Chapter Eight: The Eightfold Path of the Noble Ones
第八章：八聖道
8.1“Lokadhara, how are bodhisattva great beings skilled in the path of the noble ones? The bodhisattva great beings are steadfast on the noble path. What is meant by path in this context? It is the eightfold path of the noble ones, which comprises right view, right thought, [F.63.a] right speech, right action, right livelihood, right effort, right mindfulness, and right absorption. Lokadhara, what is it that bodhisattva great beings practice on the eightfold path of the noble ones? And what means do they obtain on the eightfold path of the noble ones?”
8.1持世，菩薩大士怎樣才能善於聖道呢？菩薩大士穩固安住於聖道。這裡所說的道是什麼意思呢？就是八聖道，包括正見、正思惟、正語、正業、正命、正精進、正念和正定。持世，菩薩大士在八聖道上修習什麼？又在八聖道上獲得什麼方便？
Right View
正見
8.2“Bodhisattva great beings with right view are steadfast in right view. In order to disrupt all views, they exert themselves on the path. In order to disrupt all views, they are steadfast on the path and eliminate even their views of nirvāṇa and buddhahood. Why is this? Lokadhara, any view, including even views of nirvāṇa and buddhahood, is a negative view. It is called right view because it destroys and defeats all attachment to views. Furthermore, right view refers to having no view, and not adopting, forming ideas about, becoming attached to, observing, partaking of, or conceptualizing any view.
8.2「菩薩大士具足正見，安住於正見。為了破除一切見，他們在道上精進。為了破除一切見，他們安住於道上，並且連涅槃和佛果的見解也要捨棄。為什麼呢？持世，任何見解，甚至涅槃和佛果的見解，都是邪見。之所以稱為正見，是因為它能摧毀和戰勝對一切見的執著。進一步說，正見是指沒有見解，不採取、不形成關於任何見解的念想、不執著、不觀察、不領受、不進行任何概念化的見解。」
8.3“What is seen by right view? The fact that this entire world is bound by false and mistaken views is seen. When this is seen, it is called being steadfast in the disruption of all views. Within right view itself, one does not form ideas, view, become attached, or imagine. All views up to and including views of nirvāṇa and buddhahood are eliminated, because one exerts oneself in not generating any views. How is it right view? All phenomena are pacified, so conceptualizing characteristics is unborn, unceasing, and in harmony with nirvāṇa. One thus does not conceptualize or imagine any phenomenon; [F.63.b] one does not conceptualize, imagine, or manifest anything. The correct view is not high, not low, not adopting, and not rejecting. This is called right view that transcends the world.
8.3「正見所見為何？見此整個世界被虛妄邪見所束縛，這就是所見。見此時，就稱為安住於所有見的摧毀中。在正見自身之內，不形成觀念、不觀察、不執著、不想像。一切見乃至涅槃和佛果的見都被消除，因為人努力於不生起任何見。何為正見？一切法都寂靜了，所以概念化特性是無生、不滅，並與涅槃相應。因此人不概念化或想像任何法；不概念化、想像或顯現任何事物。正確的見不高、不低、不採取、也不拒絕。這就稱為出世的正見。」
8.4“What is meant by right view that transcends the world? It is called right view that transcends the world because it does not observe the world and it does not observe the transcendence of the world; and in thus not observing even the transcendence of the world, it is nonconceptual. Furthermore, right view knows and understands the world to be just like the transcendence of the world. It is called right view that transcends the world because it does not conceptualize the world or the transcendence of the world, and because it disrupts all conceptual perceptions. It is called right view when one does not see anything in terms of right or wrong and has disrupted all mental concepts. Furthermore, right view makes no distinctions between any phenomena: this is right view. Moreover, right view accurately understands the meaning of wrong view. Also, right view understands all wrong views to be sameness. This is how bodhisattvas are steadfast in right view.”
8.4「什麼是出世法的正見？因為它不觀察世間，也不觀察世間的超越，因此在不觀察世間超越的情況下，它是無念的。而且，正見知道並理解世間就像世間的超越一樣。因為它不對世間或世間的超越進行念想，並且破除了所有的念想知覺，所以稱為出世法的正見。當一個人不以正或邪來看待任何事物，並且破除了所有的心念概念時，就稱為正見。而且，正見不對任何法進行區分：這就是正見。此外，正見準確地理解邪見的義理。同時，正見理解所有邪見都是一體的。菩薩就是這樣堅持正見的。」
Right Thought
正思惟
8.5“Lokadhara, once they are steadfast in right view, bodhisattva great beings accurately understand right thought. They think, ‘All thoughts are mistaken. So, even thoughts about nirvāṇa and buddhahood are wrong thoughts. Why is this? Right thought is the disruption of thought.’ Right thought is no thought. [F.64.a] Thinking is conceptual. Why is this? By seeing and understanding the characteristics of all thoughts, wrong thoughts are eliminated. They will not think about ‘this or that other thing.’ By abiding in right thought in this way, they will not have any thoughts about right thoughts or wrong thoughts. By being free from all thoughts, they transcend thought. This is right thought. Right thought is seeing and understanding that all thought arises from falsity, untruth, and mistaken perception; it is to not think of any thoughts. When they dwell in right thought in this way, they do not observe right or wrong thoughts; they are free from thoughts, have transcended thoughts, and have disrupted thoughts. This is right thought. At this point, they are no longer bound by any thoughts, and they understand and see that the nature of all thoughts is sameness. This is abiding in right thought.”
8.5「持世，菩薩大士一旦安住在正見中，就能準確地理解正思惟。他們這樣思考：『所有的思想都是邪的。所以，即使關於涅槃和佛果的思想也是邪思惟。為什麼呢？正思惟就是思想的中斷。』正思惟就是無思。思考是概念性的。為什麼呢？通過看見和理解所有思想的特性，邪思惟就被消除了。他們不會思考『這個或那個其他的東西』。通過這樣安住在正思惟中，他們不會對正思惟或邪思惟有任何思想。通過自於一切思想中解脫，他們超越了思想。這就是正思惟。正思惟就是看見和理解所有思想都源於虛妄、不實和顛倒想；就是不思任何思想。當他們這樣安住在正思惟中時，他們不觀察正思或邪思；他們解脫於思想，超越了思想，且中斷了思想。這就是正思惟。在這個點上，他們不再被任何思想所束縛，他們理解和看見所有思想的自性是一樣的。這就是安住在正思惟中。」
Right Speech
正語
8.6“Lokadhara, bodhisattva great beings’ practice of right speech is to know that all spoken words are false, untrue, arisen from mistaken perception, incorrectly imputed, and arisen from many causes and conditions. With this understanding they think, ‘All words that are spoken are unobservable.’ This accurate understanding of all actions of speech, which occurs once all words have ceased, is right speech. When one sees that the speech of spoken words does not come from anywhere or go anywhere, this is right speech. At this point, by being steadfast in this manner in the correct characteristics of speech, all the words they utter are right speech. Therefore, when they are steadfast in right speech, [F.64.b] they are said to abide in the actions of the ultimate and pure speech. Abiding in right speech means to see and understand the characteristics of the acts of speech, to understand all spoken words, and to be unconfused about all spoken words.”
8.6持世，菩薩摩訶薩修習正語，是知道一切所說的言詞都是虛妄、不真實、從顛倒想而起、邪見所執著、從多種因緣而生。以此智慧而思惟：「一切所說的言詞都是不可見的。」這種對於一切言語行為的準確智慧，發生在一切言詞都已停止之時，就是正語。當一個人看見所說言詞的言語不從任何地方來、也不到任何地方去時，這就是正語。在這個時候，通過在言語的正確特性上堅定不移，他們所說的一切言詞都是正語。因此，當他們在正語上堅定時，[F.64.b] 就說是住於絕對和清淨言語的行為中。住於正語是指看見和理解言語行為的特性，智慧一切所說的言詞，對於一切所說的言詞都不困惑。
Right Action
正業
8.7“Lokadhara, bodhisattva great beings understand all actions as wrong and mistaken actions. They understand all actions to be false, nonexistent, unconditioned, and unarisen. Why is this? Because all action lacks true characteristics, and because all action has ceased, it is known as right action. Right action is not conceptualizing actions as right or wrong. By understanding the sameness of action, one does not think of it in terms of right or wrong. Therefore, it is right action. Right action means nonattachment to the three realms; it means accurate knowledge and understanding. Since actions are sameness within the true nature, they are not conceptualized as right or wrong. Because bodhisattvas know and understand all action accurately to be right action in this way, they do not perceive or see any phenomenon. Therefore, they are said to endeavor in the accomplishment of right action. In right action there is no wrong action. Accurately seeing and understanding, one is said to dwell in the accomplishment of right action.”
8.7持世，菩薩摩訶薩了解一切業都是邪業、顛倒業。他們了解一切業都是虛妄、無、無為、無起。為什麼呢？因為一切業都缺乏真實相，因為一切業都已寂滅，所以被稱為正業。正業就是不執著於三界；它意味著正確的般若與智慧。由於業在真如中是平等的，它們就不被概念化為正業或邪業。因為菩薩們以這種方式準確地了知與理解一切業都是正業，所以他們不覺知也不見任何法。因此，他們被說為致力於正業的成就。在正業中沒有邪業。準確地見與了解，就被說為住於正業的成就。
Right Livelihood
正命
8.8“Lokadhara, bodhisattva great beings understand all forms of livelihood to be wrong livelihood. Why is this? If one clings to the marks of livelihood, as well as to the marks of phenomena, the marks of appropriation, and so on, up to the marks of nirvāṇa and the marks of buddhahood—thinking that purity and buddhahood have marks—as pure livelihood, [F.65.a] then that is wrong livelihood. Right livelihood involves giving up all attachment to the articles of livelihood. Once profit-seeking is eliminated, the absence of thoughts, then the absence of concepts, and then the transcendence of all concepts is right livelihood. In not conceptualizing right livelihood as wrong or right livelihood, one gains pure and right livelihood in all respects. Therefore, this is the attainment of pure and right livelihood. Furthermore, since all forms of livelihood are unborn, there is no right or wrong. A person who knows this achieves pure livelihood, is steadfast on the right path, and is free of concepts. When abiding in such right livelihood, one does not take up right livelihood or abandon wrong livelihood. Therefore, one is abiding in right livelihood. At such time, one is not abiding in what is right or what is wrong. One has attained the livelihood of purity and sameness. Since one is free of any marks of livelihood, one is free of concepts, one does not conceive of anything, and one does not think in terms of livelihood or non-livelihood. This is seeing and understanding things accurately. One therefore is said to attain right livelihood.”
8.8持世，菩薩大士們理解一切生活方式都是邪命。為什麼呢？如果執著於生活的相，以及法的相、執取的相，乃至涅槃的相和佛果的相——認為清淨和佛果具有相——作為清淨的命，那就是邪命。正命是放棄對生活資具的一切貪著。一旦消除了求利的心，就沒有了思想，然後沒有了念，然後超越了一切念，這就是正命。在不執著正命是邪是正的時候，人就在各個方面獲得了清淨而正確的命。因此，這就是獲得清淨而正確的命。再者，由於一切生活方式都是無生的，就沒有正和邪。了知這一點的人獲得清淨的命，在正道上堅定不移，沒有念想。當住於這樣的正命時，人既不執持正命，也不捨棄邪命。因此，人就是住於正命中。此時，人既不住於正也不住於邪。人已經獲得了清淨與平等的命。由於人沒有任何生活的相，沒有念想，不執著任何東西，也不以生活或非生活的角度來思考。這就是正確地看見和理解事物。因此，人據說是獲得了正命。
Right Effort
正精進
8.9“Lokadhara, how are bodhisattva great beings skilled in right effort? How do bodhisattva great beings observe right effort? Bodhisattvas observe right effort by giving up all forms of diligence. Why is this? All forms of effort are mistaken. All forms of creation, action, and practice are mistaken. Why is this? All phenomena are produced from wrong actions, and so they are all false. [F.65.b] That being so, right effort involves no creation, production, practice, or aspiration, for all phenomena are devoid of production. Since bodhisattvas give up action with regard to all phenomena, they do not generate any marks of action—not even any marks of nirvāṇa or any marks of buddhahood. By understanding all actions to be false, they practice in order to eliminate actions. Right effort involves no fabrication, for all phenomena are the same, undifferentiated, without fabrication, and completely beyond any marks of fabrication. Bodhisattvas understand diligence to be the lack of diligence, for observing right effort involves no appropriation or abandonment. Right effort means not apprehending diligence. It means seeing and understanding all phenomena accurately. When one understands right effort in this manner, one does not conceptualize either right effort or wrong effort. This therefore is right effort.”
8.9持世，菩薩大士如何善於正精進？菩薩大士如何修習正精進？菩薩修習正精進，是通過放棄一切精進。為什麼這樣說？一切精進都是邪的。一切造作、業和修習都是邪的。為什麼這樣說？一切法都是從邪業產生的，因此都是虛妄的。既然如此，正精進就是無造作、無生產、無修習、無願，因為一切法都是無生的。菩薩對一切法放棄業，不生起任何業的相——甚至不生起任何涅槃的相或佛果的相。通過理解一切業都是虛妄的，他們修習以消除業。正精進就是無造作，因為一切法是相同的、無分別的、無造作的，完全超越任何造作的相。菩薩理解精進就是無精進，因為修習正精進涉及無執取也無放棄。正精進就是不執著精進。就是準確地見和理解一切法。當一個人以這樣的方式理解正精進時，既不概念化正精進也不概念化邪精進。這就是正精進。
Right Mindfulness
正念
8.10“Lokadhara, how are bodhisattva great beings skilled in right mindfulness? Bodhisattva great beings understand all forms of mindfulness to be wrong mindfulness. The applications of mindfulness are wrong mindfulness. Why is this? All forms of mindfulness are wrong mindfulness. If one generates mindfulness based on observing an object, that is wrong mindfulness. Right mindfulness is the absence of thought and mindfulness. Why is this? Because all forms of mindfulness arise from the condition of mistakenly observing in a wrong manner. Therefore, any basis that engenders mindfulness is false. Right mindfulness does not generate or inhibit any object of observation. [F.66.a] When one observes no object with mindfulness, one is said to be steadfast in right mindfulness, in that there is no basis for wrong mindfulness to arise. In this way, since one knows and understands that all phenomena are false, there is no mindfulness of true phenomena. Therefore, this is known as observing right mindfulness. Right mindfulness does not discern phenomena in terms of wrong mindfulness and right mindfulness. By knowing and understanding that all forms of mindfulness lack the marks of mindfulness, bodhisattvas continuously practice the six mental states of equanimity. This, therefore, is abiding in right mindfulness. Because they are free from attachment and clinging, they are without mindfulness and thinking. All forms of mindfulness with regard to phenomena are understood to be sameness. By seeing and understanding all forms of mindfulness accurately, they do not appropriate or discard mindfulness or non-mindfulness. Therefore, they observe right mindfulness. With this mindfulness they do not discern in terms of sameness and difference. They neither perceive nor observe mindfulness nor non-mindfulness. Without such observations, bodhisattvas understand all forms of mindfulness to be non-mindfulness, and they do not distinguish between mindfulness and non-mindfulness. Because they abide in right mindfulness in this way, they are indescribable and inexpressible. They eliminate all means of verbal description and are free from all means of verbal description. By understanding all means of verbal description accurately, they do not draw distinctions between self and other. Therefore, this is abiding in right mindfulness.”
8.10正念
Right Absorption
正定
8.11“Lokadhara, how do bodhisattva great beings abide in right absorption? Bodhisattva great beings understand all forms of absorption to be wrong absorption. Why is this? [F.66.b] When they do not observe any phenomenon as absorption—such as by perceiving absorption to have marks, or by entering the joy of absorption—they understand the falsity of all the marks of absorption. Falsity implies attachment, which is not present in absorption. Regarding the marks that result from engaging in observation, bodhisattvas are devoid of such false marks. They have no such expectations, do not form any such thoughts, and do not have any such concepts. This is absorption. If they have eliminated attachment and clinging, they will not conceptualize self or other. Having eliminated all attachment to joy, they do not appropriate the experience of absorption and prevent themselves from entering absorption. Right absorption is when the mind does not dwell on anything at all. Furthermore, right absorption entails not abiding in any states of absorption; it entails realizing the intrinsic nature of phenomena accurately, while being free from concepts. Thereby, one will become skilled in the characteristics of absorption, and one’s mind will not be attached to anything at all. It is called right absorption because it eliminates all concepts of self and other, because it does not conceptualize anything that is spoken, and because it disrupts all concepts. Furthermore, it is called right absorption because it does not entertain any notions of right or wrong absorption, because it overcomes all notions, because it disrupts all notions, and because it stops all notions. Furthermore, it is called right absorption because it does not generate concepts of right or wrong, and because it does not discern in terms of right or wrong. Why is this? By understanding all practices as absorption and by abiding in right absorption, bodhisattvas are not bound by absorption or the marks of absorption. Transcending the marks of absorption is abiding in right absorption. Furthermore, right absorption is free from concepts about any phenomenon, [F.67.a] and it is free from concepts of right or wrong with regard to phenomena, which are sameness. Right absorption is the sameness of all phenomena. Right absorption transcends all forms of absorption and all the conditioned phenomena of the three realms. Still, it accurately sees and understands all who cycle among the five classes of beings.”
8.11「持世，菩薩大士如何安住於正定呢？菩薩大士理解一切定都是邪定。為什麼呢？[F.66.b] 當他們不觀察任何法為定——比如通過察覺定具有相，或者進入定的喜——他們理解一切定的相的虛偽性。虛偽意味著貪著，這在定中是不存在的。關於從事觀察而產生的相，菩薩們沒有這樣虛妄的相。他們沒有這樣的期待，不形成任何這樣的念，沒有任何這樣的概念。這就是定。如果他們已經消除了貪著和執取，他們就不會念自或他。已經消除了對喜的一切執著，他們不執著定的體驗，防止自己進入定。正定是心根本不安住於任何東西。進一步，正定包含不安住於任何定的狀態；它包含準確地認識法的自性，同時遠離概念。由此，一個人將熟練於定的特性，其心根本不執著於任何東西。之所以稱為正定，是因為它消除了一切自和他的概念，因為它不對任何所說的東西進行念，因為它破壞一切概念。進一步，之所以稱為正定，是因為它不抱持任何正定或邪定的觀念，因為它克服一切觀念，因為它破壞一切觀念，因為它停止一切觀念。進一步，之所以稱為正定，是因為它不生起正或邪的概念，因為它不以正或邪來分別。為什麼呢？通過理解一切修行為定，並安住於正定，菩薩們不被定或定的相所束縛。超越定的相就是安住於正定。進一步，正定不含有關任何法的概念，[F.67.a] 並且它不含有關法的正或邪的概念，這些是一如。正定是一切法的一如。正定超越一切定和三界的有為法。然而，它準確地見和理解在五趣中輪迴的一切眾生。」
8.12“Lokadhara, in this manner bodhisattva great beings are skilled in the path of the noble ones and the practices of that path. By accurately seeing and understanding this, they will proceed to nirvāṇa.”
8.12「持世，菩薩大士以此方式善於聖者之道及其修行。由於正確地見到並理解這一點，他們將趣向涅槃。」
8.13This was the eighth chapter: “The Eightfold Path of the Noble Ones.”
8.13（結尾）