这里留下一个问题：“什么是正道的生活？”

This leaves us with the question,

“What is meant by living rightly?”

　　正道的生活听起来似乎非常容易，其实它有独特的含义，正道的生活方式是不让烦恼得到滋养，或不因造作而起烦恼。因此，除了始终以“空心”生活之外，就没有其他的了，即是以“空心”看整个世间，不执取任何事物为“我”或“我所有”。

“RIGHT LIVING” REALLY has a special meaning of its own. To live rightly is simply to maintain conditions such that the mental defilements cannot obtain nourishment and cannot develop. Hence, it is nothing other than living all the time with a mind that is free and empty (cit waang), that is, a mind that views the entire world as something empty and does not clutch or grab at anything as being a self or belonging to a self.

　　因此，虽然继续要说，要想，要做，要寻找、使用、消耗物品，却不执取其中任何一事一物为“我”或“我所有”，只是持续醒觉地、智慧地去做，亦即时时起观照而行——这就是所谓“过正道的生活”。换句话说，过正道的生活是以一种使烦恼无法生起、无法滋长的方式生活。

Then, though one will continue to speak, think, and act; to seek, use, and consume things; one will not have the idea of grasping at any one of them as being a self. Just acting with constant awareness, acting wisely, acting with insight into the circumstances in which one is involved — that is what is known as “living rightly”. In other words, living rightly is living in such a way that the defilements have no means of arising and no means of obtaining nourishment.

　　过正道的生活就是遵循八正道的生活，因为八正道之首的“正见”，即是如实的认知、知见、洞察没有什么好执着的，不论是卖力工作、言谈或行动，就这样单单纯纯、无执无着，所以是正道的生活。如此过正道的生活，烦恼就会营养不良、消瘦憔悴，自动消失直到灭尽，这时烦恼就再也无法生起，因为让它生起的习气已经没有了。

We could also say it amounts to keeping to the Noble Eightfold Path. This is right living because right understanding, the first aspect of the Noble Path, is simply the knowledge, the understanding, the unobscured and perfect insight, that there is nothing that should be grasped at or clung to. Thus, in striving, in speaking, in any activity whatsoever, there is simply no grasping or clinging.　　

If we live rightly as described, the defilements become undernourished and emaciated. They fall away of their own accord and become completely extinct. There is no way they can arise again, because one has given up the habit of letting them arise.

　　这点非常重要，我们天性中的这个习气叫“随眠”(anusaya)，它只不过是一种习惯而以，但人往往无知地视烦恼为永恒的实体或“自我”，认为烦恼有个实体酣睡在天性中，因而陷入错谬的常见(sassata-ditthi)。

This is important because the things called anusaya (unwholesome tendencies), which build up within us, are only a matter of familiarity with defilement.
However, one who doesn’t know this looks upon the defilements as permanent entities or selves, and thus falls into the wrong view of eternalism (sassata-di..hi).

　　那些以法义为原则为基础，开发出智慧及正见的人，则不会把烦恼当成恒常的实体或“自我”。它们(烦恼)是依缘起法而生，只因生起得太频繁，人就习以为常，认为它们永恒地酣睡在天性中，随时待命。

To hold that the defilements are permanent entities lying deep within the character is to be an eternalist, one who clings to belief in an eternal self or soul. Those who have insight and understanding based on Buddhist principles cannot regard these things as independent and permanent entities or selves. There is a reason for their existence; they arise in conformity with causal laws. When they arise too frequently, one becomes used to them and regards them as permanent aspects of one’s nature. Believing them to be permanent misleads us to think they are lying in wait deep within us all the time.

请务必了解：“随眠”只是习气，我们早已习惯成自然，这就是为什么用“随眠“这个词来表示的原因。