[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣圓覺修多羅了義經略疏](https://indike.org/pramana/in.bauddha.taisho.1795) › 1.816 # 大方廣圓覺修多羅了義經略疏 1.816 大方廣圓覺修多羅了義經略疏 1.816 - **Language:** Classical Chinese ### [1.816](https://indike.org/pramana/in.bauddha.taisho.1795.1.816) 八正道者，謂正見是分別支，依前所證真實簡擇故；下七亦一一云正，思惟是誨示他支，如其所證方便安立，思惟名義發語言故；下三皆是令他信支，謂語者，善依所證問答決擇，令他信有見清淨故；業是身業，進止正行具足，令他信有戒清淨故；命者，如法乞求，依聖種住，離五邪命；精進是淨煩惱障支，由此永離一切結故；念是淨隨煩惱障支，由不忘失，正止舉相，永不容受沈掉等故；定是能淨最勝功德障支，由此引發神通等無量勝功德故。上之七類次第者，謂聞法已，先當念持，次即勤修，勤故攝心調柔，柔故信等成根。根增為力，七覺分別，八正正行。總已喻顯，法性如地，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。 > The eightfold noble path: right view is the discerning limb, because it discriminates according to what was previously realized as real; the seven below are also each called 'right'; \[right\] thought is the limb of instructing others, because it establishes skillful means according to what has been realized, and by contemplating names and meanings it issues verbal speech; the three below are all limbs of causing others to have faith: speech means skillfully asking and answering to resolve doubts in accordance with what has been realized, causing others to have faith in the purity of view; action is bodily action, being complete in correct conduct of proceeding and desisting, causing others to have faith in the purity of precepts; livelihood means begging for food according to Dharma, dwelling based on the noble lineage, and abandoning the five wrongful livelihoods; \[right\] diligence is the limb that purifies the affliction obstacle, because through this one is eternally free from all fetters; \[right\] mindfulness is the limb that purifies the secondary-affliction obstacle, because by not forgetting, it correctly applies the signs of calming and uplifting, never admitting sinking, agitation, and the like; \[right\] samādhi is the limb that can purify the obstacle to supreme virtue, because through this it induces immeasurable supreme virtues such as psychic powers. Regarding the sequence of the seven categories above: having heard the Dharma, one should first mindfully retain it, and next diligently cultivate it; because of diligence, the mind is gathered and pliable; because it is pliable, faith and the rest become faculties. The faculties increasing become powers; the seven factors of awakening discern, and the eightfold noble path is the correct practice. Summed up with an analogy: the nature of dharmas is like the earth, the applications of mindfulness are like seeds, right exertion is planting, the bases of psychic power are like sprouting shoots, the five faculties are like putting down roots, the five powers are like the growth of stems and leaves, blooming the flowers of the seven factors of awakening, and bearing the fruit of the eightfold noble path. > — English (machine translation) (machine translation) - [Previous: 1.815](https://indike.org/pramana/in.bauddha.taisho.1795.1.815) - [Next: 1.817](https://indike.org/pramana/in.bauddha.taisho.1795.1.817) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1795.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1795~en-mt.1.816) — English, machine translation ## Linked texts (2) - [注大乘入楞伽經](https://indike.org/pramana/in.bauddha.taisho.1791.6.11) — Classical Chinese - [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735.37.22) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1795.1.816](https://indike.org/pramana/in.bauddha.taisho.1795.1.816) · Pramāṇa