---
title: 八聖道的生活 Righteous Life
description: "正 語Sammàvàca"
---

Righteous Life

八聖道的生活：

戒Sila

正 語Sammàvàca

正 業Sammàkammanta

正 命Sammà-àjãva

定Samàdhi

正精進Sammàvàyàma

正 念Sammàsati

正 定Sammàsamàdhi

慧Pa¤¤a

正 見Sammàdiññhi

正思維Sammàsaïkappa

The Eightfold path consists of the following eight factors:

Sila (Morality) - Right Speech, Right Action, Right Livelihood

Samadhi (Mental culture) - Right Effort, Right Mindfulness, Right Concentration

Panna (Wisdom) - Right Understanding, Right Thoughts

慧學：

What is Right Understanding? It is explained as having the knowledge of the Four Noble Truths. In other words, it is the understanding of things as they really are. Right Understanding also means that one understands the nature of what are wholesome kamma (merits) and unwholesome kamma (demerits), and how they may be performed with the body, speech and mind. By understanding kamma, a person will learn to avoid evil and do good, thereby creating favorable outcomes in his life. When a person has Right Understanding, he also understands the Three Characteristics of Life (that all compounded things are transient, subject to suffering, and without a Self) and understands the Law of Dependent Origination. A person with complete Right Understanding is one who is free from ignorance, and by the nature of that enlightenment removes the roots of evil from his mind and becomes liberated. A lofty aim of a practising Buddhist is to cultivate Wisdom and gain Right Understanding about himself, life and all phenomena.

什麼是正見？正見就是對四聖諦有所認識，或了解事物的真相。正見也指明了各種善業和不善業，及它們對人類身、語、意的影響。認識「業」以後，人們就懂得遠離邪惡和向善，締造美好的生活。當一個人擁有正見時，他了解人性的三種本質：無常、苦和無我，也了解十二緣起法。當一個人發展了正見之後，覺悟于真性，斷除邪惡之根，因此而獲得解脫。要達到這個目的，就必須發展智慧，從智慧中獲得對自我、對生命和對一切現象的正見。

When a person has Right Understanding, he or she develops Right Thought as well. This factor is sometimes known as 'Right Resolution', 'Right Aspirations" and 'Right Ideas'. It refers to the mental state which eliminates wrong ideas or notions and promotes the other moral factors to be directed to Nibbana. This factor serves a double purpose of eliminating evil thoughts and developing pure thoughts. Right Thought is important because it is one's thoughts which either purify or defile a person. There are three aspects to Right Thought. First, a person should maintaining an attitude of detachment from worldly pleasures rather than being selfishly attached to them. He should be selfless in his thoughts and think of the welfare of others. Second, he should maintain loving-kindness, goodwill and benevolence in his mind, which is opposed to hatred, ill-will or aversion. Third, he should act with thoughts of harmlessness or compassion to all beings, which is opposed to cruelty and lack of consideration for others. As a person progresses along the spiritual path, his thoughts will become increasingly benevolent, harmless, selfless, and filled with love and compassion.

當一個人獲得正見後，他將進一步發展正思維，這就是擁有不動搖的心、正確的抱負和正確的思想。在精神境界放棄一切不正確的思想，培養通往涅槃的道德戒行。正思維就是棄除邪惡的思想和培養純正的思想。正思維是非常重要的，它影響了一個人思想的淨化或污染。

正思維有三重意義：

一、放棄私心，為世間謀求幸福，利益他人。

二、發展慈心，以慈心對治邪惡和傷害。

三、發展悲心，以大悲心對待一切眾生。

當一個人心靈之道獲得發展，在思想上，仁慈之心會日益增長、不再傷害、不自私、充滿了愛心和慈悲心。

Right Understanding and Right Thought, which are Wisdom factors, will lead to good, moral conduct. There are three factors under moral conduct: Right Speech, Right Action and Right Livelihood.

正見和正思維是屬于慧學，它培養善與道德的真性。

Right Speech involves respect for truth and respect for the welfare for others. It means to avoid lying, to avoid backbiting or slander, to avoid harsh speech, and to avoid idle talk. We have often underestimated the power of speech and tend to use little control over our speech faculty. But we have all been hurt by someone's words at some time of our life, and similarly we have been encouraged by the words of another. It is said that a harsh word can wound more deeply than weapons, where as a gentle word can change the heart and mind of the most hardened criminal. So to develop a harmonious society, we should cultivate and use our speech positively. We speak words which are truthful, bring harmony, kind and meaningful. The Buddha once said 'pleasant speech is sweet as honey, truthful speech is beautiful like a flower, and wrong speech is unwholesome like filth'.

戒學：

戒學分三類：正語、正業、正命。

正語即尊重于真理及他人的福利。也就是不撒謊、不毀謗、不造謠、不奉承及不胡言亂語。我們經常忽略了語言的威力，因此不關注于語言。

但是，我們無時無刻都受到語言的傷害，語言有時候比武器要來得厲害。有時候，因為一句話改變了你的想法，或因此導致犯罪。要發展和諧的社會，就必須先控制不良語言和使用正面的語言，只說一些真實、平和、善良和有意義的話。佛陀說：「令人愉快的言語，像蜜糖一樣甜，真實的言語，像鮮花一樣芳香，不正確的言語卻像污穢物。」

The next factor under good, moral conduct is Right Action. Right Action entails respect for life, respect for property, and respect for personal relationships. It corresponds to the first three of the Five Precepts to be practised by every Buddhist, that is, dear to all, and all tremble at punishment, all fear death and value life. Hence, we should abstain from taking a life which we ourselves cannot give and we should not harm other sentient beings. Respect for property means that we should not take what is not given, by stealing, cheating, or force. Respect for personal relationship means that we should not commit adultery and avoid sexual misconducts, which is important for maintaining the love and trust of those we love as well as making our society a better place to live in.

正業是戒學中的第二項。正業就是珍惜生命、珍惜財物和珍惜人與人之間的關系。正業和五戒中的前三戒息息相關，那就是不殺生、不偷盜、不邪淫。生命比一切都珍貴，大家都害怕被懲罰，珍惜生命畏懼于死亡。我們在珍惜自己生命的同時，也應該更愛惜其他眾生的生命，不要對其他眾生造成傷害。珍惜財物就是：那些不屬于我們的財物，不要據為己有，比如：偷盜、欺騙或搶奪。珍惜人與人之間的關系就是：不要搞正常婚姻以外的性關系，要信任和愛護自己的配偶。通過正業，我們能締造一個更平穩和更適合人類居住的社會。

Right Livelihood is a factor under moral conduct which refers to how we earn our living in society. It is an extension of the two other factors of Right Speech and Right Action which refer to the respect for truth, life, property and personal relationships. Right Livelihood means that we should earn a living without violating these principles of a moral conduct. Buddhists are discouraged from being engaged in the following five kinds of livelihood: trading in human beings, trading in weapons, trading in flesh, trading in intoxicating drinks and drugs, and trading in poison. Some people may say that they have to do such a business for their living and, therefore, it is not wrong for them to do so. But this argument is entirely baseless. If it were valid, then thieves, murderers, gangsters, thugs, smugglers and swindlers can also just as easily say that they are also doing such unrighteous acts only for their living and, therefore, there is nothing wrong with their way of life. Some people believe that fishing and hunting animals for pleasure and slaughtering animals for food are not against the Buddhist precepts. This is another misconception that arises owing to a lack of knowledge in Dhamma. All these are not decent actions and bring suffering to other beings. But in all these actions, the one who is harmed most of all is the one who performs these unwholesome actions. Maintaining a life through wrong means is not in accordance with the Buddha's teaching.

正命是戒學中的第三項。正命指示了人類在這個社會中如何獲得生存的權力。正語和正業之道指導我們如何珍惜生命、財物和人與人之間的關系。正命卻指示了我們如何在不違反道德準則中生活。佛教徒應該遠離五種不道德的行業：人口買賣、武器買賣、肉類買賣、酒類和麻醉品買賣和毒品買賣。有些人說，他們從事這類的買賣是為了 生活，所以他們並沒有犯錯。但是，這種說法並沒有說服力，如果他們沒有錯，那麼，小偷、殺人犯、歹徒、凶手、走私犯和騙子，也可以這麼說：他們從事這些不正當的行業並沒有錯，同樣是為了生活。

有人認為釣魚和狩獵是一種高尚的娛樂，屠宰動物是為了食物，因此並不犯戒。這是一種錯誤的觀念，是因為對佛法缺乏認識的緣故，這些都不是高尚的生活方式，任何生類都不應該對其他生類造成傷害。這些傷害都是一些沒有必要的傷害。對生命抱著錯誤的觀念，並非佛陀所教。

The Buddha once said, 'Though one should live a hundred years immorally and unrestrained, yet it would indeed be better to live one day virtuously and meditatively.' (Dhammapada 103) It is better to die as a cultured and respected person than to live as a wicked person.

佛陀說：「一個沒有道德的人，在不安定的日子里活了一百歲，不如一個持戒和有禪定修養的人活一天。」《法句經》

寧可死得有道德和值得尊敬，也不要活得像一個邪惡和狡猾的人。

The remaining three factors of the Noble Eightfold Path are factors for the development of wisdom through the purification of the mind. They are Right Effort, Right Mindfulness, and Right Concentration. These factors, when practised, enable a person to strengthen and gain control over the mind, thereby ensuring that his actions will continue to be good and that his mind is being prepared to realize the Truth, which will open the door to Freedom, to Enlightenment.

定學：

定學共有三項：正精進、正念和正定。通過定學的鍛鍊，可以淨化自身和獲得智慧，也能夠更有效的控制我們自己的心識，從而獲得智慧和善性，並為我們打開了證悟和解脫的大門。

正精進，就是全面的發展，如：通過不懈努力、堅韌不拔的意志，學習和實踐佛法，而獲得各方面的進展，這就是正精進。正精進有四種屬性。

一、已生惡令滅。

二、未生惡令不生。

三、已生善令增長。

四、未生善令生。

正精進于我們的生活起著決定性的作用，它令我們的精神境界獲得充分的發展，讓我們更清楚的認識行法的無常性。

Right Effort means that we cultivate a positive attitude and have enthusiasm in the things we do, whether in our career, in our study, or in our practice of the Dhamma. With such a sustained enthusiasm and cheerful determination, we can succeed in the things we do. There are four aspects of Right Effort, two of which refer to evil and the other two to good. First, is the effort to reject evil that has already arisen; and second, the effort to prevent the arising of evil. Third, is the effort to develop unarisen good, and fourth, the effort to maintain the good which has arisen. By applying Right Effort in our lives, we can reduce and eventually eliminate the number of unwholesome mental states and increase and firmly establish wholesome thoughts as a natural part of our mind.

正精進和正念關系密切。身為一個佛教徒，培養正念是必要的。佛陀說過，正念是唯一滅苦的途徑。正念(依所緣)有四種：

一、念于身(身念處，觀身不淨)。

二、念于受(受念處，觀受是苦)。

三、念于心(心念處，觀心無常)。

四、念于法(法念處，觀法無我)。

正念體現于我們日常生活中，我們的一切受、想、行、識都受到「念」的支配。因此，我們生活中，應該非常關注于「念」，使「念」清晰，培養正念。

Right Effort is closely associated with Right Mindfulness. The practice of mindfulness is important in Buddhism. The Buddha said that mindfulness is the one way to achieve the end of suffering. Mindfulness can be developed by being constantly aware of four particular aspects. These are the application of mindfulness with regard to the body (body postures, breathing so forth), feelings (whether pleasant, unpleasant or neutrally); mind (whether the mind is greedy or not, angry, dispersed or deluded or not); and mind objects (whether there are mental hindrances to concentration, the Four Noble Truths, and so on). Mindfulness is essential even in our daily life in which we act in full awareness of our actions, feelings and thoughts as well as that of our environment. The mind should always be clear and attentive rather than distracted and clouded. Whereas Right Mindfulness is directing our attention to our body, feelings, mind, or mental object or being sensitive to others, in other words, putting our attention to where we choose to, Right Concentration is the sustained application of that attention on the object without the mind being distracted.

Concentration is the practice of developing one-pointedness of the mind on one single object, either physical or mental. The mind is totally absorbed in the object without distractions, wavering, anxiety or drowsiness. Through practice under an experienced teacher, Right Concentration brings two benefits. Firstly, it leads to mental and physical well-being, comfort, joy, calm, tranquility. Secondly, it turns the mind into an instrument capable of seeing things as they truly are, and prepares the mind to attain wisdom. The Noble Eightfold Path is the fourth important truth taught by the Buddha. As a competent spiritual physician, the Buddha has identified a disease that afflicts all forms of life, and this is Dukkha or unsatisfactoriness. He then diagnosed the cause of the unsatisfactoriness to be selfish greed and craving. He discovered that there is a cure for the disease, Nibbana, the state where all unsatisfactoriness ceases. And the prescription is the Noble Eightfold Path. When a competent doctor treats a patient for a serious illness, his prescription is not only for physical treatment, but it is also psychological. The Noble Eightfold path, the path leading to the end of suffering, is an integrated therapy designed to cure the disease of Samsara through the cultivation of moral speech and action, the development of the mind, and the complete transformation of one's level of understanding and quality of thought. It shows the way to gain spiritual maturity and be released completely from suffering.

正念影響了我們的身、受、心與法，及其它一切的有關行為。因此，導致于我們向往「定」。正定導致我們無論在精神或肉體，都能獲得「專注」(心一境性)的能力，心識關注于一個目標，不受外在所有因素的影響。通過正確的途徑鍛鍊正念，可獲得兩種利益。

一、在身心方面獲得平靜、舒適和歡愉。

二、提升心的洞察力，生起觀想事物本性的能力，進而引發智慧。

八聖道是佛陀教義中的精粹。是完整的心靈發展的原動力。是佛陀為眾生找出的病源──苦，和診治的唯一方法。「苦」的根源就是欲念和貪，當消除欲念和貪後，就能輕易的進入無苦的涅槃，這就是八聖道的真正定義。當一位高明的醫生在為病人診治嚴重的疾病時，他不單治療病人的肉體，也給病人做了精神的輔導。八聖道是滅苦的唯一途徑，同時也是對治輪迴的良方，發展我們的心識和提升我們的本質，它指示了如何獲得心靈純淨和通往無苦境界的道路。