大乘義章 16.27

16.27

第五門中八正分別。如《涅槃》說「道雖無量，要唯八正。」故知八正通攝諸行。於中略以二門分別。其一義者，攝彼四念、慧根、慧力、擇法、正見以為正見。攝四正懃、精進根力、精進覺支及正精進為正精進。攝四如意、定根、定力、定覺、正定，及與猗、捨，以為正定。念根、念力、念覺、正念以為正念。正思、正語、正業、正命，即名可知。信根、信力制屬何義？義分不定。或屬正定，於禪信順能修入故；或屬正見，於法決定生正智故。喜、覺如何？義亦不定。離亂生喜，判屬正定；證法生喜，判屬正見。一義如是。第二義者，如彼《解脫道論》中說，四念及與念根、念力、念覺、正念判為正念。彼四正懃四如意中，欲及精進、精進根力、精進覺支及正精進，此等通說為正精進。四如意中，分取心定，定根、定力、定覺、正定、信、猗、喜、捨，此等一切通為正定。四如意中，分取慧定，慧根、慧力、擇法、正見，此等一切通為正見。餘四如上。問曰：四念軀性是慧，何故彼論說之為念？釋言：於彼一一門中備含多義，趣舉皆得。故《涅槃》中說四念處以之為定，《雜心》云慧，《解脫道論》說之為念，皆得無傷。問曰：經論多說如意以之為定，彼論何故說為精進及定慧乎？彼論就精進等，餘經論中就其所生偏名為定，言之左右。信及喜等偏判為定，且從一義。問曰：於彼道品行中備有七門，何故偏用八正攝道，餘不如是？以餘門中不說戒故。

In the fifth section, the differentiation according to the eightfold noble path [is discussed]. As the Mahāparinirvāṇa-sūtra says: “Although the path is immeasurable, the essential is only the eightfold noble path.” Thus we know that the eightfold noble path subsumes all practices. Within this, it is differentiated briefly by two interpretations. According to the first interpretation, the four applications of mindfulness, the faculty of wisdom, the power of wisdom, investigation of dharmas, and right view are subsumed as right view. The four right efforts, the faculty and power of energy, the awakening factor of energy, and right energy are subsumed as right energy. The four bases of psychic power, the faculty and power of samādhi, the awakening factor of samādhi, right samādhi, along with pliancy (prasrabdhi) and equanimity (upekṣā) are subsumed as right samādhi. The faculty of mindfulness, the power of mindfulness, the awakening factor of mindfulness, and right mindfulness are taken as right mindfulness. Right thought, right speech, right action, and right livelihood can be known by their names. To what meaning are the faculty of faith and the power of faith subordinated? Their classification is not fixed. They may belong to right samādhi, because one cultivates and enters [samādhi] by faith and compliance with dhyāna; or they may belong to right view, because one generates right knowledge by having certainty regarding dharmas. What about the awakening factor of joy? Its classification is likewise not fixed. The joy born from departing from distraction is classified under right samādhi; the joy born from realizing dharmas is classified under right view. The first interpretation is like this. According to the second interpretation, as stated in the Vimuttimagga (*Jietuodao lun), the four applications of mindfulness along with the faculty of mindfulness, the power of mindfulness, the awakening factor of mindfulness, and right mindfulness are classified as right mindfulness. The four right efforts, and among the four bases of psychic power, zeal (chanda) and energy (vīrya), along with the faculty and power of energy, the awakening factor of energy, and right energy—all of these are collectively explained as right energy. Among the four bases of psychic power, taking specifically the mind base (citta) of samādhi, along with the faculty of samādhi, the power of samādhi, the awakening factor of samādhi, right samādhi, faith, pliancy, joy, and equanimity—all of these are collectively right samādhi. Among the four bases of psychic power, taking specifically the investigation base (mīmāṃsā) of samādhi, along with the faculty of wisdom, the power of wisdom, investigation of dharmas, and right view—all of these are collectively right view. The remaining four [limbs of the eightfold path] are as above. Question: The intrinsic nature of the four applications of mindfulness is wisdom; why does that treatise explain them as mindfulness? Explanation: Within each individual gate, multiple meanings are fully contained; whichever one is raised is admissible. Therefore, the Mahāparinirvāṇa-sūtra explains the four applications of mindfulness as samādhi, the *Saṃyuktābhidharmahṛdaya says they are wisdom, and the Vimuttimagga explains them as mindfulness; all are admissible without fault. Question: Sūtras and treatises mostly explain the bases of psychic power as samādhi; why does that treatise explain them as energy, samādhi, and wisdom? That treatise proceeds in terms of energy and so forth, while other sūtras and treatises specifically name them samādhi in terms of what they produce—these are just two ways of expressing it. Specifically classifying faith, joy, and the like as samādhi merely follows one interpretation. Question: Among the practices of the factors of awakening there are fully seven categories; why is the eightfold noble path alone used to subsume the path, while the others are not like this? Because the other categories do not speak of precepts (śīla).