for a single thought-moment; the acquisitions of it span many thought-moments before and after, which does not conform to it, and for this reason that acquisition is not called supreme. The path of seeing is broad and long, and its acquisitions are also of many thought-moments, which conforms to it, so it can be called the path. Such is right and wrong. (These five sections are concluded.)