大方廣佛華嚴經疏 37.22

37.22

第七、八正。若依位說，即現觀後起道，為斷修道諸煩惱故。離八邪故，名為八正。開通涅槃，故名為道。亦云八聖道，聖者道故。八正自體即正見等。文中亦先別明正見、後通顯餘七。言正見者，是分別支，依前所證真實揀擇故。正思惟者，是誨示他支，如其所證方便安立，思惟名義發語言故。次三是令他信支。謂正語者，善依所證問答決擇，令他信有見清淨故。正業者，身業進止正行具足，令他信有戒清淨故。正命者，如法乞求依聖種住、離五邪命，令他信有命清淨故。正精進者，是淨煩惱障支，由此永斷一切結故。正念者，是淨隨煩惱支，由不忘失正止舉相，永不容受沈掉等故。正定者，是能淨最勝功德障支，由此引發神通等無量勝功德故。若能如上分別誨示等，即是道支之果。然其八中，語業命三是戒蘊攝，念定是定，餘三是慧。定慧大同諸品，但增勝耳；戒則前來未有覺支，雖有定共律儀無表相微，此中正行故新建立，此寄位說。若依此經〈離世間品〉，八正是菩薩道。一者正見遠離邪見，乃至第八正定善巧方便，於一三昧出生菩薩不可思議法，一切三昧則與前說旨趣懸殊。上之七類總以喻顯，法性如大地，念處如種子，正勤為種植，神足如抽芽，五根如生根，五力如莖葉增長，開七覺華，結八正果。

Seventh, the eightfold right [path] (aṣṭāṅgamārga): in terms of stations, it is the path arising after direct realization, for the sake of severing all the defilements of the path of cultivation. Because it is free from the eight wrong things, it is called 'eightfold right'. Because it opens the way to nirvāṇa, it is called 'path'. It is also called the eightfold noble path, because it is the path of the noble ones. The intrinsic nature of the eightfold right [path] is right view and so forth. In the text, it also first specifically clarifies right view, and later generally reveals the remaining seven. Speaking of right view: it is the limb of discrimination, because it investigates according to the reality previously realized. Right thought is the limb of instructing others, because according to what has been realized, it establishes expedients, thinking upon names and meanings and giving rise to speech. The next three are the limbs that cause others to have faith: 'right speech' means skillfully posing questions and resolving them based on what has been realized, causing others to have faith that there is purity of view; 'right action' means being fully endowed with right conduct in bodily action, movement, and stopping, causing others to have faith that there is purity of precept; 'right livelihood' means begging in accordance with the Dharma, abiding in the noble lineage, and departing from the five wrong livelihoods, causing others to have faith that there is purity of livelihood. 'Right effort' is the limb that purifies the obstacle of defilements, because through this one permanently severs all fetters. 'Right mindfulness' is the limb that purifies secondary afflictions (upakleśa), because by not forgetting the marks of right calming and uplift, it permanently admits neither depression nor restlessness. 'Right samādhi' is the limb that can purify the obstacles to the most supreme merits, because through this one brings forth boundless superior merits such as psychic superknowledges. If one can discriminate and instruct as above, this is the fruit of the limbs of the path. Among the eight, the three of speech, action, and livelihood are subsumed under the aggregate of morality; mindfulness and samādhi are samādhi; the remaining three are wisdom. Samādhi and wisdom are largely the same as in the various previous sets, only increasing in superiority; regarding morality, previously there were no awakening limbs [for it], and although there was the morality accompanying concentration, its unmanifest mark was subtle; here it is right practice, so it is newly established—this is explained in terms of stations. If we rely on the 'Chapter on Transcending the World' of this sūtra, the eightfold right [path] is the path of the bodhisattva: the first is right view, distancing from wrong views; up to the eighth, right samādhi with skillful means, producing the inconceivable dharmas of the bodhisattva and all samādhis within a single samādhi—which is vastly different in purport from the previous explanation. The above seven categories are generally revealed by an analogy: the nature of phenomena is like the great earth, the applications of mindfulness are like the seed, right striving is the planting, the bases of psychic power are like the sprouting, the five faculties are like taking root, the five powers are like the growth of stems and leaves, blooming the flowers of the seven limbs of awakening, and bearing the fruits of the eightfold right [path].