佛陀的啟示 第五章 第四聖諦：道諦 Chapter V. The Fourth Noble Truth - Magga: The Path

第五章 第四聖諦：道諦

Chapter V. The Fourth Noble Truth

Magga: The Path

The Fourth Noble Truth is that of the Way leading to the Cessation of Dukkha (Dukkhanirodhagāminipatipadā-ariyasacca). This is known as the ‘Middle Path’ (Majjhimā Patipapā), because it avoids two extremes: one extreme being the search for happiness through the pleasures of the senses, which is ‘low, common, unprofitable and the way of the ordinary people’; the other being the search for happiness through self-mortification in different forms of asceticism, which is ‘painful, unworthy and unprofitable’. Having himself first tried these two extremes, and having found them to be useless, the Buddha discovered through personal experience the Middle Path ‘which gives vision and knowledge, which leads to Calm, Insight, Enlightenment, Nirvāna’. This Middle Path is generally referred to as the Noble Eightfold Path (Ariya-Atthangika-Magga), because it is composed of eight categories or divisions: namely,

第四聖諦就是導致苦之止息的途徑——道。這道叫做中道，因為它是避免兩個極端的。一個極端就是經由感官的享受去追尋快樂，是『低級、平庸、無益的凡夫之道』。另一個極端是經由各種自虐的苦行以尋求快樂，這是『痛苦、無價質而無益的』。佛自己都曾嘗試過這兩種極端，深知其無有實益，才由親身的證驗，發現了『能夠產生知、見，導致寧靜、內證、正覺、涅槃』的中道。這正道一般都稱之為八正道，因為它是由八個部份所組成。這八個部份就是：

一、正見——正實的知見。 Right Understanding (Sammā ditthi) 二、正思——正確的思維。 Right Thought (Sammā sankappa) 三、正語——正直的言語。 Right Speech (Sammā vācā) 四、正業——端正的行為。 Right Action (Sammā kammanta) 五、正命——正當的職業。 Right Livelihood (Sammā ājiva) 六、正勤——正好的努力。 Right Effort (Sammā vāyāma) 七、正念——正淨的憶念。 Right Mindfulness (Sammā sati) 八、正定——正統的禪定。 Right Concentration (Sammā samādhi)

Practically the whole teaching of the Buddha, to which he devoted himself during 45 years, deals in some way or other with this Path. He explained it in different ways in different words to different people, according to the stage of their development and their capacity to understand and follow him. But the essence of those many thousand discourses scattered in the Buddhist Scriptures is found in the Noble Eightfold Path.

佛獻身說法四十五年，幾乎在他的全部教誡中都牽涉到這一道諦。他以各種不同的方法、不同的措辭，對不同的人宣說這一真諦。完全視聞法者的根器、智慧以及力行能力，而對機施教。但是藏經里面成千卷佛所說經的要義，不外乎講的是八正道。

It should not be thought that the eight categories or divisions of the Path should be followed and practised one after the other in the numerical order as given in the usual list above. But they are to be developed more or less simultaneously, as far as possible according to the capacity of each individual. They are all linked together and each helps the cultivation of the others.

讀者諸君不可認為上面所列的八條途徑，應當依照上開的一般次序而逐條修習。實際上，應當視各人能力所及，盡可能同時修習。這些道彼此之間互有關連。修習一道，也有助于培育其它各道。

These eight factors aim at promoting and perfecting the three essentials of Buddhist training and discipline: namely: (a) Ethical Conduct (Sila), (b) Mental Discipline (Samādhi) and (c) Wisdom (Paňňa). [1] It will therefore be more helpful for a coherent and better understanding of the eight divisions of the Path, if we group them and explain them according to these three heads.

這八條途徑的主要目的，在促進及完成佛教的基本訓練：就是所謂的戒、定、慧的三學。［注一］因此，如果將八正道依三學歸類，自將有助于對此一真諦獲得較有條理的了解。

Ethical Conduct (Sila) is built on the vast conception of universal love and compassion for all living beings, on which the Buddha’s teaching is based. It is regrettable that many scholars forget this great ideal of the Buddha’s teaching, and indulge in only dry philosophical and metaphysical divagations when they talk and write about Buddhism. The Buddha gave his teaching ‘for the good of the many, for the happiness of the many, out of compassion for the world’ (buhujanahitāya bahujanasukhāya lokānukampāya).

戒學是建立在對一切眾生普遍愛護、慈悲攝持的廣大觀念之上的。這也是佛教的基礎。許多學者們談到佛教或寫作有關佛教的文字的時候，往往耽迷于枯燥的哲學及形上學的歧途之中，而忘記了佛教這一偉大理想，實在市一樁遺憾之至的事情。殊不知佛說法乃是『為了眾生的利益，為了眾生的福祉，為了悲憫眾生之故。』

According to Buddhism for a man to be perfect there are two qualities that he should develop equally: compassion (karunā) on one side, and wisdom (paňňa) on the other. Here compassion represents love, charity, kindness, tolerance and such noble qualities on the emotional side, or qualities of the heart, while wisdom would stand for the intellectual side or the qualities of the mind. If one develops only the emotional neglecting the intellectual, one may become a good-hearted fool; while to develop only the intellectual side neglecting the emotional may turn one into a hard-hearted intellect without feeling for others. Therefore, to be perfect one has to develop both equally. That is the aim of the Buddhist way of life: in it wisdom and compassion are inseparably linked together, as we shall see later.

根據佛教，一個完人必須具備兩種品性：悲與慧。這兩者必須予以等量的培育與發展。悲代表著愛、慈、善、恕以及情感方面的其他高尚情操，也就是心的品質。而慧則代表著理智方面或思想方面的品質。只發展情感而忽略了理智，會造成一個好心的傻瓜。只發展理智而忽略了情感，也許會使人變成一個鐵石心腸的思想家，而毫無對人的同情。因此，要成為完人，必須兩者等量培育。這就是佛教生活方式的目的。這里面，悲與慧是不可分的，下文便見分曉。

Now, in Ethical Conduct (Sila), based on love and compassions, are included three factors of the Noble Eightfold Path: namely, Right Speech, Right Action and Right Livelihood. (Nos. 3, 4 and 5 in the list).

以愛與悲為基礎的戒學里，包括了八正道中的三條道：正語、正業與正命。(前開第三、四、五等三正道)

Right speech means abstention (I) from telling lies, (2) from backbiting and slander and talk that may bring about hatred, enmity, disunity, and disharmony among individuals or groups of people, (3) from harsh, rude, impolite, malicious and abusive language, and (4) from idle, useless and foolish babble and gossip. When one abstains from these forms of wrong and harmful speech one naturally has to speak the truth, has to use words that are friendly and benevolent, pleasant and gentle, meaningful and useful. One should not speak carelessly: speech should be at the right time and place. If one cannot say something useful, one should keep ‘noble silence’.

正語的意思是：(一)不妄語，(二)不竊議、誹謗、及發表足以引起個人或團體間憎恨、敵意、傾軋、不和的言論，(三)不用苛刻、粗魯、無禮、酷毒、及罵詈的言辭，(四)不作無意義、無利益而愚蠢之饒舌與空談。這幾種不正當而有害的言語既已戒絕，則發言自然真實，用詞自然友善、愉快、溫柔、充滿意義與利益。凡人發言，不可不慎。說話必須顧到時地。如所言無益，則應保持『高貴的緘默』。

Right Action aims at promoting moral, honourable and peaceful product. It admonishes us that we should abstain from destroying life, from stealing, from dishonest dealings, from illegitimate sexual intercourse, and that we should also help others to lead a peaceful and honourable life in the right way.

正業的目的是提倡合乎道義、榮譽而和平的行為。它的戒條是不殺生、不偷盜、不作不誠實的交易，及非法的性交。而應當幫助別人過一種堂堂正正的、和平而光榮的生活。

Right Livelihood means that one should abstain from making one’s living through a profession that brings harm to others, such as trading in arms and lethal weapons, intoxicating drinks, poisons, killing animals, cheating, etc., and should live by a profession which is honourable, blameless and innocent of harm to others. One can clearly see here that Buddhism is strongly opposed to any kind of war, when it lays down that trade in arms and lethal weapons is an evil and unjust means of livelihood.

正命的意思，就是不從事于他人有害的職業，例如販賣軍火武器、醇酒鴆毒、屠宰、欺詐等。而應以光榮無咎，不危害他人之職業為生計。從這一條可見佛教是強烈反對任何戰爭的。因為它制定販賣軍火武器是邪惡而不正當的生計。

These three factors (Right Speech, Right Action and Right Livelihood) of the Eightfold Path constitute Ethical Conduct. It should be realized that the Buddhist ethical and moral conduct aims at promoting a happy and harmonious life both for the individual and for society. This moral conduct is considered as the indispensable foundation for all higher spiritual attainments. No spiritual development is possible without this moral basis.

八正道中這三條(正語、正業、正命)構成合乎倫理的行為(戒學)。須知佛教的倫理與道德的行為，是以增進個人及社會生活的和諧快樂為目的的。這種道德的行為，是所有精神方面的高度成就所不可或缺的基礎。精神生活的開展，如果沒有這道德的基礎，是不可能達到的。

Next comes Mental Discipline, in which are included three other factors of the Eightfold Path: namely, Right Effort, Right Mindfulness (or Attentiveness) and Right Concentration. (Nos. 6, 7 and 8 in the list).

其次就是心智的鍛鍊(定學)。此包括了八正道的另外三條：正勤、正念(亦作正志)與正定(前開六、七、八等三條)。

Right Effort is the energetic will (I) to prevent evil and unwholesome states of mind from arising, and (2) to get rid of such evil and unwholesome states that have already arisen within a man, and also (3) to produce, to cause to arise, good and wholesome states of mind not yet arisen, and (4) to develop and bring to perfection the good and wholesome states of mind already present in a man.

正勤(亦作正精進)就是以堅強蓬勃的意志(一)以阻止邪惡不善的念頭的生起，(二)以祛除已生起的邪惡不善的念頭，(三)使得尚未生起的善良健全的念頭得以生起，(四)使已生起的善良健全的念頭充份發展而臻于至善之域。

Right Mindfulness (or Attentiveness) is to be diligently aware, mindful and attentive with regard to (I) the activities of the body (kāya), (2) sensations or feelings (vedanā), (3) the activities of the mind (citta) and (4) ideas, thoughts, conceptions and things (dhamma).

正念(或正志)(即所謂身、受、心、法之四念處——澄基注)就是對于(一)身體的活動，(二)情緒的感受，(三)心智的活動，(四)觀念、思想、見解等法，精勤注意觀照，憶念不懈。

The practice of concentration on breathing (ānāpānasati) is one of the well-known exercises, connected with the body, for mental development. There are several other ways of developing attentiveness in relation to the body-as modes of meditation.

將注意集中于呼吸(數息法)，是一種很有名的方法，可以從鍛鍊身體而達到精神的開展。此外，尚有多種修習禪觀的方法，也都以急中注意于身體為發展正念的途徑。

With regard to sensations and feelings, one should be clearly aware of all forms of feelings and sensations, pleasant, unpleasant and neutral, of how they appear and disappear within oneself.

關于情緒的感受，行者必須對各種感受，不愉快的、中性的、以及它們在他體內生起及消失的過程，無不了了分明。

Concerning the activities of mind, one should be aware whether one’s mind is lustful or not, given to hatred or not, deluded or not, distracted or concentrated, etc. In this way one should be aware of all movements of mind, how they arise and disappear.

關于心智的活動，行者必須自覺他的念頭是否淫佚？是否嗔恚？是否迷惑？是否散亂？還是系著一處。就照這樣子，行者對于本身每一舉心動念，如何生起？如何消失？俱應了了分明。

As regards ideas, thoughts, conceptions and things, one should know their nature, how they appear and disappear, how they are developed, how they are suppressed, and destroyed, and so on.

至于意念、思想、觀念等，行者必須了解它的性質：如何生起？如何消失？如何開展？如何抑制？摧毀？

These four forms of mental culture or meditation are treated in detail in the Satipatthāna-sutta (Setting-up of Mindfulness). [2]

以上四種心智的培育或禪觀的修持，在《四念處經》中也有詳盡的論究。［注二］

The third and last factor of Mental Discipline is Right Concentration leading to the four stages of Dhyāna, generally called trance or recueillement. In the first stage of Dhyāna, passionate desires and certain unwholesome thoughts like sensuous lust, ill-will, languor, worry, restlessness, and skeptical doubt are discarded, and feelings of joy and happiness are maintained, along with certain mental activities. In the second stage, all intellectual activities are suppressed, tranquillity and ‘one-pointedness’ of mind developed, and the feelings of joy and happiness are still retained. In the third stage, the feeling of joy, which is an active sensation, also disappears, while the disposition of happiness still remains in addition to mindful equanimity. In the fourth stage of Dhyāna, all sensations, even of happiness and unhappiness, of joy and sorrow, disappear, only pure equanimity and awareness remaining.

心智的鍛鍊中的第三項，也是最後一項，就是導致四禪的正定。這禪定一般都誤叫它做出神或神游(編者注：出神或神游，是道教的一種特殊禪定，與佛教禪定不同，切須分別)，修到初禪的時候，行者若干強烈的欲望以及不健全的思想如淫佚、嗔忿、貪睡、掉悔、疑法(五蓋)等，一時盡除。心里常保持喜樂二支及某些心理活動。到二禪的境界時，所有思想的活動全部被抑制，從而產生內淨支及一心支，同時保留喜支與樂支。三禪時，喜支因為是一至種動態的感受，也消失了。但是樂支仍在，另外還加了行舍的一支。到了四禪的境地，所有一切的感受，甚至樂、非樂、喜、憂悔都消失了，只余純淨的舍支與念支。

Thus the mind is trained and disciplined and developed through Right Effort, Right Mindfulness, and Right Concentration.

心智就是這樣子經由正勤、正念與正定的訓練與約束而發達起來的。

The remaining two factors, namely Right Thought and Right Understanding go to constitute Wisdom.

其余兩條道：正見與正思，就構成三學中的慧學。

Right Thought denotes the thoughts of selfless renunciation or detachment, thoughts of love and thoughts of non-violence, which are extended to all beings. It is very interesting and important to note here that thoughts of selfless detachment, love and non-violence are grouped on the side of wisdom. This clearly shows that true wisdom is endowed with these noble qualities, and that all thoughts of selfish desire, ill-will, hatred and violence are the result of a lack of wisdom-in all spheres of life whether individual, social, or political.

正思所表詮的，是對一切眾生愛護的思維、非暴力的思維、及舍己的離欲不執著的思維。在這里請注意：將舍己的無著、愛護、以及非暴力的思維歸在慧學之內，是很關重要的。這很明顯的表示真正的智慧是賦有這些特質的。而一切自私的欲念、嗔恚、憎恨、暴力，都是缺乏智慧的結果。在任何的生活圈子里，無論是個人的、社會的、或政治的，都是如此。

Right Understanding is the understanding of things as they are, and it is the Four Noble Truths that explain things as they really are. Right Understanding therefore is ultimately reduced to the understanding of the Four Noble Truths. This understanding is the highest wisdom which sees the Ultimate Reality. According to Buddhism there are two sorts of understanding: What we generally call understanding is knowledge, an accumulated memory, an intellectual grasping of a subject according to certain given data. This is called ‘knowing accordingly’ (anubodha). It is not very deep. Real deep understanding is called ‘penetration’ (pativedha), seeing a thing in its true nature, without name and label. This penetration is possible only when the mind is free from all impurities and is fully developed through meditation. [3]

正見就是對事物的如實知見，而四聖諦也就是闡釋一切事物的真相。因此，正見最後就變成對于四聖諦的知見。這知見就是直窺最終實相的最高智慧。根據佛教，知見有兩種：我們一般稱之為知見的實在只是知識；一堆累積的記憶，以及根據若干已知的條見，由理性對某一課題所得的了解而已。這種知見叫做事見，是不很深入的見解。真正深入的知見叫做理見，是不關事物的名稱、標志，而對其實際相狀所具的真知灼見。這種深見只有在心地中一切雜染都已滌除淨盡，而且經過禪定的鍛鍊，達到充分發展的程度，方有可能。

From this brief account of the Path, one may see that it is a way of life to be followed, practised and developed by each individual. It is self-discipline in body, word and mind, self-development and self-purification. It has nothing to do with belief, prayer, worship or ceremony. In that sense, it has nothing which may popularly be called ‘religious’. It is a Path leading to the realization of Ultimate Reality, to complete freedom, happiness and peace through moral, spiritual and intellectual perfection.

從這篇簡短的敘述道諦的文字里，可以看出這『道』乃是一種生活方式，為每一個人所應遵行、修習、宏揚的。它是身口意的自律、自我的開展、自我的淨化。它與信仰、祈禱、崇拜與儀規完全無關。從這一意義來講，它不含有任何通俗稱為『宗教』的成分。它是一條通過道德、理性與精神的完美化而走向最終實相、圓滿自在、快樂與和平的途徑。

In Buddhist countries there are simple and beautiful customs are ceremonies or religious occasions. They have little to do with the real Path. But they have their value in satisfying certain religious emotions and the needs of those who are less advanced, and helping them gradually along the Path.

在佛教國度里，遇到宗教節日，也有些簡單而優美的習俗與儀式。它們與真正的『道』很少關系。但也有相當的價值，因為它們能滿足對教義理解較淺的信徒們若干宗教情緒的需要，而逐漸援引他們走上這條聖道。

With regard to the Four Noble Truths we have four functions to perform:

關于四聖諦，我們有四樁事情要做：

The First Noble Truth is Dukkha, the nature of life, its suffering, its sorrows and joys, its imperfection and unsatisfactoriness, its impermanence and insubstantially. With regard to this, our function is to understand it as a fact, clearly and completely (pariňňeyya).

第一聖諦是苦諦——人生的實相。一切苦難、憂患、喜樂、缺陷、不如意、無常、無實，都是人生的實際。關于這點，我們要做的，清處而澈底地了知這苦的事實。

The Second Noble Truth is the Origin of Dukka, which is desire, ‘thirst’, accompanied by all other passions, defilements and impurities. A mere understanding of this fact is not sufficient. Here our function is to discard it, to eliminate, to destroy and eradicate it (pahātabba).

第二聖諦——苦的根源。這根源是貪欲、『渴(愛)』以及伴隨著它們的種種染污不淨法。僅僅了解這一事實是不夠的。我們要做的，是拋棄它、祛除它、消滅它、根絕它。

The Third Noble Truth is the Cessation of Dukkha, Nirvāna, the Absolute Truth, the Ultimate Reality. Here our function is to realize it (sacchikātabba).

第三聖諦是滅諦——涅槃、絕對真理、最終實相。在這方面我們要做的，是去親身體證它。

The Fourth Noble Truth is the Path leading to the realization of Nirvāna. A mere knowledge of the Path, however complete, will not do. In this case, our function is to follow it and keep to it (bhāvetabba). [4]

第四聖諦——導向體證涅槃之路。但僅僅有了對這『道』的智識，不論多麼澈底，都是沒有用的。這方面我們的工作是依教奉行，鍥而不舍。［注四］

[1] M I (PTS), p. 301

[2] See Chapter VII on Meditation.

[3] Vism. (PTS), p. 510

[4] Mhvg. (Alutgama, 1922), p. 10

注釋：

一：見巴利文學會版《中部經》第一集第三零一頁。

二：見本書第七章『修習：心智之培育』。

三：見巴利文學會版《清淨道論》第五一零頁。

四：見一九二二年阿路葛瑪版大品第一零頁。