佛說八正道經

Thus have I heard. At one time the Buddha was dwelling in the Garden of Jeta the Prince and Anāthapiṇḍika

(Jeṭavaṇe'nāthapiṇḍadasyārāma) in the land of Śrāvastī.

The Buddha addressed his disciples: "Listen well! I shall speak of the deviant path (the wrong path),

and I shall also speak of the upright and correct path (the right path).

Which group constitutes the deviant path? Not seeing what is true and free from error (wrong view), not bearing in mind what is true and free from error (wrong mindfulness), not speaking what is true and free from error (wrong speech), not regulating in accordance with what is true and free from error (wrong rectification), not aspiring after what is true and free from error (wrong aspiration), not practicing what is true and free from error (wrong action), not arousing the mind toward what is true and free from error (wrong intention), not abiding in concentration upon what is true and free from error (wrong concentration). This is the path of practicing the eight deviant things.

Which group constitutes the path of practicing the eight correct things?

1. Seeing what is true and free from error (right view). What group is right view? Faith in giving, faith in reverent worship (Worship: that which expresses the conduct of a reverent mind), faith in temples and sacrificial offerings (shrines). Faith that wholesome and unwholesome deeds bring forth their natural merit. Faith in father and mother, faith in the seekers of the Way throughout the world, faith in aspiring after the Way, faith in the practice that is true and free from error (right action), faith in the receiving that is true and free from error (right receiving). In this life and in lives to come one attains wisdom oneself (sagacity), gains realization, and accomplishes oneself. Then one proclaims it abroad: this is called right view.

2. Which group is bearing in mind what is true and free from error (right mindfulness)? That wherein the mind has cast away covetous desire, has cast away the household, does not grow irritated (anger), enraged (wrath), or furious (fury), and does not transgress against one another. This is right mindfulness.

3. Which group is speaking what is true and free from error (right speech)? Not speaking divisive words (double-tongued speech: Paiśunya), not carrying the affairs of one person to tell another (tale-bearing), not uttering vicious abuse (malicious cursing), not speaking falsely (false speech). This is right speech.

4. Which group is practicing what is true and free from error (right action)? Not killing, stealing, or engaging in sexual misconduct. This is right action.

5. Which group is receiving what is true and free from error (right receiving)? It is that, hearing there is the Way, the Dharma which the disciple aspires after is not contrary Dharma (that which goes against the law and discipline, does not accord with the proper standard, and is not wholesome). As for rice, food, bedding, sickness, and emaciation, the proper Dharma that one aspires after cannot be contrary Dharma. This is right receiving.

6. Which group is regulating in accordance with what is true and free from error (right rectification)? When the mind of birth-and-death is conjoined with the practice of Vigorous Effort already undertaken, exerting oneself in the practice of causes and conditions, one then advances with diligence without weariness, guarding the mind. This is right rectification.

7. Which group is the intention that is true and free from error (right intention)? When the conduct of birth-and-death is conjoined with mindful thought. Directing one's mindful thought so that it is not reckless and does not mingle with aspiring desires. This is right intention.

8. Which group is the concentration that is true and free from error (right concentration)? When the mind of birth-and-death is conjoined with recollection, ceasing form and characteristics, ceasing the work of assisting. Having ceased (having stopped), gathered together and ceased (gathered and stopped), one then cannot perform and cannot bring about any offense whatsoever, and one does not fall into the Inner Courtyard (the part directly in the center below the steps in front of the temple hall… The meaning is that one does not fall away from the Way of liberation). This is called right concentration.

O bhikṣus! All disciples of the Way should receive the path that is true and free from error (the right path) of these eight kinds of practice. If one practices as taught, then one can come to understand the eight ways of the Path.

1. Seeing what is true and free from error (right view). Faith in giving brings the fullness of merit in lives to come.

Faith in reverent worship: seeing a śramaṇa or a seeker of the Way, one pays homage and prays for merit. Faith in temples: one hangs colored silks, burns incense, scatters flowers, and lights lamps. Faith in the ten wholesome deeds performed: this naturally brings merit.

Faith in father and mother is faith in filial obedience. Faith in the seekers of the Way throughout the world is to receive the sūtras with joy. Faith in aspiring after the Way is to practice the Way.

Faith in the practice that is true and free from error (right action) cuts off the unwholesome mind. Faith in the receiving that is true and free from error (right receiving) does not transgress the precepts. In this life and in lives to come one attains wisdom oneself; and because one has attained wisdom, one is therefore able to instruct others to gain realization.

Accomplishing oneself, one is then able to accomplish others. Being able to bring others to accomplishment, one then proclaims it and makes it known to one another.

2. Bearing in mind what is true and free from error (right mindfulness). That which the mind has aroused is the deluded mind (loss of mindfulness). To wish to cast away the household is to bear in mind the Way. Not growing irritated, enraged, or furious is forbearance. Not transgressing against one another is the mind that is upright and correct.

3. Speaking what is true and free from error (right speech). Not uttering vicious abuse, not committing the four faults of the mouth, speaking only of what is essential, true, and free from error in the Limbs of the Way.

4. Practicing what is true and free from error (right action). Not killing, stealing, or engaging in sexual misconduct, but practicing sincere faith (true faith).

5. Aspiring after what is true and free from error (right aspiration) is to aspire after only one robe and one meal, which is the most modest means of provision (frugal raiment).

6. Regulating in accordance with what is true and free from error (right rectification) is to turn toward the Sūtra of the Thirty-Seven Limbs (the Sūtra teaching the thirty-seven limbs that aid the Way).

7. The intention that is true and free from error (right intention) is, day by day, to increase the Thirty-Seven Limbs of the Sūtra without parting from the mind.

8. Ceasing in what is true and free from error (right ceasing) is not forgetting causes and conditions. The ceasing constantly returns to the mind of assisting. Having ceased, then in all things there is nothing transgressed; gathering together and ceasing, one then attains the Merit of the Way (Puṇya-mārga).

When the Buddha had spoken this, (the great assembly) were all greatly delighted.

THE BUDDHA SPEAKS THE SŪTRA OF THE EIGHT CORRECT PATHS

The End