八聖道之正語正業正命 Right Speech, Right Action, Right Livelihood

Right Speech, Right Action, Right Livelihood

By Bhikkhu Bodhi

八聖道之正語正業正命 淨化心靈的輔助

菩提長老著 林娟蒂朱怡康譯

The next three path factors — right speech, right action, and right livelihood — may be treated together, as collectively they make up the first of the three divisions of the path, the division of moral discipline (silakkhandha). Though the principles laid down in this section restrain immoral actions and promote good conduct, their ultimate purpose is not so much ethical as spiritual. They are not prescribed merely as guides to action, but primarily as aids to mental purification. As a necessary measure for human well-being, ethics has its own justification in the Buddha』s teaching and its importance cannot be underrated. But in the special context of the Noble Eightfold Path ethical principles are subordinate to the path』s governing goal, final deliverance from suffering. Thus for the moral training to become a proper part of the path, it has to be taken up under the tutelage of the first two factors, right view and right intention, and to lead beyond to the trainings in concentration and wisdom.

正語、正業和正命可一起看待，它們整體組成八聖道三部分中的第一個部分 —戒，它們並非只作為行為的指導方針，重點是作為淨化心靈的輔助，它們是達成人類福祉的必要工具，在佛法中也有其正當性，其重要性不可被低估。

八聖道中的三道支：正語、正業和正命或許可以一起看待，它們整體組成八聖道三部分中的第一個部分—戒，雖然在這部分所訂定的規則，防制了非道德性的行為並鼓勵善行，然而，其最終目的主要的卻是精神性而非倫理性的。它們並非只作為行為的指導方針，重點是作為淨化心靈的輔助，道德戒律是達成人類福祉的必要工具，在佛陀的教誨中也有其正當性，其重要性不可被低估。但是，在八聖道這特殊的內容里，道德規范僅是從屬于八聖道的主要目標 —即最終的解脫。因此為了讓道德訓練成為道上合宜的一部分，它必須在前二道支也就是正見和正思惟的指導下，進一步走向正定和智慧的練習。

Though the training in moral discipline is listed first among the three groups of practices, it should not be regarded lightly. It is the foundation for the entire path, essential for the success of the other trainings. The Buddha himself frequently urged his disciples to adhere to the rules of discipline, 「seeing danger in the slightest fault.」 One time, when a monk approached the Buddha and asked for the training in brief, the Buddha told him: 「First establish yourself in the starting point of wholesome states, that is, in purified moral discipline and in right view. Then, when your moral discipline is purified and your view straight, you should practice the four foundations of mindfulness」 (SN 47:3).

雖然道德戒律的訓練列在戒、定、慧三組練習中的最前面，卻不應輕視它，因為它是整條道路的基礎，是其他練習可以成功的重要因素。佛陀經常督促學生要遵循戒條，「在細微的錯誤中看見危機」。有一次，一位比庫親近並請教佛陀，請他簡要說明修行。佛陀告訴他：「首先，使自己保持在善的狀態中，那即是在淨化的道德戒律中，並具正知見，你應練習四正勤。」(《雜部》 47：3)

The Pali word we have been translating as 「moral discipline,」 sila, appears in the texts with several overlapping meanings all connected with right conduct. In some contexts it means action conforming to moral principles, in others the principles themselves, in still others the virtuous qualities of character that result from the observance of moral principles. Sila in the sense of precepts or principles represents the formalistic side of the ethical training, sila as virtue the animating spirit, and sila as right conduct the expression of virtue in real-life situations. Often sila is formally defined as abstinence from unwholesome bodily and verbal action. This definition, with its stress on outer action, appears superficial. Other explanations, however, make up for the deficiency and reveal that there is more to sila than is evident at first glance. The Abhidhamma, for example, equates sila with the mental factors of abstinence (viratiyo) — right speech, right action, and right livelihood — an equation which makes it clear that what is really being cultivated through the observance of moral precepts is the mind. Thus while the training in sila brings the 「public」 benefit of inhibiting socially detrimental actions, it entails the personal benefit of mental purification, preventing the defilements from dictating to us what lines of conduct we should follow.

我們翻譯作「道德戒律」的巴利語「 sila」，在文本中有許多相互交疊的意義，它們都與正確的行為有關。在一些文本，它意指符合道德戒律的行為；有些文本則是指戒律本身；還有一些文本是指由遵守戒律所產生的美德。就「 sila」作為「戒律」或「原則」的意義而言，它呈顯了道德訓練的形式面向：作為「德行」的意義而言，代表了精神的提升；而作為「正當行為」的意義而言，則是生活中的美德展現。通常，「sila」被正式地定義為禁絕不善的言行。由于這項定義的重點放在外在行為，看起來似乎有些膚淺。然而，另一種解釋卻彌補了這個缺點，也顯示「 sila」的意義比它給人的第一印象來得豐富。舉例來說，阿毘達摩將「 sila」等同于三離心所 —正語、正業、正命，在將兩者畫上等號時，無疑也清楚說明了：藉由道德戒律所耕耘的，乃是心靈。因此，持戒不僅可以禁止不利于社會的行為，帶來「公共」利益；另一方面，它也能為個人帶來心靈淨化的利益，指導我們所應該遵循的行為，讓我們避免受到染污。

The English word 「morality」 and its derivatives suggest a sense of obligation and constraint quite foreign to the Buddhist conception of sila; this connotation probably enters from the theistic background to Western ethics. Buddhism, with its non-theistic framework, grounds its ethics, not on the notion of obedience, but on that of harmony. In fact, the commentaries explain the word sila by another word, samadhana, meaning 「harmony」 or 「coordination.」

「morality」這個英文字及其衍生字，意味著某種義務或限制，對于佛教戒的概念來說，這是相當陌生的意涵。「 morality」的這種隱含意義，可能是在有神論的背景之下進入西方倫理學的。而佛教的架構是無神論，它以「和諧」 —而不以「服從」的概念 —作為其倫理學的基礎。事實上，注釋書中以另一個字來解釋「戒」：samadhana，意即「和諧」或「協調」。

The observance of sila leads to harmony at several levels — social, psychological, kammic, and contemplative. At the social level the principles of sila help to establish harmonious interpersonal relations, welding the mass of differently constituted members of society with their own private interests and goals into a cohesive social order in which conflict, if not utterly eliminated, is at least reduced. At the psychological level sila brings harmony to the mind, protection from the inner split caused by guilt and remorse over moral transgressions. At the kammic level the observance of sila ensures harmony with the cosmic law of kamma, hence favorable results in the course of future movement through the round of repeated birth and death. And at the fourth level, the contemplative, sila helps establish the preliminary purification of mind to be completed, in a deeper and more thorough way, by the methodical development of serenity and insight.

遵守戒之後，可以在數種層次上達成和諧：社會上、心理上、業報上以及禪觀上。在社會層次上，戒有助于建立和諧的人際關系，將一群從屬于不同團體、各自具有私人利益與目標的烏合之眾，整合在一個協同的社會秩序之下，其中的沖突若非完全被消弭，也至少能減少。在心理層次上，戒帶來心靈和諧，讓人免于因僭越道德的罪惡感及悔恨，造成內在分裂。在業報層次上，遵守戒，可以確保與「業」的宇宙法則維持和諧，因此，在未來的生死輪迴中，將可以得到善果。在禪觀的層次上，藉由循序漸進地培養平靜與內觀，戒以一種深刻而全面的方式協助我們完成初步的心靈淨化。

When briefly defined, the factors of moral training are usually worded negatively, in terms of abstinence. But there is more to sila than refraining from what is wrong. Each principle embedded in the precepts, as we will see, actually has two aspects, both essential to the training as a whole. One is abstinence from the unwholesome, the other commitment to the wholesome; the former is called 「avoidance」 (varitta) and the latter 「performance」 (caritta). At the outset of training the Buddha stresses the aspect of avoidance. He does so, not because abstinence from the unwholesome is sufficient in itself, but to establish the steps of practice in proper sequence. The steps are set out in their natural order (more logical than temporal) in the famous dictum of the Dhammapada: 「To abstain from all evil, to cultivate the good, and to purify one』s mind — this is the teaching of the Buddhas」 (v. 183). The other two steps — cultivating the good and purifying the mind — also receive their due, but to ensure their success, a resolve to avoid the unwholesome is a necessity. Without such a resolve the attempt to develop wholesome qualities is bound to issue in a warped and stunted pattern of growth.

簡單來說，道德訓練的面向通常是以否定、禁止的詞彙來表達，但戒的意涵卻比「不做錯的事」來得豐富許多。我們將會看到，在戒律中的每項原則實際上都有兩個面向，而它們對于整體訓練是同樣重要的：一個是棄絕不善法；另一個是致力于善法。前者謂之「止持」(varitta)；後者謂之「作持」(caritta)。在剛開始修行時，佛陀強調的是「止持」的面向。他之所以如此教導，並非因為棄絕不善法本身便已足夠，而是希望能藉此建立一套適切的修行次第。這些次第是依它們自然的呈顯順序排列的(比時間上的順序排列更具邏輯性)，它們出現在有名的《法句經》中：「諸惡莫作，眾善奉行，自淨其意，是諸佛教。」除了諸惡莫作之外，其他的兩個步驟 —眾善奉行，自淨其意 —也都有它們的重要性，但為了確保它們的成功，決志棄絕不善法是必須的。沒有這樣的決心，發展善的品質的嘗試會走上歧途，阻礙成長。

The training in moral discipline governs the two principal channels of outer action, speech and body, as well as another area of vital concern — one』s way of earning a living. Thus the training contains three factors: right speech, right action, and right livelihood. These we will now examine individually, following the order in which they are set forth in the usual exposition of the path.

道德戒律的修行主導了言語及身體兩種外在行為的規范，而對于維持生活所需的部分，道德戒律的修行亦扮演了重要角色。因此修行涵蓋了三個面向：正語、正業、正命。現在我們要依照它們在道上所列舉的順序，個別地檢視。

Right Speech (samma vaca)

正語

The Buddha divides right speech into four components: abstaining from false speech, abstaining from slanderous speech, abstaining from harsh speech, and abstaining from idle chatter. Because the effects of speech are not as immediately evident as those of bodily action, its importance and potential is easily overlooked. But a little reflection will show that speech and its offshoot, the written word, can have enormous consequences for good or for harm. In fact, whereas for beings such as animals who live at the preverbal level physical action is of dominant concern, for humans immersed in verbal communication speech gains the ascendency. Speech can break lives, create enemies, and start wars, or it can give wisdom, heal divisions, and create peace. This has always been so, yet in the modern age the positive and negative potentials of speech have been vastly multiplied by the tremendous increase in the means, speed, and range of communications. The capacity for verbal expression, oral and written, has often been regarded as the distinguishing mark of the human species. From this we can appreciate the need to make this capacity the means to human excellence rather than, as too often has been the case, the sign of human degradation.

佛陀將正語分為四個組成成分：不妄語、不兩舌、不惡口、不綺語。因為語言的影響力，並不像肢體行為那么顯而易見，因此它的重要性和潛在力量常被忽略。但是，略微反思，我們會發現語言和它的旁支 —文字，都可能在正負面上具有巨大的影響力。事實上，對生活在非語言溝通階段的生物而言，肢體語言是重要的。

而對于浸濡在口語溝通的人類而言，語言則具有更重要的地位。語言可以破壞生活，制造敵人並發動戰爭；或者可以賦予智慧，消弭分歧並創造和平，自古以來都是如此的。現代因傳播工具、速度、范圍的急速擴增，語言的正負面潛能都加倍地擴大。語言能力，無論是口頭或書面，常被視為人類特有的標記，基于這點，我們可讚嘆，口語須求的這項能力，是促使人類優異的手段工具，而非如我們經常看到的情況 —人類墮落的徵兆。

(1) Abstaining from false speech (musavada veramani)

不妄語

Herein someone avoids false speech and abstains from it. He speaks the truth, is devoted to truth, reliable, worthy of confidence, not a deceiver of people. Being at a meeting, or amongst people, or in the midst of his relatives, or in a society, or in the king』s court, and called upon and asked as witness to tell what he knows, he answers, if he knows nothing: 「I know nothing,」 and if he knows, he answers: 「I know」; if he has seen nothing, he answers: 「I have seen nothing,」 and if he has seen, he answers: 「I have seen.」 Thus he never knowingly speaks a lie, either for the sake of his own advantage, or for the sake of another person』s advantage, or for the sake of any advantage whatsoever.21

于此，人們不妄語，避免妄語，說誠實語，及致力于真實、可靠、值得信賴，不做一個會欺誑別人的人。在聚會的場合或人群中、處于親友群、在社會或在法庭，被傳喚做為證人，說出他所知道的事物。如果他什么都不知道，就會回答「我一無所知」；如果他知道，就會回答「我知道」；如果他不曾目擊，就會回答「我不曾看過」；而如果他曾目擊，他回答「我看過」。因此，他不會刻意說謊，不論是為了己身利益或他人利益，或其他任何利益。(《增支部》 10：176；《佛陀的話》，頁 50)

This statement of the Buddha discloses both the negative and the positive sides to the precept. The negative side is abstaining from lying, the positive side speaking the truth. The determinative factor behind the transgression is the intention to deceive. If one speaks something false believing it to be true, there is no breach of the precept as the intention to deceive is absent. Though the deceptive intention is common to all cases of false speech, lies can appear in different guises depending on the motivating root, whether greed, hatred, or delusion. Greed as the chief motive results in the lie aimed at gaining some personal advantage for oneself or for those close to oneself — material wealth, position, respect, or admiration. With hatred as the motive, false speech takes the form of the malicious lie, the lie intended to hurt and damage others. When delusion is the principal motive, the result is a less pernicious type of falsehood: the irrational lie, the compulsive lie, the interesting exaggeration, lying for the sake of a joke.

這段敘述，佛陀揭示了戒律的消極面向和積極面向。消極面指不說妄語，積極面是指說誠實語，決定是否違犯(妄語戒)的背後因素為「是否有欺騙的意圖」。如果一個人說了他自己本身認為是真實的「妄語」，這並不構成犯戒，因為他並沒有欺騙的意圖。雖然所有的妄語都有欺騙的意圖，但是，妄語會因為不同的動機原由 —不論是貪婪、憤恨或是繆見錯覺( delusion)，而個別呈顯出不同的形貌。若貪婪是主要動機，就會導致謊言是以獲得某些私人利益或親近者的利益為導向，如物質上的財富、地位、尊敬或讚美。如果憤恨是主要動機，妄語就會以憤恨的謊言形式呈現，這謊言意圖傷害或損害他人。如以繆見錯覺( delusion)作為主導動機，謊言就比較不會造成有害或致命的後果。這種謊言，如：非理性的謊言、無法自我控制的謊言、有趣的夸大，以及為了玩笑而說謊。

The Buddha』s stricture against lying rests upon several reasons. For one thing, lying is disruptive to social cohesion. People can live together in society only in an atmosphere of mutual trust, where they have reason to believe that others will speak the truth; by destroying the grounds for trust and inducing mass suspicion, widespread lying becomes the harbinger signalling the fall from social solidarity to chaos. But lying has other consequences of a deeply personal nature at least equally disastrous. By their very nature lies tend to proliferate. Lying once and finding our word suspect, we feel compelled to lie again to defend our credibility, to paint a consistent picture of events. So the process repeats itself: the lies stretch, multiply, and connect until they lock us into a cage of falsehoods from which it is difficult to escape. The lie is thus a miniature paradigm for the whole process of subjective illusion. In each case the self-assured creator, sucked in by his own deceptions, eventually winds up their victim.

佛陀對妄語的指責基于許多因素。其一，妄語會造成社會分裂，人們可同處在一個社會，就是基于相互的信任，他們相信他人所說的是誠實語；摧毀了這信任的基礎，就會產生懷疑。妄語的廣泛流布，是社會團結走向混亂的前兆訊號。而且，妄語還有其他惡果，就是對深層人性會造成危害。一旦說了謊，並發覺我們的話語可疑，我們會不得不再度說謊，來捍衛自己的信用，把那些事件，交織貫串成一幅天衣無縫的圖像。于是，一再地重複這樣的過程：謊言延伸、繁衍、交織，直到將自己鎖進難以逃脫的謊言之牢，這謊言，因而成為整個自我幻象過程的小型范例。無論如何，那個自欺的創造者，被他自己的謊言所吞沒，最終成為其受害者。

Such considerations probably lie behind the words of counsel the Buddha spoke to his son, the young novice Rahula, soon after the boy was ordained. One day the Buddha came to Rahula, pointed to a bowl with a little bit of water in it, and asked: 「Rahula, do you see this bit of water left in the bowl?」 Rahula answered: 「Yes, sir.」 「So little, Rahula, is the spiritual achievement (samañña, lit. 『recluseship』) of one who is not afraid to speak a deliberate lie.」 Then the Buddha threw the water away, put the bowl down, and said: 「Do you see, Rahula, how that water has been discarded? In the same way one who tells a deliberate lie discards whatever spiritual achievement he has made.」 Again he asked: 「Do you see how this bowl is now empty? In the same way one who has no shame in speaking lies is empty of spiritual achievement.」 Then the Buddha turned the bowl upside down and said: 「Do you see, Rahula, how this bowl has been turned upside down? In the same way one who tells a deliberate lie turns his spiritual achievements upside down and becomes incapable of progress.」 Therefore, the Buddha concluded, one should not speak a deliberate lie even in jest.22

從佛陀對他兒子 —剛剃度為僧的年輕羅睺羅 —所做的勸告，或許可看出隱藏其中的這般考量。一天，佛陀走近羅睺羅，指著一個殘留少許水的水盆並問他：「羅睺羅，你看到水盆中剩下些許的水嗎？」羅睺羅回答：「是的，尊者。」「所以，羅睺羅，一個故意說謊而不感到羞恥的人，他的修行成就(沙門法)就像這么少。」然後，佛陀把水倒掉，將水盆倒蓋並問他：「你看到水如何被倒掉嗎？同理，一個故意說謊的人，他的修行成就，就像這樣被丟棄了。」他再次問：「你看到現在水盆是空的嗎？同理，一個說謊而不感到羞恥的人，他的修行成就，就像這樣空無一物。」然後，佛陀把水盆倒蓋並問：「你看到了嗎？羅睺羅，這水盆是如何倒蓋的？同理，一個說謊的人，如同將他的修行成就覆蓋，無法再進步。」因此，佛陀總結說：「即使是玩笑的話語，也不應說謊。」

It is said that in the course of his long training for enlightenment over many lives, a bodhisatta can break all the moral precepts except the pledge to speak the truth. The reason for this is very profound, and reveals that the commitment to truth has a significance transcending the domain of ethics and even mental purification, taking us to the domains of knowledge and being. Truthful speech provides, in the sphere of interpersonal communication, a parallel to wisdom in the sphere of private understanding. The two are respectively the outward and inward modalities of the same commitment to what is real. Wisdom consists in the realization of truth, and truth (sacca) is not just a verbal proposition but the nature of things as they are. To realize truth our whole being has to be brought into accord with actuality, with things as they are, which requires that in communications with others we respect things as they are by speaking the truth. Truthful speech establishes a correspondence between our own inner being and the real nature of phenomena, allowing wisdom to rise up and fathom their real nature. Thus, much more than an ethical principle, devotion to truthful speech is a matter of taking our stand on reality rather than illusion, on the truth grasped by wisdom rather than the fantasies woven by desire.

據說，在多生長期修行以便獲得覺悟的過程中，一位菩薩可以打破許多戒條，除了說實語的誓言，這是有甚深道理的。同時，揭示了：致力于真實有其超越道德，甚至心靈淨化的重要性，能帶領我們走向智識與存在的領域。誠實的談話，在人與人的溝通中，其重要性如同智慧之于個人覺知的重要。二者同樣是信守真實，只是內在與外在的不同形式。智慧包含了對真理的了解，真實不只是口頭上的論述，且是事物的原貌。要了解實相，我們整個人必須朝向依據事實、符合事件的原貌，即是在與他人的相互溝通中，我們說誠實語表示對事物原貌的尊重。真實的言語在我們內在與現象的真實性間，建立起對應關系，使智慧升起並洞徹現象的真實性。因此，不只是持守戒律時，致力于真實語，關乎吾人立于真實性上，而非幻象中；站在智慧獲取的真相上，亦是如此，而非欲望織就的幻象中。

(2) Abstaining from slanderous speech (pisunaya vacaya veramani)

不兩舌

He avoids slanderous speech and abstains from it. What he has heard here he does not repeat there, so as to cause dissension there; and what he has heard there he does not repeat here, so as to cause dissension here. Thus he unites those that are divided; and those that are united he encourages. Concord gladdens him, he delights and rejoices in concord; and it is concord that he spreads by his words.23

人們不兩舌，避免兩舌。不在他地重複在此處聽到的言語，以致于在他處制造意見的分歧；也不會在此處重複在他處所聽聞的話語，以致于在此處制造分歧。因而，他整合分歧並鼓勵團結一致。和諧令他高興，他對和諧感到欣喜和愉悅；同時，自己也會散播和諧性的話語。(《增支部》 10：176；《佛陀的話》，頁 50)

Slanderous speech is speech intended to create enmity and division, to alienate one person or group from another. The motive behind such speech is generally aversion, resentment of a rival』s success or virtues, the intention to tear down others by verbal denigrations. Other motives may enter the picture as well: the cruel intention of causing hurt to others, the evil desire to win affection for oneself, the perverse delight in seeing friends divided.

兩舌的言語，是意圖制造敵意和分歧的話語，以在個人或團體中挑撥離間；隱藏在這些語言背後的動機，往往是厭惡或憎恨對手的成功或善行，意圖用污蔑的言語來摧毀他人。也可能有其他動機隱于其中︰傷害他者的殘酷意圖；為贏得他人仰慕的邪惡動機；看到朋友彼此的間隙，所產生的不合情理的喜悅。

Slanderous speech is one of the most serious moral transgressions. The root of hate makes the unwholesome kamma already heavy enough, but since the action usually occurs after deliberation, the negative force becomes even stronger because premeditation adds to its gravity. When the slanderous statement is false, the two wrongs of falsehood and slander combine to produce an extremely powerful unwholesome kamma. The canonical texts record several cases in which the calumny ofan innocent party led to an immediate rebirth in the plane of misery.

兩舌的言語，是道德逾越最嚴重的其中一項。憤恨的根，已使不善業夠深重了。但經過思量後所采取的行動，負面力量甚至更強，因為事前的思量增強其力道。當兩舌的言語是虛妄的，妄語和兩舌雙重的錯誤結合在一起，會制造出極強而有力的不善業。聖典記載了一些例子：毀謗清淨團體會導致立即墮到惡趣的結果。

The opposite of slander, as the Buddha indicates, is speech that promotes friendship and harmony. Such speech originates from a mind of loving-kindness and sympathy. It wins the trust and affection of others, who feel they can confide in one without fear that their disclosures will be used against them. Beyond the obvious benefits that such speech brings in this present life, it is said that abstaining from slander has as its kammic result the gain of a retinue of friends who can never be turned against one by the slanderous words of others.24

兩舌的相反，如同佛陀所指出的，是鼓勵友誼、和諧的言語。這樣的言詞源于一顆慈悲和同理的心。那將贏得他人的信賴和喜愛，人們向他吐露事情，而不用擔憂他們所透露的話語會被利用來對付自己。除了帶來在此生中顯而易見的好處外，據說不兩舌的善業果報，是獲得親朋好友不會因他人兩舌的言語而對付我們。

(3) Abstaining from harsh speech (pharusaya vacaya veramani).

不惡口

He avoids harsh language and abstains from it. He speaks such words as are gentle, soothing to the ear, loving, such words as go to the heart, and are courteous, friendly, and agreeable to many.25

他不惡口，避免惡口的行為。他說溫和、柔軟，這般悅耳的言語，動人的言語，進入人的心田。還有謙恭、友善與和藹可親的言語。(《增支部》 10：176；《佛陀的話》，頁 50-51)

Harsh speech is speech uttered in anger, intended to cause the hearer pain. Such speech can assume different forms, of which we might mention three. One is abusive speech: scolding, reviling, or reproving another angrily with bitter words. A second is insult: hurting another by ascribing to him some offensive quality which detracts from his dignity. A third is sarcasm: speaking to someone in a way which ostensibly lauds him, but with such a tone or twist of phrasing that the ironic intent becomes clear and causes pain.

惡口，是生氣地說出的語言，意圖使聽者傷痛。這樣的言語以不同的形式呈現，我們也許可描述其中三項。一、罵人的言語︰以嚴酷的話語生氣地責備、辱罵或指責他人。二、侮辱︰以指稱他人具有負面特質來傷害人，貶抑他人的尊嚴。三、嘲諷︰表面是稱揚，實際卻是以某種語調口吻或迂迴的措辭，使諷刺的內容變得清晰並引起傷痛。

The main root of harsh speech is aversion, assuming the form of anger. Since the defilement in this case tends to work impulsively, without deliberation, the transgression is less serious than slander and the kammic consequence generally less severe. Still, harsh speech is an unwholesome action with disagreeable results for oneself and others, both now and in the future, so it has to be restrained. The ideal antidote is patience — learning to tolerate blame and criticism from others, to sympathize with their shortcomings, to respect differences in viewpoint, to endure abuse without feeling compelled to retaliate. The Buddha calls for patience even under the most trying conditions:

惡口主要的原由是憎惡，而以憤怒的形式呈現。因為在此，煩惱是以沖動的模式運作，沒有經過深思熟慮，犯的戒較兩舌輕微，業報通常沒有那么嚴重。可是，惡口仍是一種不善業行，在當下或未來都會為自己與他人帶來不善的果報，所以應該被禁止。最理想的解藥是耐心 —學習容忍別人的指責和批評，對他人的缺點具同理心，尊重不同觀點，容忍他人的責罵而不興起報復心。即使在最嚴酷的情況下，佛陀依然要求(比庫)忍耐：

Even if, monks, robbers and murderers saw through your limbs and joints, whosoever should give way to anger thereat would not be following my advice. For thus ought you to train yourselves: 「Undisturbed shall our mind remain, with heart full of love, and free from any hidden malice; and that person shall we penetrate with loving thoughts, wide, deep, boundless, freed from anger and hatred.」 26

「比庫們！即使受到強盜、謀殺者截斷手足，不論是誰，只要屈服于憤怒，就是沒有遵照我的教誨。因此，你應該自我訓練：『心應當保持在不惱亂變異的狀態，不出惡言，充滿慈悲，沒有任何隱藏的敵意。以深廣、無量的慈心思惟穿透對方，沒有憤怒和憎恨。』」(《中部》 21；《佛陀的話》，頁 51)

(4) Abstaining from idle chatter (samphappalapa veramani).

不綺語

He avoids idle chatter and abstains from it. He speaks at the right time, in accordance with facts, speaks what is useful, speaks of the Dhamma and the discipline; his speech is like a treasure, uttered at the right moment, accompanied by reason, moderate and full of sense.27

他不綺語，免于綺語。在適當的時刻，依據事實，說有益的言語，說法或說戒。說出的話語就像寶物，富理性、合宜，具有意義。(《增支部》 10：176；《佛陀的話》，頁 51)

Idle chatter is pointless talk, speech that lacks purpose or depth. Such speech communicates nothing of value, but only stirs up the defilements in one』s own mind and in others. The Buddha advises that idle talk should be curbed and speech restricted as much as possible to matters of genuine importance. In the case of a monk, the typical subject of the passage just quoted, his words should be selective and concerned primarily with the Dhamma. Lay persons will have more need for affectionate small talk with friends and family, polite conversation with acquaintances, and talk in connection with their line of work. But even then they should be mindful not to let the conversation stray into pastures where the restless mind, always eager for something sweet or spicy to feed on, might find the chance to indulge its defiling propensities.

綺語，是沒有意義的言談，談話沒有目的或深度。這般的談話溝通不具任何價值，只在自己和他人心中激起煩惱。佛陀建議：應抑制綺語，且言談應盡可能侷限在真正重要的事物。對比庫而言，如上文所引述，說話應具選擇性，重點擺在佛法的核心關懷。在家眾會有較多跟朋友、家人寒暄聊天的須要，與相識者禮貌性地交談，還有和工作事務有關的談話。但是，即使如此，他們更需注意，不要讓談話有如放牛吃草般。散亂的心總是喜歡黏著甜美的、有味道的東西，可能就會乘機耽于染著的習性。

The traditional exegesis of abstaining from idle chatter refers only to avoiding engagement in such talk oneself. But today it might be of value to give this factor a different slant, made imperative by certain developments peculiar to our own time, unknown in the days of the Buddha and the ancient commentators. This is avoiding exposure to the idle chatter constantly bombarding us through the new media of communication created by modern technology. An incredible array of devices — television, radio, newspapers, pulp journals, the cinema — turns out a continuous stream of needless information and distracting entertainment the net effect of which is to leave the mind passive, vacant, and sterile. All these developments, naively accepted as 「progress,」 threaten to blunt our aesthetic and spiritual sensitivities and deafen us to the higher call of the contemplative life. Serious aspirants on the path to liberation have to be extremely discerning in what they allow themselves to be exposed to. They would greatly serve their aspirations by including these sources of amusement and needless information in the category of idle chatter and making an effort to avoid them.

對綺語的傳統注釋，指的是避免參與此種談話本身。但是，也許今日賦予不同的觀點是有意義的，尤其是針對我們這時代的某些發展是迫切的，以避免經常性地暴露在現在科技所創造出的傳播媒體的轟炸之下。這些發展在佛陀時代還有傳統注疏中，是不為所知的。一大批不可思議的媒材，如電視、收音機、報紙、渲染的刊物、影片等，如流水般的無用訊息和令人分心的娛樂，其連鎖反應是使人心變得消極、空虛與貧乏。這些發展被無知地認定為「進步」，使我們的審美能力和心靈感知變得遲鈍，並使我們聽不到更深層的禪修呼喚。一心志求解脫之道的修行者，必須敏銳地審辨：哪些是他們允許自己暴露的環境。為了有更多時間投入于自己的志向，他們會將那些娛樂放逸的來源和無用的資訊，列入綺語的范疇，並努力避免。

Right Action (samma kammanta)

正業

Right action means refraining from unwholesome deeds that occur with the body as their natural means of expression. The pivotal element in this path factor is the mental factor of abstinence, but because this abstinence applies to actions performed through the body, it is called 「right action.」 The Buddha mentions three components of right action: abstaining from taking life, abstaining from taking what is not given, and abstaining from sexual misconduct. These we will briefly discuss in order.

正業，指的是不隨著身體自然的表現方式，而做出不善行。此一道支的核心，其實是節欲的心所。由于節制是透過身體行為來展現，所以它被稱為「正業」。佛陀指出了「正業」的三項內容：不殺生、不偷盜、不邪淫。以下我們將依序簡短地討論之：

(1) Abstaining from the taking of life (panatipata veramani)

不殺生

Herein someone avoids the taking of life and abstains from it. Without stick or sword, conscientious, full of sympathy, he is desirous of the welfare of all sentient beings.28

不殺生，指的是不取奪眾生的生命，並遠離殺生的行為。一個不殺生的人，會放下棍棒與刀劍，富有良知與同情，並關懷一切有情眾生的福祉。(《增支部》 10：176；《佛陀的話》，頁 53)

「Abstaining from taking life」 has a wider application than simply refraining from killing other human beings. The precept enjoins abstaining from killing any sentient being. A 「sentient being」 (pani, satta) is a living being endowed with mind or consciousness; for practical purposes, this means human beings, animals, and insects. Plants are not considered to be sentient beings; though they exhibit some degree of sensitivity, they lack full-fledged consciousness, the defining attribute of a sentient being.

除了單純的「不殺人」之外，「不殺生」還有著更廣的含意：不殺害任何一個有情眾生。有情眾生，指的是有思想或知覺的生命。就實際意涵而言，他們指的是人類、動物以及昆蟲。至于植物，並不被認為是「有情眾生」，因為雖然它們的確展現出某種程度的感知力，但由于它們沒有完整的意識，故不符合「有情眾生」的定義。

The 「taking of life」 that is to be avoided is intentional killing, the deliberate destruction of life of a being endowed with consciousness. The principle is grounded in the consideration that all beings love life and fear death, that all seek happiness and are averse to pain. The essential determinant of transgression is the volition to kill, issuing in an action that deprives a being of life. Suicide is also generally regarded as a violation, but not accidental killing as the intention to destroy life is absent. The abstinence may be taken to apply to two kinds of action, the primary and the secondary. The primary is the actual destruction of life; the secondary is deliberately harming or torturing another being without killing it.

我們所應避免的殺生是：「有意地」去殺害，刻意地去摧毀一個具有意識的生命。這項戒律的出發點在于：所有的眾生都熱愛生命、懼怕死亡，都尋求幸福而厭惡痛苦。犯下這條戒律的決定性因素是殺生的意志。這種意志將進而發動行為，奪去一個眾生的生命。一般而言，自殺也被認為是犯了殺戒；但出于意外而殺了某個眾生，卻不被認為是犯了殺戒，因為在這種情況中，殺生的意圖是不存在的。這條戒律適用于兩種層面的行為：主要層面是真的摧毀了某個眾生的生命；次要層面是故意地傷害或虐待另一個眾生，即使沒有加以殺害。

While the Buddha』s statement on non-injury is quite simple and straightforward, later commentaries give a detailed analysis of the principle. A treatise from Thailand, written by an erudite Thai patriarch, collates a mass of earlier material into an especially thorough treatment, which we shall briefly summarize here.29 The treatise points out that the taking of life may have varying degrees of moral weight entailing different consequences. The three primary variables governing moral weight are the object, the motive, and the effort. With regard to the object there is a difference in seriousness between killing a human being and killing an animal, the former being kammically heavier since man has a more highly developed moral sense and greater spiritual potential than animals. Among human beings, the degree of kammic weight depends on the qualities of the person killed and his relation to the killer; thus killing a person of superior spiritual qualities or a personal benefactor, such as a parent or a teacher, is an especially grave act.

佛陀對于不傷害的觀點，十分簡單而直接；但之後的注釋書對于此一戒律，則做出了十分詳盡的分析。有一份來自泰國，由泰國博學的長老所寫成的論文，對照整理了許多早期的相關資料，並做了十分全面的處理，我們將在以下簡要說明。(HRH PrinceVajiraJanavarorasa,The Five Precepts and the Five Ennoblers(Bangkok, 1975),pp. 1-9.)

這篇論文指出：殺生在道德責任上有輕重之別，並會帶來不同的後果。三項影響道德責任輕重的主要因素是：對象、動機以及所投入的努力。在對象方面，殺人和殺動物的嚴重性是不一樣的，殺人的業比殺動物更重，因為跟動物比起來，人有更高的道德感，更大的心靈潛能。而在人類之中，殺人的業的輕重又取決于：所殺之人的素質以及他與加害者的關系。因此，殺害一個具有更高心靈素質的人，或殺害一個對加害者有恩的人(如父母或師長)，是造了尤其嚴重的業。

The motive for killing also influences moral weight. Acts of killing can be driven by greed, hatred, or delusion. Of the three, killing motivated by hatred is the most serious, and the weight increases to the degree that the killing is premeditated. The force of effort involved also contributes, the unwholesome kamma being proportional to the force and the strength of the defilements.

殺生的動機也影響了道德責任的輕重。殺生的行為可能是由貪、瞋或痴所誘發的。在三者之中，由瞋念所引起的殺業是最嚴重的。而如果這個行為是預謀的，則其嚴重性就更大。此外，在殺生時所投入的精力也會影響道德責任的輕重。惡業的嚴重性與煩惱的強度成正比。

The positive counterpart to abstaining from taking life, as the Buddha indicates, is the development of kindness and compassion for other beings. The disciple not only avoids destroying life; he dwells with a heart full of sympathy, desiring the welfare of all beings. The commitment to non-injury and concern for the welfare of others represent the practical application of the second path factor, right intention, in the form of good will and harmlessness.

與不殺生(止持)相對應的正面行為(作持)，則如佛陀所言，在于培養對于其他眾生的慈心與悲心。佛教徒不只應該避免殺生；還應該時時充滿同情心，關切所有眾生的利益。遵守不傷害以及關切其他眾生的利益，便是以善意和無害的方式，來實踐第二道支 —正思惟。

(2) Abstaining from taking what is not given (adinnadana veramani)

不偷盜

He avoids taking what is not given and abstains from it; what another person possesses of goods and chattel in the village or in the wood, that he does not take away with thievish intent.30

一個受持不偷盜戒的人，對于他人在村落或森林中所擁有的產業，不會起盜心而私取。(《增支部》 10： 176；《佛陀的話》，頁 53)

「Taking what is not given」 means appropriating the rightful belongings of others with thievish intent. If one takes something that has no owner, such as unclaimed stones, wood, or even gems extracted from the earth, the act does not count as a violation even though these objects have not been given. But also implied as a transgression, though not expressly stated, is withholding from others what should rightfully be given to them.

不與而取，意指對于他人所正當擁有的產物生起盜心，並據為己有。如果取走的是無主物 —例如無主的石頭、木材、甚至由土地所淬煉出的寶石，即使是不與而取，也不算是犯了不偷盜戒。而在另一方面，雖然戒律沒有明確聲明，但也隱含了應該給別人的東西，如果扣留而不給，也算是犯了不偷盜戒。

Commentaries mention a number of ways in which 「taking what is not given」 can be committed. Some of the most common may be enumerated:

注釋書中，提到了許多「不與而取」的方式，以下我們列舉最常見的幾種：

(1) stealing: taking the belongings of others secretly, as in housebreaking, pickpocketing, etc.;

(1)偷竊：秘密取走他人的所有物，例如闖空門、扒竊 ……等等。

(2) robbery: taking what belongs to others openly by force or threats;

(2)搶劫：公然以暴力或威脅方式，取走他人的所有物。

(3) snatching: suddenly pulling away another』s possession before he has time to resist;

(3)掠奪：在對方還來不及抗拒時，突然取走其所有物。

(4) fraudulence: gaining possession of another』s belongings by falsely claiming them as one』s own;

(4)詐欺(或侵占)：藉由不實地宣稱他人的所有物是自己的，來取得其產業。

(5) deceitfulness: using false weights and measures to cheat customers.31

(5)詐騙：運用不實的砝碼秤鉈與度量工具(如尺)，欺騙消費者。

The degree of moral weight that attaches to the action is determined by three factors: the value of the object taken; the qualities of the victim of the theft; and the subjective state of the thief. Regarding the first, moral weight is directly proportional to the value of the object. Regarding the second, the weight varies according to the moral qualities of the deprived individual. Regarding the third, acts of theft may be motivated either by greed or hatred. While greed is the most common cause, hatred may also be responsible as when one person deprives another of his belongings not so much because he wants them for himself as because he wants to harm the latter. Between the two, acts motivated by hatred are kammically heavier than acts motivated by sheer greed.

偷盜，在道德層次上的輕重，端視三項因素而定：取走之物的價值；受害者的素質；以及偷盜者的主觀意圖。就第一項因素來說，道德上的嚴重性與取走之物的價值成正比；就第二項因素來說，道德嚴重性隨被盜之人道德品質的差異而有所不同；就第三項因素來說，偷盜行為的動機可能是貪念或瞋念，雖然最常見的動機還是貪念，但當一個人盜走另一個人的東西，不是因為他想要那個東西，而是因為他想傷害那一個人的時候，瞋念還是有可能成為偷盜行為的動機。在這兩種行為中，因瞋念而起的偷盜比只因貪念而起所造的業更重。

The positive counterpart to abstaining from stealing is honesty, which implies respect for the belongings of others and for their right to use their belongings as they wish. Another related virtue is contentment, being satisfied with what one has without being inclined to increase one』s wealth by unscrupulous means. The most eminent opposite virtue is generosity, giving away one』s own wealth and possessions in order to benefit others.

與不偷盜(止持)相對應的正面行為(作持)是誠實。誠實，意謂尊重他人的所有物，以及他們對其所有物的自由使用權。另一個相關的德行是知足 —對于已經擁有的感到滿足，而不會不擇手段地企圖增加自己的財富。至于與之(指偷盜)相反的最上美德則是「舍」：為了利益他人而放棄自己的財產和所有物。

(3) Abstaining from sexual misconduct (kamesu miccha-cara veramani)

不邪淫

He avoids sexual misconduct and abstains from it. He has no intercourse with such persons as are still under the protection of father, mother, brother, sister or relatives, nor with married women, nor with female convicts, nor lastly, with betrothed girls.32

一個不邪淫的人，不會與以下幾種人發生性關系：仍在父母、兄姊、或其他親屬庇護下的人、已婚婦女、女囚，以及別人的未婚妻。(《增支部》 10：176；《佛陀的話》，頁 53)

The guiding purposes of this precept, from the ethical standpoint, are to protect marital relations from outside disruption and to promote trust and fidelity within the marital union. From the spiritual standpoint it helps curb the expansive tendency of sexual desire and thus is a step in the direction of renunciation, which reaches its consummation in the observance of celibacy (brahmacariya) binding on monks and nuns. But for laypeople the precept enjoins abstaining from sexual relations with an illicit partner. The primary transgression is entering into full sexual union, but all other sexual involvements of a less complete kind may be considered secondary infringements.

從倫理立場來看，這項戒律的主要目的是保障婚姻關系，使其不受外來的干擾，並增進婚姻中的信任與忠誠。而從心靈立場來看，這項戒律有助于抑止龐大的性欲，以便能更進一步走向禁欲，完成僧侶們所恪守的獨身( brahmacariya)。對于在家眾來說，這項戒律則意味著：不與不正當的伴侶發生性關系。對于不邪淫戒，最主要違犯是完全的性結合，其他較不完全而有相關性的行為，則被認為是較為次級的違犯。

The main question raised by the precept concerns who is to count as an illicit partner. The Buddha』s statement defines the illicit partner from the perspective of the man, but later treatises elaborate the matter for both sexes.33

這項戒律所牽涉的主要問題是：誰算是「不正當的伴侶」？佛陀的教法是從男性的角度界定「不正當的伴侶」的意義；而後來的注釋書則進一步發展這些論述，讓它們的適用范圍同時擴及男性與女性。

For a man, three kinds of women are considered illicit partners:

從男性的角度來說，有三種女性是不正當的伴侶：

(1) A woman who is married to another man. This includes, besides a woman already married to a man, a woman who is not his legal wife but is generally recognized as his consort, who lives with him or is kept by him or is in some way acknowledged as his partner. All these women are illicit partners for men other than their own husbands. This class would also include a woman engaged to another man. But a widow or divorced woman is not out of bounds, provided she is not excluded for other reasons.

(1)已與另一位男性結婚的女性。除了已婚女性之外，這一項的范疇還包括雖然還沒有正式婚姻關系，但已被大家公認是另一位男性的配偶的女性，她可能與他一起居住、受他照顧，或是以某種方式被承認是他的伴侶。這些女性對男性來說，是除了她們自己丈夫外的非法伴侶。這一項的范疇還包括已經訂婚的女性。然而，寡婦和離婚的女性並不被認為是不正當的伴侶，除非有其他的因素出現。

(2) A woman still under protection. This is a girl or woman who is under the protection of her mother, father, relatives, or others rightfully entitled to be her guardians. This provision rules out elopements or secret marriages contrary to the wishes of the protecting party.

(2)仍受其他人保護的女性。這里指的是仍在父母、親戚、或其他合法監護人的保護之下的女孩或婦女。由于這項規定，私奔或是違反保護人的意願而私訂終身，都是不可以的。

(3) A woman prohibited by convention. This includes close female relatives forbidden as partners by social tradition, nuns and other women under a vow of celibacy, and those prohibited as partners by the law of the land.

(3)習俗上所不容做為伴侶的女性。這包括了：社會傳統所禁止成為伴侶的女性近親、比庫尼，或其他守獨身戒的女性，以及當地法律所禁止成為伴侶的女性。從女性角度來看，有兩種男性應被視為不正當的伴侶：

From the standpoint of a woman, two kinds of men are considered illicit partners:

(1) For a married woman any man other than her husband is out of bounds. Thus a married woman violates the precept if she breaks her vow of fidelity to her husband. But a widow or divorcee is free to remarry.

(1)對于已婚的女性來說，除了丈夫以外的男性，都是此戒所約束的對象。因此，如果她違反了對于丈夫的忠誠誓言，她就犯了戒。但是寡婦或離婚的女性，是可以自由再嫁的。

(2) For any woman any man forbidden by convention, such as close relatives and those under a vow of celibacy, is an illicit partner.

Besides these, any case of forced, violent, or coercive sexual union constitutes a transgression. But in such a case the violation falls only on the offender, not on the one compelled to submit.

(2)對于所有的女性來說，習俗上所不容做為伴侶的男性 —例如：近親或守獨身戒的男性，都是不正當的伴侶。除此之外，所有因為脅迫、暴力或是強制的性結合，都是犯了不邪淫戒。但在這種案例中，犯戒的只是侵犯者，受到強迫而屈就的人並沒有犯戒。

The positive virtue corresponding to the abstinence is, for laypeople, marital fidelity. Husband and wife should each be faithful and devoted to the other, content with the relationship, and should not risk a breakup to the union by seeking outside partners. The principle does not, however, confine sexual relations to the marital union. It is flexible enough to allow for variations depending on social convention. The essential purpose, as was said, is to prevent sexual relations which are hurtful to others. When mature independent people, though unmarried, enter into a sexual relationship through free consent, so long as no other person is intentionally harmed, no breach of the training factor is involved.

對在家眾來說，與不邪淫相對應的正面德行是婚姻上的忠誠。夫妻之間應對彼此忠誠、相互奉獻，對于彼此的關系感到滿足，不去尋找其他伴侶而破壞彼此的婚姻關系。然而，這條戒律並不禁止婚姻中的性關系，隨著社會風俗的不同，它也容許做出彈性的調整。因為正如我們所說過的，這項戒律的主要目的，是防止會讓他人受到傷害的性關系。當兩個雖然沒有結婚、但成熟而獨立的人，出于自由而同意發生性關系，也沒有其他人被有意地傷害，那么此一道支便未被違反。

Ordained monks and nuns, including men and women who have undertaken the eight or ten precepts, are obliged to observe celibacy. They must abstain not only from sexual misconduct, but from all sexual involvements, at least during the period of their vows. The holy life at its highest aims at complete purity in thought, word, and deed, and this requires turning back the tide of sexual desire.

受戒的比庫、比庫尼，以及發願守八戒或十戒的男性與女性，都有義務保持獨身。他們不只要遠離邪淫，還要遠離所有牽涉到性的事物，至少在他們發願期間必須如此。神聖修行生活的最高目標在淨化思想、語言、文字和行為，而這須要對性的欲望之潮的退卻。

Right Livelihood (samma ajiva)

正命

Right livelihood is concerned with ensuring that one earns one』s living in a righteous way. For a lay disciple the Buddha teaches that wealth should be gained in accordance with certain standards. One should acquire it only by legal means, not illegally; one should acquire it peacefully, without coercion or violence; one should acquire it honestly, not by trickery or deceit; and one should acquire it in ways which do not entail harm and suffering for others.34 The Buddha mentions five specific kinds of livelihood which bring harm to others and are therefore to be avoided: dealing in weapons, in living beings (including raising animals for slaughter as well as slave trade and prostitution), in meat production and butchery, in poisons, and in intoxicants (AN 5:177). He further names several dishonest means of gaining wealth which fall under wrong livelihood: practicing deceit, treachery, soothsaying, trickery, and usury (MN 117). Obviously any occupation that requires violation of right speech and right action is a wrong form of livelihood, but other occupations, such as selling weapons or intoxicants, may not violate those factors and yet be wrong because of their consequences for others.

正命，是為了確保一個人以正當的方式維持生活所需。佛陀教導在家眾們：財富的獲取必須符合某種標準。這些標準包括：要以合法而不以非法的方式取得財富；要用和平而非脅迫或暴力的方式來獲得它；要用誠實的方式獲得它，不可詐欺或欺騙；還有獲得它的方式，不可造成他人的傷害與痛苦。佛陀指出了五種會造成他人傷害，因此應該加以避免的職業：販售刀械武器、買賣眾生(包括飼養動物以供宰殺、奴隸交易以及賣人為淫)、從事肉類加工或屠宰、制造毒品及麻醉品(《增支部》 5：177)。此外，佛陀還指出了五種不誠實而獲得財富的行為，因此也不符合「正命」的規范：欺騙、背信、預言、詐欺以及高利貸。由此看來，很明顯地，任何違反正語及正業的職業，都不會是正命。而諸如：販售武器或麻醉品等職業，也不會是正命。因為這些行為的結果，會傷害到其他眾生，所以是錯的。

The Thai treatise discusses the positive aspects of right livelihood under the three convenient headings of rightness regarding actions, rightness regarding persons, and rightness regarding objects.35 「Rightness regarding actions」 means that workers should fulfill their duties diligently and conscientiously, not idling away time, claiming to have worked longer hours than they did, or pocketing the company』s goods. 「Rightness regarding persons」 means that due respect and consideration should be shown to employers, employees, colleagues, and customers. An employer, for example, should assign his workers chores according to their ability, pay them adequately, promote them when they deserve a promotion and give them occasional vacations and bonuses. Colleagues should try to cooperate rather than compete, while merchants should be equitable in their dealings with customers. 「Rightness regarding objects」 means that in business transactions and sales the articles to be sold should be presented truthfully. There should be no deceptive advertising, misrepresentations of quality or quantity, or dishonest manoeuvers.

泰國論典，以三個容易記的標題，討論了正命的積極面向：「事」的正當性、「人」的正當性、「物」的正當性。「事的正當」指的是：員工應該熱誠而有良心地盡好自己的本分，不浪費時間，不多報工時，也不取走公司的財物。「人的正當」指的是：應該給予雇主、員工、同事及顧客應得的尊重與體諒。例如：雇主應該根據員工的能力，而給予任務，給他們應得的薪水，該升遷的時候讓他們升遷，並給予他們假期與獎金。同事之間應該合作而非競爭。商人也應該公平地對待顧客。「物的正當」指的是：在商業交易中，要賣的貨品應該被誠實地呈現，不應作不實廣告，夸大品質及份量，也不應作不實的宣傳。