XIV. The Path of Cultivation. (63rd-70th Imperishable, The Holy Eightfold Way)

[Sanskrit text for this chapter is available]

Further, reverend Śāradvatīputra, the bodhisattvas’ way is also imperishable.

What then is the bodhisattvas’ way?

The way is the holy eightfold way: 1) right view, 2) right will, 3) right speech, 4) right action, 5) right livelihood, 6) right effort, 7) right recollection, and 8) right concentration.

1) What then is right view?

The holy one transcending the world, [being the unsullied knowledge beyond duality (anāsravâdvayajñāna), which is a view] not originated from the view of a self, nor that of a being, nor of a soul, nor of a person, nor of a spirit, nor of a personality, nor of a man, nor of a human being, nor of an acting subject, nor originated from the view of a feeling subject; not originated from the view of eternity or discontinuity; not originated from the view of being or non-being; not originated from the view of [seeing the distinguishing marks (nimittadarśana) in] good, bad or neutral [actions (karma) and their consequences (karmaphala), though having the view that they exist], as it is not originated from the view of existence or extinction; this is called right view.

2) What then is right will?

The will by which the vices of cupidity, aversion and delusion originate, those kinds of will he does not bring about; the will by which morality, concentration, insight, liberation, and the vision of the knowledge of liberation originate, those kinds of will he brings about; this is called right will.

3) What then is right speech?

The speech by which one does not torment oneself, nor others [with regret (kaukṛtya) ]; does not infect oneself with vices, nor others; does not hurt oneself, nor others; the speech by which one enters the holy way rightly; being furnished with that concentrated and coherent speech, this is called right speech.

4) What then is right action?

As for bad action, he does not perform that action having bad fruit; as for good action, he performs that action having good fruit; as for mixed action, he does not perform that action having mixed fruit; as for action which is neither bad nor good, he performs that action having no fruit, (p. 145) being the end of action through action. With belief in [the fact that] actions [have fruits, even though realizing the unsullied sphere (anāsravadhātu) ] he is called one who strives for right action. This is called right action.

5) What then is right livelihood?

Not giving up the holy lineage, the qualities of purity and austerity; no hypocrisy, no boasting, no threats [to get gifts]; being happy with whatever is given, content with little; good morality in conduct; no envy for the gain of others, contentment with one’s own gain, blamelessness, the livelihood permitted by the holy. This is called right livelihood.

6) What then is right effort?

The effort that is permitted by the mistaken but not the holy, the effort producing the habits of the vices which consists in cupidity, aversion and delusion is not intended; the effort that introduces rightly the holy way and truths, in accordance with the effort which produces the way to extinction; this is called right effort.

7) What then is right recollection?

Recollection that is well practised [always one-pointed], unshakable, straight, not crooked, seeing the faults and evils of existence, a guide on the way to extinction, recollection is the power of the intellect which consists in not forgetting the holy way. This is called right recollection.

8) What then is right concentration?

It is sameness in what is right [namely liberation], the sameness of all moments of existence; staying in that concentration and then entering the state of being determined to reach what is right for the sake of liberating all beings, this is called right concentration. Further, staying in that bodhisattva-concentration and then entering the state of being determined to reach what is right for the sake of liberating all beings, this is called the bodhisattvas’ imperishable right concentration.

This is the way of the Awakened Lords of the past, future and present, and the bodhisattva, when completely awakened, shows it, points it out, makes it clear, accepted, known, announced, explains, displays, reveals, defines, proclaims and expounds it.

This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable way.