佛法與你 第三課 什麼是佛教

佛 法 與 你 Buddhism For You (第 三 課) 什麼是佛教 English by Buddhist Missionary Society Malaysia Ven. Dr. K. Sri Dhammananda Translated by Theravada Samadhi Education Association 馬來西亞佛教弘法會.達摩難陀長老英文原著 原始佛法三摩地學會編譯 Why Does The Tree Blossom? / 樹為什麼會開花？

There are causes for all human suffering, and there is a way to end them. / 人們的苦都是有某些因緣造成的，因此一定有方法滅除它們。

Everything in the world arises and persists as a result of a vast concurrence of causes and conditions. And everything will change and pass away when the causes and conditions for its arising and persistence change. / 當很多的因緣具足的時候，世間萬法就會『生起』並『持續存在』。而當它生起與持續存在的因緣改變的時候，每件事物就會『變化』與『滅去』。

The seasons come and go. The fruit trees blossom in spring, bear fruits in summer, shed their leaves in autumn, and remain bare in winter, until the next spring comes. / 季節來了又去。果樹春天開花，夏天結果，秋天落葉，而冬天光禿，直到來年的春天。

The, fruit trees blossom and bear fruits because of conditions that lead to their blooming and fruiting. Blossoms do not appear unconditioned, nor does a fruit appear by itself. / 果樹開花結果是因為有促使它們開花結果的因緣條件。花不會沒任何因緣條件就開放，果子也不會自己生出來。

Like the meshes of a net which are connected to one another, everything in this world is connected by a series of causes and conditions. / 就像網子，是由網孔一個接一個而形成，世間的每一樣事物，也是由各種因緣條件一個接一個而形成。

Everything has its arising and passing away; nothing can be permanent without change. This is an eternal law propounded by the Buddha: Sabbe Sankhara Anicca - All conditioned things are impermanent and subject to change. / 每件事物都會有生滅；沒有任何事物可以永恆存在而沒有變化。這是佛陀提出的永恆真理：『諸行無常(Sabbe Sankhara Anicca.)』——所有因緣條件和合而成的事物都是無常變化的。

To believe that things can last forever is a mistake called the Theory of Permanence; to believe that things completely disappear is a mistake called the Theory of Nor-existence. / 相信事物能永恆持續存在是錯誤的，這稱之為『常論』；而相信事物會完全地斷滅也是錯誤的，這稱之為『斷滅論』。

These are only appearances observed by defiled human eyes and people become attached to appearances. The essential nature of things is free from all discriminations and attachments. / 這些只是染汙之人的肉眼以及執著於表相的人所觀察到的外表現象而已。事實上，任何事物的本質是離一切分別和執著的。

Since things are created by a series of causes and conditions, there is no permanency in them. As a result of the constantly changing of appearances, things are liken to a mirage and a dream. To identify this passing life for the changeless life of truth is a delusion. / 因為所有事物都是由各種因緣條件和合而成的，所以都沒有恆常性。由於表相持續變化，任何事物就宛如海市蜃樓和一場幻夢，把這樣短暫的人生誤認為永恆不變的真實人生是一種迷惑妄想。

But ignorant people assume that this world is something permanent and worth clinging to, and act upon that assumption. As their acts are based on error, they will only be led into harm and suffering. / 但是無知的人認定這個世間是永恆而可以執取的，且依這樣的認定來行動生活。由於他們的行動建立在錯誤的基礎上，所以最後得到的結果只有傷害和痛苦。

A wise man, recognizing that the world is but an illusion, does not act as if it were real, and is free from suffering. / 一個明智的人知道這個世間只不過是一個幻影，他的一切行為表現不會彷彿世間是真實的，因此他能解脫諸苦。

WHAT BUDDHISM IS / 什麼是佛教Lesson 3. / 第三課Don’t you feel bewildered sometimes, not knowing just what to believe? One day, you read from an advertisement about a self-proclaimed divine messenger' who urges you to embrace his creed. Next week, a friend tells you about a faith healer who cures diseases miraculously’ and claims that his way is the only way to salvation. / 有時候，你是否覺得很困惑，不知道究竟該相信什麼？也許有一天，你看到了一篇宣傳，有人自稱為‘神的使者’，且敦促你信奉他的教義信念。也許下個星期，有個朋友來告訴你，有個宗教信仰醫療師能奇蹟般地治癒疾病，並宣稱他的方法才是解脫的唯一道路。

Then comes a sect of a religious group who warns you against the Devil who is fooling people through false teachers. Accept the authority of his scriptures you are told. His way is the only way. / 然後又來了一個宗教團體的某個宗派，警告你要對抗某個惡魔，說他那裡都是邪師說法愚弄人們，然後要你接受他們經典的權威，同時也聲稱他的方法才是唯一的道路。

Along comes another sect of the same religion who tells you that they are the true followers because they understand the word as well as the spirit of the scriptures. / 隨後，又來了同一個宗教團體的另一個宗派，他們告訴你他們才是真正的信徒，因為只有他們才真正通達世間的實相以及經典的真實義和精神。

Your common sense tells you that if everyone claims that his is the `only way’, all of them cannot be completely correct at the same time. / 你的常識告訴你：如果每個人都聲稱他的是『唯一的道路』，那麼，他們就不可能同時是正確的。

Who is right then? How can we tell who and to what extent each is right? / 既然如此，究竟誰才是正確的呢？我們如何能辨別誰是正確的以及有幾分正確呢？

1. Free Inquiry / 1. 自由質問

The Kalamas, inhabitants of a small town called Kesaputta, approached the Buddha with a similar problem. They were confused with the teachings of the many religious teachers who passed their town. All these teachers spoke well of themselves and ill of others. / 葛拉瑪人—一個叫做羇舍子小鎮的居民—他們帶著同樣的問題去見佛陀，他們對許多來到該鎮的宗教導師的教導感到很困惑， 因為這些導師全都說自己的才是最好的，而其它的都不好。

Did the Buddha give them another set of dogmas and dismiss the doctrines of others as false? No. Instead he gave them this unique advice the Kalama Sutta, which is often regarded as the `Charter of Free Inquiry’. It reflects the Buddhist spirit of thought and investigation. / 佛陀有另外給他們一個權威的教義嗎？有駁斥其它教派的學說都是錯誤的嗎？沒有！佛陀反而給他們一個獨特珍貴的建言——葛拉瑪經，這一部經被視為是‘自由質問的宣言’，它反映了佛教思想和研究的精神。

“Yes, Kalamas, it is proper that you leave doubt, that you have perplexity, for a doubt has arisen in a matter which is doubtful. Now, do not be led by reports, or tradition, or hearsay. Be not led by the authority of religious texts, nor by mere logic or inference, nor by considering appearances, nor by the delight in speculative opinions, nor by seeming possibilities. nor by the idea: `this is our teacher’.” / 「葛拉瑪人啊！你們有疑慮是正常的，你們有迷惑也是理所當然的。因為面對一件讓人可疑困擾的事情，是自然會產生懷疑迷惑的（換句話說，你們不必因為不信而內心不安）。葛拉瑪人！你們聽著：『

1. 不可因為「常常聽人這麼傳說」就信以為真。（或不實謠言故。） 02. 不可因為「是大家遵奉的傳統」就信以為真。（或誤謬荒誕故。） 03. 不可因為「是普遍相信的報告」就信以為真。（或難免疏漏故。） 04. 不可因為「是有經典作依據的」就信以為真。（所載非無疑故。） 05. 不可因為「符合於邏輯的推測」就信以為真。（邏輯有時窮故。） 06. 不可因為「符合於常識的判斷」就信以為真。（常識非真常故。） 07. 不可因為「符合於類比的推論」就信以為真。（物類各有道故。） 08. 不可因為「和自己的觀點吻合」就信以為真。（或成見偏見故。） 09. 不可因為「符合的機率非常高」就信以為真。（或掛萬漏一故。） 10. 不可因為「是導師或權威所說」就信以為真。（仰慕失理智故。）

※What can we learn from this advice? / 我們從這個建言能學到什麼？

There are good reasons why we should heed his advice. Some religious groups coin slogans to be repeated over and over again like what is done in an advertisement until a person simply succumbs to those suggestions. / 很多很好的理由告訴我們：彪們應該聽從佛陀的建言。一些宗教團體製造一些標語，然後像打廣告一樣反覆地播放，直到人們完全屈從於那些建言為止。

Take heed. Dictators and political indoctrinators know that if a lie is repeated many times over authoritatively, people will begin to believe it to be true. / 請留心！獨裁者和政客們都知道：一則謊言只要假藉權威重複多次，人們慢慢就會相信它是真的。

Do not blindly believe a tradition or the sacred scriptures. A tradition may lose its meaning through the ages. Sacred scriptures are not free from interpolations, additions and deletions made by pious theologians and scholars. / 不要盲目地相信傳統或神聖的經典，因為傳統可能在時間的遷流當中失去了它的真實意義，而聖典也免不了會被虔誠神學家和學者加以竄改、添加與刪減。

The Buddha warned us against logic and opinions. The highest truth is beyond the ability of an untrained human mind to reason out logically and understand. Supramundane experiences cannot be understood by mundane logic. It is only after a person has attained insight through mental purification that he can understand the supramundane. / 佛陀提醒我們不要輕信邏輯和見解，為為終極真理不是凡夫之心依邏輯推論就能瞭解的，出世間的體證不是世間邏輯所能通達的，只有在一個人依清淨心獲得智慧洞見之後才能通達出世間法。

Man is a hive of opinions. If an idea agrees with the opinion he is holding, he accepts it. Otherwise, he rejects it. It is very difficult for him to learn new things or broaden his outlook. He is a prisoner of his opinions. / 人們總是有一堆的見解，如果有個觀念和自己的見解相同，他就會接受它， 否則，就會拒絕它。這種人很難學習新的事物或者拓展自己的觀點，他變成了自己見解的囚犯。※How then do we know what to accept or to reject? /我們如何能知道該接受什麼或拒絕什麼？

This piece of advice is so good that we should bet them carved on marble and hung above every doorway. The Buddha said: / 佛陀的這個建言真的太寶貴了，我敢打賭他們一定把它刻在大理石上而且掛在家家戶戶的門上。佛陀說：

“But. Kalamas, when you yourself know what is bad, blameworthy and censured by the wise, abandon those things. When you yourself know these things are good, not blameworthy, butpraised by the wise, accept and practise them.” Thus was it said. And in reference to this was it said. / 「葛拉瑪人！當你自己確切知道：‘某些事物是不好的、錯的、被明智者譴責的’，那麼你們就應當捨棄它們。當你自己確切知道：‘某些事物是好的、對的、被明智者讚揚的’，那麼你就應當採信並依之修學。』」以上是我所說，而且對於我所說的，你們也當依此原則抉擇之。」

We should always consider carefully before doing or accepting a thing. Ask ourselves: Is this a wholesome thing? When performed, does it bring happiness to ourselves as well as others in both the short run and long run? Is this an action which wise people would do without hesitation? / 我們在做或接受一件事物之前應該要仔細地考慮清楚。問問我們自己：這是一件有益的事物嗎？做了會帶給自己和別人、現在與將來都快樂嗎？這是明智的人毫不遲疑就會去做的一個行為嗎？

The Buddha was open-minded about other religions and did not accuse them of willful deceit. There are good teachings in other religions too. He advised us: “If you find truth in any religion, accept that truth.” / 佛陀對其他的宗教是心胸開放的而且沒有指控他們是惡意的欺騙。在其他的宗教裡也有很好的教導。佛陀勸勉我們：「如果你在任何的宗教發現了真理，都應該接受那個真理。」我們不能因為宗教不同而拒絕他們的真理，更何況真理不是隻有佛教才有，真理是沒有宗教派別的侷限的。

Even his own doctrines were not excluded from critical investigation. He said, “One must not accept my teachings from reverence but first try them as gold is tried by fire.” / 即使是佛陀自己宣說的教義也不能被排除於前述十項嚴格的檢核之外。他說：“任何人都不能因為尊敬我而接受我的教導，你們應當像用火檢驗黃金那樣，嚴格的檢驗我的教導。”

Hence, the freedom of thought encouraged in Buddhism is unique in the history of religions. The Buddha gave us this freedom because we need it to gain emancipation from suffering. This goal is not attained as a reward given by a divine grace but as a result of our own realizations of the truth. / 因此，在整個宗教歷史中，唯獨只有佛教是鼓勵全面自由思想的。佛陀鼓勵我們不要盲目輕信而且可以自由質疑，因為我們需要用它來解脫苦惱。苦惱的解脫不是神佛恩賜就能得到的，而是要我們自己精進思惟修學，最後通達真理才能獲得的。

2. The Practical Approach / 2. 實際的方法Buddhism and science bear great similiarities in areas of ideals and general principles. Both advocated free inquiry and freedom from authoritarian dogma. / 佛教和科學在目標和大原則上是相似的。兩者都主張自由質疑以及沒有權威的教條。

The Buddha discouraged the vain search after speculative issues which do not lead to the release of suffering. He considered questions such as the origin and end of the universe to be a wilderness of opinions. / 佛陀不鼓勵徒勞無益地窮究一些不能解脫苦惱的推測性問題。他認為宇宙的起源和結束這一類的疑問是徒增迷惑的知見。

As an illustration, he gave the parable of a man who was shot with a poisoned arrow. The first thing to do is to remove the arrow as soon as possible. A person who indulges in speculative thinking and arguing is like the wounded man who refuses to seek a cure to the wound unless all his curiosity has first been satisfied. He _will surely die before that. / 舉例來說，他曾經作一個譬喻：有個人被毒箭射傷了，第一要務應該是要儘快把箭除去，但是他卻不立急尋求醫治，反而要先研究那支箭是用什麼材質做的？那個毒是什麼毒…等等。一個沉迷在推測性思惟與爭論的人就正如這個中了箭的人一樣。他要等他的所有疑問都解決了才要求醫，結果當然，他在送醫之前就一命嗚呼了。

It is also like a man who has worn a blind fold all his life and attempts to understand vision by logic or by repeating in his mind the words green' and bright’ or having faith in `vision.’ The man may ask questions about the nature of light, but to try explaining it to him is useless. Therefore, the Buddha discussed one thing and one thing only; that is, how to take off the blindfold. / 這情形又如一個人，他終其一生戴上眼罩，而想借著邏輯推理、反覆誦唸‘綠色’‘光亮’、或增強自己對視覺的信心，來了解視覺到底是怎麼一回事。這個人可能提出很多有關於光的性質等疑問，但是無論你再怎麼向他解釋都是沒有用的。因此，佛陀只討論一件事且只有這一件事——如何脫掉眼罩。

Buddhism has a practical and specific purpose — the cessation of suffering and all other irrelevant issues are completely cast aside. The Buddha demanded first, a study of life and phenomena in respect of their laws. This approach makes Buddhist philosophy, a scientific or positive philosophy. / 佛教的目標是實際而明確的——苦的止息，而所有其他不相干的議題都完全擱置一邊。佛陀要求我們首先要探究宇宙人生萬法的真理，這個見解使得佛教哲理成為一種理性科學或實證哲學。

※Experience the Dhamma / 體證佛法

The fruits of the Dhamma (the teachings) can be experienced here and now. If one is to walk the path as has been outlined by the Buddha. then anyone can attain happiness and peace. / 『法（教導）』的果實可以在當下就得到體驗。只要有人願意踐履這條佛陀指出來的道路，任何人都能得到喜悅寂靜。

Nibbana is not reserved for Buddhists. It is open to everyone regardless of his race, religion, physical characteristics, etc. so long as he walks the right path. / 涅槃不是特別為佛教徒而專設的。它是開放給所有人的，任何人不論種族、宗教、身體特性……等等有何差異，只要你能走在正道上就能獲得。

Just as a physicist in London announces that water freezes at 0°C: and boils at 100°C at sea level, anyone in New York, Kuala Lumpur. Tokyo or Amsterdam can conduct the same experiment to test the truth of the statement. / 正如倫敦的一位物理學者宣佈的：「在海平面地帶，水0°C 時會結冰而100°C 能煮沸。」任何人不論在紐約、吉隆坡、臺北、東京或阿姆斯特丹，都能進行相同的實驗來測試這一段陳述的真實性。

※Buddhism is beyond science / 佛教是超越科學的

Scientific knowledge is completely dependent on the five senses for its verification, but Buddhism goes beyond science in its acceptance of truth. While Buddhism accepts the knowledge from the senses, it also admits knowledge that comes through personal experiences and through mental culture by training and developing a concentrated mind. / 科學知識完全依賴五個感官來進行檢驗的工作，但是佛教在檢驗接受真理這方面超越了科學。因為，佛教雖然接受來自感官檢驗的知識，不過，它也承認『個人的體驗』以及通過訓練培養正念，然後依正念而得到的『心智的覺悟』。

Buddhism alone says that the riddle of existence can be solved. Birth can be stopped, not by destroying matter universally, but by stopping the conditions for rebirth. Science is not concerned with the moral consequences: Buddhism is! / 只有佛教宣稱：「一切存在的謎都能被解答。」我們可以停止生死，但不是去毀壞外在的事物，而是去停止輪迴的因緣條件。科學不關心世間的道德因果，而佛教則關心之！

As Bertrand Russel, the great philosopher of our times, in the History of Western Philosophy said of Buddhism: “It takes up where science cannot lead because of the limitations of the latter’s physical-instruments. Its conquests are those of the mind.” / 當代的偉大哲學家伯傳.羅素，他在西方哲學歷史一書中談到：「佛教能做到科學所做不到的，因為佛教征服的是我們的心，而科學則受其物理儀器的侷限。」

3. Self-Reliance / 3. 自依止

Do you realize that you make your destiny? The Buddha said that all our griefs, misfortunes and anxieties spring from the imperfections of heart and mind. We like to think that someone else is responsible for our sufferings by predetermining our fate or perhaps our sufferings arise without causes. These are wrong views. Man is the result of his actions performed in the past. As a result of wrong view and delusion, he suffers from the consequences of his evil deeds. Since man is responsible for his sorrow, it is within his power to put an end to it. / 你知道你自己決定你的命運嗎？佛陀說：「我們所有的悲傷、不幸和憂惱都是源自於我們心靈的缺陷。」很多人總是認為有個未知的眾生預先決定了我們的命運而主宰我們的苦惱，或者認為我們遭遇苦惱是沒有原因的，這些是錯誤的見解，人要為過去所做行為的結果負責。就是因為錯誤的見解和迷惑，人們才會在過去錯誤行為產生苦果時感到苦惱。既然人要為自己的悲傷負責，當然也就要靠他自己的力量去結束它。

The Buddha explained very clearly that the good and bad deeds we perform have their resultant effects good deeds yield good fruits while evil deeds yield bad fruits. The Buddha also taught us the way to dispel our ignorance. By our own effort of leading a moral life and undertaking mental purification, we work our way towards the release of suffering. / 佛陀解釋得非常清楚：我們所做的善惡行為都會有果報，善有善報，惡有惡報。佛陀也教我們破除我們無明的方法：「努力過一種道德的生活並且淨化我們的心靈，就能走向解脫諸苦的聖道。」

“By oneself is one defiled, By oneself is one purified.” / 「我們自己染汙了自己，也要自己淨化自己。」

Our life, our society, our world is what you and I want to make of it, and not what some other unknown being wants. The Buddha showed us the path. If is left to its to follow it to obtain purification. Effort is needed to eradicate the passions of lust, hatred and ignorance that defile the mind. / 我們的生活、社會及世界是隨著你我的意欲造成的，而不是隨著其他未知眾生的意欲。佛陀為我們指出了一條道路，接下來就要我們自己跟著這條路努力去獲得清淨，想要消除染汙我們內心的貪瞋痴煩惱，精進是不可或缺的。

If you have been harbouring thoughts of vengeance and on realizing that these thoughts are unwholesome, you would want to eradicate them. Who can best eradicate these thoughts from your mind? Others? Others may provide the favourable conditions but you must do the work you are responsible for. Only you yourself, armed with right effort, can eradicate unwholesome thoughts. / 假設你長久以來內心一直隱藏著復仇的念頭，當你瞭解這些念頭是很不健康的時候，你就會想要消除他們。但是，誰能有效地消除你心中的這些念頭呢？別人嗎？別人可以提供你有利的助緣，但是你該負責的部份一定要你自己去做，只有你自己加上正確的精進，才能消除不健康的念頭。

“You yourself should walk the path Buddha merely shows the way.” / 「你自己要去踐履聖道，佛陀只是為你指出道路。」

Confidence / 信心

No blind faith is necessary to understand the Dhamma. The Buddha-Dhamma is built on a bed-rock of facts and realizations. The truths that are expounded can be tested and verified by personal experience. / 想要了解佛法是不需要盲目信仰的。佛法是建立在事實和實踐的岩床上，它所闡述的真理可以由任何人自己親自體驗而加以檢測與證明。

Faith in the theistic sense is not found in Buddhism. Referring to the `blind’ nature of faith, Voltaire said, “Faith is to believe in something which your reasons tells you cannot be true: for if your reason approved of it, there is no question of blind faith.” / 有神論者的信仰在佛教裡是找不到的。提及信仰‘盲目的’性質，福爾泰曾這麼說：「信仰就是相信你的理智告訴你不可能是真實的事；因為如果你的理智贊同那件事，就沒有盲目信仰的問題了。」

Confidence is the product of reason, knowledge and experience. When it is developed, confidence can never be blind. / 信心是理性、知識和經驗的產物，所以當你發展出了信心，那絕不會是盲目的。

Confidence born of knowledge need not necessarily be confidence born of one’s personal experience only. That is why people pay big fees to doctors, to people who have acquired specialized medical knowledge. We need not undergo a medical and a pharmaceutical course before accepting the doctor’s prescription. He has made it his business to acquire the necessary experience and knowledge to cure others. Being confident of his competence, we accept and act on his advice. / 依於知識而建立的信心不必一定是依自己親自體證而生起的信心，那就是為什麼人們願意支付大筆費用給醫生以及一些有專業醫學知識者的原因——因為我們對於他們的專業知識有信心，所以我們在接受醫生的處方之前，不需要自己也接受醫療與藥物的相關課程，醫生已經將獲取醫療上必需的經驗與知識當成他的本分事，而由於對他的能力有信心，我們就會接受他的忠告並依之行動。

To the Buddhist, the Buddha is the greatest instructor of all time. In the Dhamma, there is nothing that is impractical or irrational. The Buddha practised what he taught; and he taught what he practised. / 對佛教徒而言，佛陀是歷史上最偉大的導師；佛法中也沒有不切合實際或不理性的東西。佛陀已實踐他所教導的；而且他只教導他已實踐的。

4. Come and See / 4. 來見

The teaching of the Buddha is qualified as ehi-passiko, inviting you to `come and see’ but not to come and believe. The question of belief arises when there is no seeing. The moment you see, the question of belief disappears. / 佛陀的教導被標舉為『來見(ehi-passiko)』，意思是邀請你『來見』，而不是邀請你『來信』。信不信的問題是因為我們沒親見才產生的，當你親見的當下，信不信的問題就消失了。

If I tell you that I have a gem hidden in the folded palm of my hand, the question of belief arises. As you do not see the gem yourself, your belief will be based on how well I am able to convince you. But if I unclench my fist, the question of belief does not arise as you can judge for

yourself whether or not the gem is there. / 如果我告訴你我的拳頭裡藏有一顆珠寶，信不信的問題就產生了，而由於你沒有親眼見到那顆珠寶，所以你的信心就看我說的話能讓你信服幾分而定了。但是，如果我張開我的拳頭，就沒有信不信的問題了，因為你自己就可以判斷有沒有珠寶。

A phrase in the Buddhist texts read: “Realizing, as one sees a gem in the palm.” / 佛典中有一句經文說： 「要體悟佛法，就像見手中的珠寶一樣清楚。」

Practise the Dhamma / 修學佛法

The Buddha’s teaching shows a unique path of enlightenment, and is not a subject to be studied from a mere academic standpoint. The doctrine must be studied first, then practised and finally realized. / 佛陀的教導為我們指出了覺悟的唯一道路，而且那不是僅作學術立場研習即可的一門學科。換句話說，我們必須先研習佛法的教義，接著要修學，最後還要親證。

Mere learning is of no avail without practise. According to the Buddha, the learned man who does not practise the Dhamma, is like a colourful flower without scent. / 只學習而不修行是沒有用的。依佛陀的教導，很懂佛法學問而不修學佛法的人，就像一朵顏色五彩繽紛卻沒有香味的花。

Even if a person is located far away from the Buddha but if he practises the Dhamma, is calm, composed and restrained than that person is close to the Master: he who sees the Dhamma, said the Buddha, sees him. This is the advice the Buddha gave to a monk who followed the Blessed One like a shadow but did not practice the Dhamma. / 一個人即使他離佛陀很遠，只要他修學佛法， 他一定會比圍在佛陀身邊而不修學的人更能得到平和、寂靜與自制。佛陀說過：「見法即是見佛。」這是佛陀送給一位比丘的忠告，因為他整天如影隨形跟著佛陀卻不修學佛法。

Buddhism contains an excellent moral code for monks and laity, but it is much more than an ordinary moral teaching. Morality is a means, not an end in itself. It is only the first stage on the Path to Purity. Beyond morality is wisdom. The base of Buddhism is morality, and wisdom its apex. / 佛教為比丘和在家人制訂了很好的戒律，但是它比一般的道德教學要求得更高。道德戒律只是一個手段，它本身不是目的，而只是清淨聖道的第一階段而已，在戒律之後則是智慧。佛法的基礎是戒律， 而智慧則是頂峰。

In Buddhism, wisdom is paramount; for purification arises from wisdom and insight. The Buddha never praised mere intellect. / 在佛教裡，智慧是最重要的，因為清淨是從智慧和洞察力生起的。佛陀不曾讚歎只有聰明才智的人。

A genuine Buddhist, besides gaining knowledge, must practise loving-kindness and compassion towards every living being. Compassion embraces all sorrowful. Wisdom gained by development of the qualities of the mind and heart is wisdom par excellence. / 一個真正的佛教徒， 除了要獲取智慧以外，一定要修學對一切有情眾生的慈悲心，慈悲心能擁抱所有的悲傷，只有從慈悲心生起的智慧才是真正的無上智慧。

References / 參考資料K. Sri Dhammananda, What Buddhists Believe (BMS) / 達摩難陀長老著，佛教徒信仰的是什麼（佛教弘法會出版）

Narada Thera, Buddhism In A Nutshell (BPS) / 那爛陀長老著，佛學簡說（佛教出版學會出版）