華嚴經探玄記 12.37

12.37

第六七覺分，亦如下〈入法界品〉內（勘取）。第七八聖道者，亦如〈離世間品〉云「八正道是菩薩道，一正見，遠離邪見。二正思惟，正念一切智，遠離虛妄。三正語，隨順聖教，離口四過。四正業，饒益教化一切眾生，未曾失時。五正命，安住四聖種，成就頭陀功德，具足淨威儀，遠離一切思。六正精進，懃修一切苦行，修佛十力，無所罣礙。七正念，悉能憶持一切音聲，除滅世間一切亂想。八正定，善巧方便於一三昧出生菩薩不可思議法門一切三昧故。」解云：此等並約菩薩道釋可知。第二護小乘行中，初句是總、餘九是別。初中，菩薩行此三十七品，但為利益不捨眾生是故修行，非如二乘為成自利行此道品。別中，此不捨眾生心，論攝為四，於中初三護小乘心、後一護小乘行。初一為起行所依故，以本願為始；二以悲慈益物，憐愍為心。上二護狹心。三為眾生故、希求佛果故，云為攝一切智也。此護小心。後五句名行修五種行：一起淨土行，求佛依果。二修起佛法行，求佛正報。下二句求行彼因。三修彼地方便。無厭足行者，謂求五地至七地，修時巧便無厭足也。經中欠此一句。四修不退者，謂求八地已上順佛深解脫也。上自利行。五化眾生行者，是利他行，智慧方便善攝眾生故也。

Sixth, the seven factors of awakening are also as found below in the 'Chapter on Entering the Dharmadhātu' (to be checked and retrieved). Seventh, the eightfold noble path is also as stated in the 'Chapter on Transcending the World': 'The eightfold noble path is the bodhisattva path: 1. Correct view, being far removed from wrong views; 2. Correct thought, correctly being mindful of all-knowledge and far removed from falsehood; 3. Correct speech, complying with the noble teaching and being free from the four vocal faults; 4. Correct action, benefiting and transforming all sentient beings without ever missing the right time; 5. Correct livelihood, dwelling peacefully in the four noble lineages, perfecting the virtues of dhūta austerities, being replete with pure deportment, and being far removed from all conceptual thinking; 6. Correct diligence, diligently cultivating all austerities and cultivating the ten powers of a Buddha without obstruction; 7. Correct mindfulness, being fully able to retain all sounds and eliminating all worldly scattered thoughts; 8. Correct concentration, skillfully producing all samādhis through a single samādhi with the bodhisattva's inconceivable Dharma gates.' The explanation states: it can be understood that these are all explained in terms of the bodhisattva path. In the second section, guarding against the practices of the lesser vehicle, the initial phrase is general, and the remaining nine are specific. In the first, the bodhisattva practices these thirty-seven aids solely to benefit and not abandon sentient beings, and therefore cultivates them; it is not like the two vehicles who practice these aids to the path in order to achieve self-benefit. Among the specific [aspects], the treatise gathers this mind that does not abandon sentient beings into four, among which the first three guard against the mindset of the lesser vehicle, and the last one guards against the practice of the lesser vehicle. The first serves as the basis for giving rise to practice, taking the original vow as the beginning; the second benefits beings through compassion and loving-kindness, with pity as its mind. These two guard against a narrow mind. The third, being for the sake of sentient beings and seeking the fruit of Buddhahood, is said to 'gather all-knowledge'. This guards against a petty mind. The last five phrases are called cultivating five kinds of practice: 1. Cultivating the practice of a pure land, seeking the Buddha's dependent result. 2. Cultivating the practice of arousing the Buddha-dharma, seeking the Buddha's direct retribution. The lower two phrases seek the practice of their cause. 3. Cultivating the skillful means of that stage: the practice without satiation means seeking the fifth through seventh bhūmis, cultivating with skillful means without satiation. The sūtra lacks this one phrase. 4. Cultivating non-retrogression means seeking the profound liberation of accord with the Buddha from the eighth bhūmi upward. The above are practices of self-benefit. 5. The practice of transforming sentient beings is the practice of benefiting others, because wisdom and skillful means skillfully gather sentient beings.