佛教為廣大社群而存在 Buddhism for man in Society

Buddhism for man in Society

佛教為廣大社群而存在

This religion can be practised either in society or in seclusion.

佛教不僅為修行者存在，同時也為廣大社群而存在。

There are some who believe that Buddhism is so lofty and sublime a system that it cannot be practised by ordinary men and women in the workday world. These same people think that one has to retire to a monastery or to some quiet place if one desires to be a true Buddhist.

有些人認為佛教是高尚和莊嚴的，並不是一般的人能理解的，因為想要成為一名佛教徒，就必須隱居寺院或清淨偏僻的地方。

This is a sad misconception that comes from a lack of understanding of the Buddha. People jump to such conclusions after casually reading or hearing something about Buddhism. Some people form their impression of Buddhism after reading articles or books that give only a partial or lopsided view of Buddhism. The authors of such articles and books have only a limited understanding of the Buddha’s Teaching. His Teaching is not meant only for monks in monasteries. The Teaching is also for ordinary men and women living at home with their families. The Noble Eightfold Path is the Buddhist way of life that is intended for all people. This way of life is offered to all mankind without any distinction.

這是由于對佛陀的教義缺乏了解，而產生的可悲的錯誤觀念。這是由于閱讀或聆聽了一些有關佛教的教義，而這些教義並非全面的佛教觀點。一些現代的學者或作家，由于對佛陀的教義缺乏全面的認識，因此造成錯誤的印象。佛陀的教義，不僅意味著只有出家人才可修持，任何在家的男女信眾一樣可以修持。八聖道是所有佛弟子的生活方式，這種生活方式適合于全人類。

The vast majority of people in the world cannot become monks or retire into caves or forests. However noble and pure Buddhism may be, it would be useless to the masses if they could not follow it in their daily life in the modern world. But if you understand the spirit of Buddhism correctly, you can surely follow and practise it while living the life of an ordinary man.

這世間絕大多數的人，都無法出家為僧，或隱居于山林洞穴中。如果，他們不能在生活中體現八聖道的精神，那麼佛教對他們是毫無作用的。但是，一旦了解佛教的真正精神與價值，你就會在日常生活中實踐佛陀的教義。

There may be some who find it easier and more convenient to accept Buddhism by living in a remote place; in other words, by cutting themselves off from the society of others. Yet , other people may find that this kind of retirement dulls and depresses their whole being both physically and mentally, and that it may therefore not be conducive to the development of their spiritual and intellectual life.

或許，有些人會發現，在僻靜的地方修持佛法，比較容易或更方便，也就是說，斷絕了一切的人際關系和往來。可是，某些人卻發現，這種修行方式，減少或降低了整個身、心的全面發展，對精神或知識一點幫助也沒有。

True renunciation does not mean running away physically from the world. Sariputta, the chief disciple of the Buddha, said that one man might live in a forest devoting himself to ascetic practices, but might be full of impure thoughts and ‘defilements’. Another might live in a village or a town, practising no ascetic discipline, but his mind might be pure, and free from ‘defilements’. ‘Of these two,’ said, Sariputta, ‘the one who lives a pure life in the village or town is definitely far superior to, and greater than, the one who lives in the forest.’ (Majjhima Nikaya)

真正的出家，並不意味著身體將遠離社會。佛陀的大弟子沙利子說： 「一個人隱居山林，可是心中充滿了污染雜念，而另一個人，居住在城里或村落里，嚴謹的修持佛法，遠離污染雜念。這兩個人相比較，居住在城里，過著清淨生活的人，遠比隱居于山林的人，來得高尚和偉大。」《中部》

The common belief that to follow the Buddha’s Teaching one has to retire from a normal family life is a misconception. It is really an unconscious defense against practising it. There are numerous references in Buddhist literature to men and women living ordinary, normal family lives who successfully practised what the Buddha taught and realized Nibbana. Vacchagotta the Wanderer, once asked the Buddha straightforwardly whether there were laymen and women leading the family life who followed His Teaching successfully and attained the high spiritual states. The Buddha categorically stated that there were many laymen and women leading the family life who had followed His Teaching successfully and attained the high spiritual states.

一般人相信學佛必須脫離正常的家庭生活，這是一種錯誤的觀念，這種觀念是拒絕和阻止在家人學佛。在佛教文獻中，多處提到人們在正常的家庭生活中，成功的修持佛法而證悟涅槃的例子。有一回，苦行者瓦差哥達(acchagotta)很真誠的問佛陀：「在家的男女信眾，真誠的奉行佛陀的教義，是否能成功的達到精神最高的境界。」佛陀明確的回答：「在家的男女信眾，只要能真誠的奉行佛陀的教義，一定能成功的達到精神最高的境界。」

It may be agreeable for certain people to live a retired life in a quiet place away from noise and disturbances. But it is certainly more praiseworthy and courageous to practise Buddhism living among fellow beings, helping them and offering service to them. It may perhaps be useful in some cases for a man to live in retirement for a time in order to improve his mind and character, as a preliminary to moral, spiritual and intellectual training, to be strong enough to come out later and help others. But if a man lives all his life in solitude, thinking only of his own happiness and salvation, without caring for his fellowmen, this surely is not in keeping with the Buddha’s Teaching which is based on love compassion and service to others.

我們不反對某些人在寧靜偏僻的地方過隱居的生活。但是，更值得稱讚和鼓勵的是，那些和一般人打成一片，又嚴謹的修持佛法、幫助社會、服務人群的人。隱居一段日子，增益心靈和個性的修養，當獲得道德與心智的發展，和堅定、充實自己之後，再回到社會，服務人群，也不失為有效的方法之一，假如，一個人整個人生都脫離群眾而獨居，只為自己的安樂和解脫著想，不願利益他人，這與佛陀的大悲心和服務人群的精神背道而馳。

One might now ask, ‘If a man can follow Buddhism while living the life of an ordinary man, why was the Sangha, the Order of Monks, established by the Buddha?’ The Order provides opportunity for those who are willing to devote their lives not only to their own spiritual and intellectual development, but also to the service of others. An ordinary layman with a family cannot be expected to devote his whole life to the service of others, whereas a Monk, who has no family responsibilities or any other worldly ties, is in a position to devote his life ‘for the good of the many’. (Dr. Walpola Rahula)

我們不禁要問：「既然在家也同樣可以修持佛法，為何佛陀要成立僧團，披剃僧眾呢？」僧團和出家制度是為那些肯獻身、肯犧牲的人而設的。他們不僅為了個人心智修養，同時也為了服務大眾。換句話說，出家人沒有家庭責任，沒有社會拖累，他們可以無私的奉獻，甚至奉獻生命，為更多的人謀求福祉。

And what is this ‘good’ that many can benefit from? The monk cannot give material comfort to a layman, but he can provide spiritual guidance to those who are troubled by worldly, family emotional problems and so on. The monk devotes his life to the pursuit of knowledge of the Dhamma as taught by the Buddha. He explains the Teaching in simplified form to the untutored layman. And if the layman is well educated, he is there to discuss the deeper aspects of the teaching so that both can gain intellectually from the discussion.

為什麼說，出家能利樂眾生呢？僧眾雖然不能給予信眾物質的滿足，可是，他們引導信眾在心靈和精神的修行，解決信眾精神的困擾。出家人追隨和實踐佛陀的教義，再把自己所學到的教育群眾。如果信眾擁有大智慧，也一樣可以和出家人研究，切磋佛陀的教義和自己的心得。

In Buddhist countries, monks are largely responsible for the education of the young. As a result of their contribution, Buddhist countries have populations which are literate and well-versed in spiritual values. Monks also comfort those who are bereaved and emotionally upset by explaining how all mankind is subject to similar disturbances.

在佛教國家，僧人負起了教育的責任，在佛教國家佛學的普及，精神及道德價值的提升，都是僧人做出的貢獻。

In turn, the layman is expected to look after the material well-being of the monk who does not gain income to provide himself with food, shelter, medicine and clothing. In common Buddhist practice, it is considered meritorious for a layman to contribute to the health of a monk because by so doing he makes it possible for the monk to continue to minister to the spiritual needs of the people and for his mental purity.

另一方面，僧人並無金錢收入，他們的衣著、住處、食物和藥品，都有賴在家人為他們提供。在佛教的修行，在家人有義務維護出家人的健康，出家人同樣有義務協助指引在家人精神的需要，及教導他們如何淨化心靈。