崇高的八正道-The Noble Eightfold Path

英文原著：Bhikkhu Pesala

世尊告訴了我們實用的方法，稱之為崇高的八正道（Noble Eightfold Path），只要能夠充分地依據這八個道理來修行，您將可以真正認識到、達成及實現解脫生死的真諦，那麼，這將意味著「苦」的停止。如果，您可以證得涅槃，您將不會對真正的「法」產生疑義，因為，您已經親自體會到佛教的目標。

要獲得涅槃，您必須先要培養正見，然後要有恆心來實踐。八正道是一個逐步邁向解脫的道路，它必須通過戒、定和慧的訓練來達成。如果您能實踐八正道，禪定專注的力量將會平穩地持續增長，不過，在這個階段，五蓋之一的疑惑，還不會完全地被根除，除非，您能夠實知最初之道及涅槃。

在生命改變之前，首先會獲得的知見是－＞「純淨克服疑惑」，純淨是在實踐八正道中的重要一環，它能夠幫助您堅定其信念，甚至，在初探到真理之時，修行者會對真正的「法」產生堅固的信心以及對進一步的修行更加瞭解，那麼，他或者是她，將會對佛教的外表儀式不再滿意。

高貴的八正道可能被劃分為三種訓練：戒、禪定和般若智慧。在修行時，戒、定及慧三學應平等的注重。而在設法修習禪定及般若智慧之前，戒是必要而不可缺少，且應該通過完整的戒律生活。

The Noble Eightfold Path

The practical method that the Buddha taught is called the Noble Eightfold Path. By following this path fully one can gain insight knowledge, leading to attainment of the path and its fruition, which means to realise nibbāna, the cessation of suffering. If one can attain nibbāna, one will have no doubt about the real Dhamma, since one has personally realized the goal of Buddhism.

To attain nibbāna one must develop insight knowledge through the constant practice of mindfulness. The eightfold path is a gradual path that must be cultivated through training in morality, concentration, and wisdom. If one practices the path, confidence in the power of mindfulness will steadily grow, but doubt is not completely eradicated until one attains the first path and its fruition with the realization of nibbāna. Before that life-changing experience, however, one will attain the lower stage of insight knowledge — “Purity by overcoming doubt” — which will confirm one’s faith in the importance of practice. Even at this early stage of insight, a meditator will have firm confidence in the real Dhamma, and will understand the need to develop the practice further. He or she will no longer be content with outward forms of Buddhism.

The Noble Eightfold Path can be divided into three trainings: morality, concentration, and wisdom. These should be practised in parallel. To be perfect in morality before trying to develop concentration and insight is not essential, but one should live by sound moral principles.

戒（Morality）：

持戒的訓練應包括三個方面：正業（行）（right action）、正語（right speech）和正命（right livelihood）。這意味著要清淨而遠離一切邪妄、合乎道理之語，以及如法取得生活所需的行為。佛教的目標將會使您體知到生命的真相以及獲取內在的平和，因此，任何一個的行動、言語，和生計都應該隨時反省其目的是否合乎佛陀所教的正法，以及這些行為應該都是平安、無害、真實和誠實的。智慧的表現，端看持戒的道德行為，而道德行為的動機，卻是智慧，那麼，便能夠瞭解到正道的本質以及人類了不起的價值。

Morality (Sīla)

The training in morality consists of three aspects: right action, right speech, and right livelihood. This means action, speech, and livelihood that are harmless. The aim of Buddhism is to realise the truth and gain inner peace, so one actions, speech, and livelihood should reflect that aim — they should be peaceful, harmless, truthful, and honest. The manifestation of wisdom is seen in moral conduct, and the motivation for moral conduct is wisdom, which understands the true nature and great value of this human existence.

正業（行）（right action）

任何危害生命的行為都是不正當的。在履行正行之時，我們必須克制自己，不要去殺害或傷害生命，事實上，就算是最小的昆蟲，牠們也不希望被人殺害。如果我們殺害了蚊子，憎恨將會使得我們的心受到污染。雖然，在有的時候，我們還是會在不注意的情況下受到昆蟲叮咬，但是，我們還是不應當去摧毀任何的生命（包括自己）。

竊取也不是個正確的行為。沒有任何人喜歡他們自己的東西被他人竊取，如果我們竊取其他人的東西，貪婪將會使得我們的心受到污染。所有的竊取方式都應當避免開來，這方式包括了欺騙、盜用和版權侵佔等行為。我們不應該隨意的拿取任何不屬於我們的物品，而是應該藉由自己的技藝及努力來獲取。

性慾應該被維持在合乎禮儀的限制內。對於多數人來說，都會喜歡性的樂趣，然而，要獲得涅槃的話，性慾卻是不必要且不適合的，尤其是對於比丘或比丘尼而言，應完全地放棄性的樂趣。但是，您應當避免傷害或剝削其他人對性的需求。如果，您的修行是用嚴僅地態度來實踐，以便能夠獲得涅槃的目標，那麼，您應該放棄所有關於性的活動、講話和想法。

Right Action

Any action that harms living beings is not right action. To fulfil right action we must refrain from killing or injuring living beings. Even the smallest insects do not wish to be killed. If we kill mosquitos, we defile the mind with hatred. We can take precautions against getting bitten, but we should not destroy life.

Stealing is also not right action. No one likes to have their property stolen. If we steal from others we are defiling the mind with greed. All forms of stealing should be avoided, including fraud, embezzlement, and breach of copyright. We should not take anything that is not freely given to us, which is not rightfully our own property, gained by our own skill and effort.

Sexual desire should be kept within decent limits. Most human beings are very fond of sexual pleasure. To attain nibbāna it is not necessary to become a monk or nun, renouncing sexual pleasures entirely. However, one should avoid sex that hurts or exploits others. To practice meditation seriously with the aim of attaining nibbāna, one should temporarily give up all sexual activity, speech, and thoughts.

正語（Right Speech）

無論我們說什麼話，都會影響到其他的人。如果，我們故意說謊，就算所說的話語，只是一個善意的謊言，或者是為了對他人開個小玩笑，只要，這個謊言是遠離其真相之時，都會使得我們的心靈不甚潔淨。正當的談吐應是要對其他人有所幫助的，只是，在有些時候，我們必須說一些會對他人產成傷害的事，那麼，我們就得小心翼翼的去注意，這些話語之目的，是為了要他人往好的方面來發展才對。批評和責罵其他人，以便來欺凌或控制他們，並不是個正確的說話方式，但是，父母、老師、雇主和僧侶還是必須告誡和指導其他人來維持其紀律。雖然，依據這些人本身原有的職責來做一些他們認為是正確的事情，並不是個很好的作法，不過，資深的工作者還是要指導新手，以避免付出高昂的代價或是危險的錯誤發生，父母應該教育他們的孩子，養成良好的生活禮儀，老師應該培育他們的學生，能夠有更好的學問或知識，而僧侶應該指導在塵世間的人們，對佛法有個正確的認識。這些教育的方式，應該是堅定不移的，不過，指導者應該要有容忍心與慈悲心才行。

正語有助於人與人之間的和諧相處。然而，每一個人都會有優點及缺點，如果，我們只說出他們的缺點，那麼，將會使得他們失去原來良好的名聲。在社會上，誹謗和閒話本來都是非常有害的，如果，我們要保護他人不再受到傷害，而去勸告一些人關於他們本身的不正當行為時，這是正語，因為，意圖是好的，但是，如果，我們只是想要歧視其他人之時，這便是個錯誤的說話。

正語，應該有一個有用的目的。談話使得其他人發笑、憤怒、貪婪或是自誇關於自己的成就，這些，都不是正語。您在講話之前，正如同您在做任何花費之前一樣，應該得詳細的考慮清楚目的是否正確，否則，您將會很快地因為缺少智慧而顯露出自身的貧乏。

Right Speech

Whatever we say has an effect on others. If we tell deliberate lies then we are far away from the realization of truth. Even if we tell “white lies” or tease others, the mind will be impure. Right speech is beneficial to others. Sometimes we may have to say things that are hurtful to others, but we should be careful that our intention is always good. Criticising and scolding others to humiliate or dominate them is not right speech. However, parents and teachers, employers and monks must admonish and instruct others to maintain discipline. It is not a kindness to allow those under one’s charge to do whatever they wish. Experienced workers will have to train junior staff to avoid costly or dangerous mistakes, parents should teach their children good manners, teachers should discipline their students, and monks should instruct the laity in the Dhamma. This should be done with firmness, but also with tolerance and compassion.

Right speech is conducive to harmony. Everybody has both good and bad qualities. If we speak only about a person’s faults to others they will suffer a loss of their good reputation. Slander and gossip are very harmful in society. If we advise others about someone’s dishonesty to protect them from harm, this is right speech, because the intention is good, but if we just want to disparage others it is wrong speech.

Right speech should have a useful purpose. Talking to amuse others, inciting others to anger or greed, or bragging about one’s own achievements, is not right speech. One should think before speaking, just as one should think before spending money, otherwise one will soon become poor in wisdom.

正命（Right Livelihood）

為了謀求生存，您應該去做一些正當的工作。如果，您危害了其他人的生存空間來獲取生活所需的話，就是個錯誤的生計。一個好的佛教徒不應該從事賣酒、武器或色情的行業，並且，任何會增加其他人心靈污染的活動，都應該去避免。大部分的娛樂、廣告和強迫的推銷，都不是個正確的生計，這些，只會提高人們的慾望而去產生惡業。

由於您會在工作上花費很多的時間及精神，所以，工作上所帶來的困擾，將會強烈的影響到您。如果，您想在此生當中獲得涅槃，應當嘗試著去選擇一個較少煩惱的專門行業，那麼，在一整天的工作之中，您便比較能夠產生善業。對雇主來說，一個工作者的價值必須要高於他或她們的薪金報酬，雖然如此，工作者還是必須儘可能的獲取更多知識和技術，以避免白白地浪費自己的人生。雇主總是需要技術良好的工作者，而，任何一個愚痴者所能勝任的工作，也只有愚痴者適和去做。

Right Livelihood

To earn a living one should do some honest work. If one harms other living beings to earn a living, that is wrong livelihood. A Buddhist should not sell alcohol, weapons, or pornography. Any activities that increase the defilements of others should be avoided. Most entertainment, advertising, and high-pressure selling are not right livelihood. It is better to remain poor than to make bad kamma.

The work that you do has a powerful effect because you spend a lot of time working. If you want to attain nibbāna in this life, try to choose a profession that alleviates suffering, then you can make wholesome kamma for the whole day. A worker’s value to an employer must be greater than his or her salary. To avoid being exploited, a worker must acquire as much knowledge and skill as possible. Highly skilled workers are always needed. Any fool can do a fool’s job.

定（Concentration）

只要是喜悅、和平和幸福的感覺會出現在頭海裡，失望、失望、哀痛和哀情等的感覺也同樣的會出現在頭海裡。所以，如何在生活中，學會控制心意是件最重要的事。我們需要辨別官能上的愉快和精神上的愉快，兩者之間，有什麼不同，官能的愉快是出現在我們得到某事之時，精神的愉快，則是出現在付出某事，或是您在獲得滿足和感激之後所產生的。然而，這兩種方面的愉快，皆與感覺有關，並且，當愉快的感覺消失時，便會導致苦惱。涅槃不會與感覺有任何關連，並且，它也不會被改變或是消失，當證得涅槃之後，將能夠實知難以想像的極樂，而無法被任何人或者是環境所毀壞。

涅槃無法被看見、聽見、嗅覺、品嘗及不被接觸，但是，它可以經由精神活動而為人所知。要能夠體會涅槃，必需要有訓練良好的精神意識，以及能有深厚的禪定功夫。靜觀內心，遠離世間的紛擾和熙來攘往，將注意力集中在心的活動和本質，並且要有效地持續精進－如果，要能夠將放縱的心意永久地停留於此點，您必須時時刻刻地觀察精神及生理狀態的變化，然後，煩躁和散漫的心意將逐漸的穩固。由於實踐禪定的修持，心意將會平靜、機敏和極端的純淨，這個被淨化的和集中的心意能夠瞭解事物，因為他們是真正地瞭解。然後，真相逐漸變得更清楚，這是因為「苦」的真相變得更加清楚之故，此時，對「法」的信心，也將會變得更加牢固，如此一來，您將會堅毅不斷，而努力修習冥想。它是像摩擦二根棍子來產生火苗，努力必須是蒼勁、連續和不間斷的，為了要讓棍子產生火苗，您必須更加的努力，不斷的摩擦二根棍子而不可休息，直到火苗完全產生。

要訓練精神意識的集中，必須包括正精進（right effort）、正念（right mindfulness）和正定（right concentration）。正精進意味著勤奮的努力，來留心不被六塵所染。正念意味著不間斷的關注。正定則意味著在每時刻間皆能連續的了悟到：塵境總是在改變，心意總是再三地去關注每個新的塵境，且不會錯過任何最輕微的事。

Concentration (Samādhi)

Joy, peace, and happiness arise in the mind. Disappointment, frustration, sorrow, and grief also arise in the mind. Therefore learning to control the mind is the most important thing in life. We need to distinguish between sensual happiness and spiritual happiness. Sensual happiness arises when we get something. Spiritual happiness arises from giving up something, or from contentment and gratitude with what one has already. However, both are connected with feeling, and both lead to suffering when they disappear. Nibbāna is not connected with feeling, and it does not change or disappear. One who attains nibbāna gains unimaginable bliss that cannot be destroyed by anyone, or any change of circumstances.

Nibbāna cannot be seen, heard, smelt, tasted, nor touched, but it can be known by the mind. To realise nibbāna the mind needs to be very well-trained, and deeply concentrated. The mind needs to be turned inwards, away from the noise and bustle of worldly activity, to focus attention on the activities and nature of the mind itself. To do this effectively requires constant effort — if left unrestrained the mind will wander here and there endlessly. One must make a constant effort to observe the mental and physical processes occurring at every moment, then the restless and undisciplined mind will gradually become steady. With practice, the mind becomes tranquil, alert, and extremely pure. This purified and concentrated mind can understand things as they really are. Then the truth of suffering gradually becomes clear. As the truth of suffering becomes clearer, confidence in the Dhamma will become firmer, and one will make a more determined effort to practise meditation. It is like making fire by rubbing two sticks together. Effort must be vigorous, continuous, and uninterrupted. As the sticks get hotter, that is not the time to take a rest. One must strive harder still to make fire.

Training in concentration consists of right effort, right mindfulness, and right concentration. Right effort means strenuous effort to be mindful of each object that appears to one’s mind. Right mindfulness means uninterrupted attention. Right concentration means continuous awareness from moment to moment — though the objects themselves are always changing, the mind repeatedly notes each new object, without missing the slightest thing.

慧（Wisdom）

般若意味著正思維（right thought）和正見（right understanding）。正思維努力淨化塵垢的心，和思考心色聚合過程的道理。正見則是正確的理解或是正確的看法，正見，它分為二種：世俗的和出世的。在第一次的達到「道」及體會涅槃之時，出世的正確看法是要根除我執 (有身見，執著於我或我所為實有) 。體認以後，修道者便會成為聖者，並且能夠永遠脫離下界輪迴。我執的錯誤見解是深深地根源於所有存在的生命之中，並且，難以去除，除非，您能在實踐禪定當中，洞察佛陀所教導的真理。

在佛陀的時期，許多人在遇見佛陀或傾聽他的教學以後悟道，但是，在早先的生活中，他們是從實踐禪定的當中，完善的洞察到生命真相。在一個不得少於六個星期的密集禪定訓練中，能夠獲取佛法體認之人是非常罕見的－＞大部分的人得花費多年的青春歲月，才能達成。但是，任何一個聰明的人，皆能透過禪定的訓練以及謹慎的對佛「法」進行研究，來洞察到較為低階的知識與獲取到世俗的正見。在獲得這世俗的正見以後，可以稱為一位實踐的佛教徒，因為，您建立的正確道路將通達涅槃。實踐的佛教徒將會對佛陀、法、僧、羯磨（kamma，業）的定律及緣起（dependent origination）有堅固的信心，他們將會瞭解到佈施的好處，以及去做其它令人敬佩的行為，並且，他們將會從三種錯誤的觀念中解脫：

Wisdom (Paññā)

Wisdom means right thought and right understanding. Right thought strives to purify the mind of defilements, and to investigate the true nature of the body/mind process. Right understanding or right view has two levels: mundane and supramundane. On attaining the path and realising nibbāna for the first time, supramundane right view eradicates self-view (sakkāya-ditthi). After that realisation, the meditator becomes a Noble One and escapes forever from rebirth in the lower realms. Self-view is deeply rooted in all living beings, and cannot be removed unless one practises insight meditation.

In the time of the Buddha, many people gained realisation after meeting the Buddha or listening to his teaching, but they had mature insight from practising meditation in previous lives. It is rare to find anyone who can gain realization in less than six weeks of intensive meditation practice — most people take many months or years. However, any intelligent person can gain mundane right understanding by practising insight meditation to the lower levels of insight knowledge, and by making a careful study of the Dhamma. After attaining this mundane right understanding one can be called a practising Buddhist, as one is established on the path leading to nibbāna. Practising Buddhists will have firm confidence in the Buddha, Dhamma, and Sangha, the law of kamma, and the law of dependent origination. They will appreciate the benefit of giving alms and doing other meritorious deeds, and  they will be free from three gross wrong views:–

第一種：信仰上帝(Belief in Almighty God)

這個極端看法是認為：一切皆由全能的上帝所創作。那些持有這種主張的人們，認為一切發生在人們身上的事情，都是全能上帝的意願，然而，他們卻忽略了人們擁有自主的行為。

並不是大家都會相信上帝的存在是個錯誤觀點，也就是說，許多人相信，上帝創造了生命的存在，不過，相信任何好、壞的事情，是產生於種瓜得瓜，種豆得豆的這個看法，如果能夠承認業的重要性的話，是一部分正確的，但是，它是部分錯誤的，因為，它不在接受就原因新生之時，業的重要性。認同上帝獨自負責人們的幸福和苦難的宿命論者，除非他們能夠放棄這些錯誤的看法，否則，將無法脫離「苦」。

Belief in Almighty God (Issarammanahetuditthi)

This extreme view holds that everything is the creation of Almighty God. Those who hold it maintain that everything that happens to a person is the will of Almighty God. As such, it ignores the effect of a person’s own actions.

Not everyone who believes in God holds this wrong view. Many believe that God creates living beings, but nevertheless accept that whatever good or bad actions a person does will give a result — “As a man sows, so shall he reap.” This view is partly right as it does admit the importance of kamma. However, it is partly wrong because it does not accept the importance of kamma in the matter of causing rebirth. Those who maintain the fatalistic view that God alone is responsible for the happiness and misery of people can never escape from suffering unless they renounce this gross wrong view.

第二種：宿命論(Fatalism)

這個極端看法是認為：一切是先前之業的結果。這個看法是部分正確的，因為，一些影響是從早先的生活之中，所產生的業所致。之所以會有一些不正確，是因為它否認了當前的行為、知識和自由意志的重要性。那些主張將導致，在適當的時候，不必需要任何的努力，來將苦解除。這些錯誤的看法，會嚴肅的阻礙體認及實現真理的道。

Fatalism (Pubbekatahetuditthi)

This extreme view holds that everything is the result of previous kamma. This view is also partly right because some effects are the result of kamma from a previous life. However, it denies the importance of present actions, knowledge, and free will. Those who hold it maintain that liberation from suffering will come in due course to all without the need for any effort. This gross wrong view is also a serious obstruction to the realisation of the path and its fruition.

第三種：無因無緣(The Theory of No Cause)

這個極端看法是認為：任何事物皆無起因，一切皆是盲目機運的結果。這個看法是完全地錯誤，因為，它否認了過去的業以及當前的努力。很明顯地，持有這種觀點的人，不會力爭上游，更不用說要獲得及實現真理的道。

佛教是用實踐的方式，導致出正確的看法。當您確實地瞭解到人類的生死相續，確實如是的話，那麼，您將會對佛陀的教導，有著堅固的信心。您得瞭解，要從苦中解脫，應藉由訓練，使得心意不再貪愛，因為，這是苦的起因。一旦牢固地建立正見，您將致力於實踐生命輪迴的解脫。

並非所有的佛教徒都能夠持有正見。正見，意味著要比起佛教的表相有更多的堅持，這個堅持是您必須確實跟隨著「法」，嚮往體會涅槃。如果，您只是嚮往，要在這個世上有所成就，而對解決未來生死相續之事，缺乏信念，那麼，您依然是眼光狹窄和喜愛錯誤的看法。

The Theory of No Cause (Ahetukaditthi)

This extreme view holds that there is no cause for anything. Everything is the result of blind chance. This view is completely wrong as it denies past kamma, and present effort too. Obviously, no one holding this view would ever strive for, let alone attain, the path and its fruition.

Buddhism is a way of practice leading to the arising of right view. When one rightly understands human existence as it really is, then one will gain firm confidence in the Buddha’s enlightenment. One will understand that freedom from suffering can be gained only by training the mind to abandon craving, which is the cause of suffering. Once right view becomes firmly established, one will dedicate one’s life to the practice of the path leading to liberation from the cycle of existence.

Not all Buddhists hold right views. Right view implies more than superficial adherence to Buddhism. One must follow the Dhamma, aspiring to realise nibbāna. If one aspires only for success in this life, lacking faith in future existences, one is still “one-eyed” and attached to wrong views.