慈悲的法流第二天過道德的生活及發展對心的自主能力 Day Two: Living the Life of Morality and Developing Mastery over the Mind

第二天過道德的生活及發展對心的自主能力

Day Two: Living the Life of Morality and Developing Mastery over the Mind

朋友們：今晚我們再度聚集在這兒，要更進一步地來探討有關于「法」的這個主題。昨天我們討論了「法」與派別意識；很不幸地，現在在印度這兩個字已經變成同義字，這是不對的。其實它們的意義南轅北轍，完全不同。

Friends: We have assembled here again this evening to further discuss the subject of Dharma. Yesterday we discussed Dharma and sectarianism. Unfortunately in India today, these two words have become synonymous, which is totally wrong. The two are poles apart.

「法」有它自己的本質，「法」是普遍性的，它是全面的。「法」是自然的法則，普遍性的自然法則，支配著整個宇宙。一切的有情、無情都由法則來支配。

Dharma is its own entity. Dharma is universal. It is all-powerful. Dharma is the law of nature, the universal law of nature which governs the entire universe. All animate and inanimate beings are governed by the law of Dharma.

「法」是如此的：心中的負面心態會使人痛苦，這是不變的法則，過去、現在、未來皆是如此，永遠如此；而純淨的心，有著愛、慈悲和善念的特質，帶來了安詳與和諧，這在過去、現在、未來也都是如此––––法則就是如此。所以說「法」是「sana-tana」––––永恆的。不幸的是，印度語「sana-tana」現在也被誤用，Sana-tana Dharma 成為某個宗派的特殊法門了。這是很大的不幸，在印度，人們已不了解所謂「法」的真正涵意，這也使得人們在「法」的修習上變得十分困難。

The Dharma of the negativities of the mind is to make one miserable. This law existed in the past, this law exists today and this law will still exist in the future. It is eternal. The Dharma of the purity of the mind has the qualities of love, compassion and goodwill. It gives peace and harmony. This was so in the past, it is so today and it will be so in future. This is the reason why Dharma is sanātana—eternal. Unfortunately today, even this Hindi word sanātana has become sectarian. Sanātana Dharma means a particular Dharma of a particular sect. It is a great misfortune that India has lost the real meaning of Dharma. Because of this, it has become very difficult for people to practise Dharma.

「法」和派別意識是完全不同的。當我們的國家獨立之後，一些聰明、有經驗的愛國人士就制定憲法：「我們的政府是非宗教性的政府」，很好，這是件好事，好政府應該是非宗教性的，不屬于任何教派的。但在印度文當中，這個字卻用得很不對，我們說『我們的政府是「Dharma nirapeksDharma and sectarianism are totally different. When the country became independent, some very wise, experienced, patriotic people framed the Constitution and declared: “Our government will be a secular government.” This was a good thing: a good government is always a secular government. But in Hindi, the word is used in a very wrong way. We say: “Our government is Dharma nirapekśha.” How can it be Dharma nirapekśha? Nirapekśha means indifferent or unconcerned. The idea is to be sampradāya nirapekśha— not favouring any sect. How can a Dharma nirapekśha government administer a country? A government has to be Dharma sāpekśha: secular, non-sectarian. A government has to have Dharma, otherwise what kind of government will it be? Dharma has to be there.

一個國家的行政，必須依著正法來施行。當我們說國家或政府是 Dharma nirapeksA state administration has to be an administration of Dharma. By saying that the state, or the administration, or the government is Dharma nirapekśha, we have lost the meaning of the word Dharma. For us, Dharma has become a sect. That is why we say “Hindu-dharma, Buddhist-dharma, Jain-dharma” and “Muslim-dharma.” Actually we should be saying “Hindu sect, Buddhist sect, Jain sect” and “Muslim sect.” Dharma is totally different from these sects, totally different. Sects are limited. Dharma is universal, boundless, infinite and limitless. Dharma is for all, for everyone. This must be very clear. The sooner our country starts understanding the difference between Dharma and sect, the easier it will become for people to practise Dharma. Otherwise they will remain under the illusion that they are Dharmic people when actually they are not. This is a great self-deception. When people do not follow Dharma, they do not get the benefit of Dharma.

法的第一個基本要件就是過道德的生活；道德是法的根基。某些人自稱是忠實的印度教徒、回教徒、基督教徒、佛教徒或耆那教徒，他們也許並未過著合乎道德的生活，而仍然自稱是忠實的印度教徒…；他們之所以如此稱呼自己，只是因為遵循著某教派、某傳統的典禮儀式，而實際上他們卻忽略了道德的實踐。自稱如法的人必定是過著道德的生活；沒有道德為根基，一個人是不可能如法的，不可能是一個「法」的實踐者。

The first basic prerequisite of Dharma is to live a moral life. Morality is the base of Dharma. Someone calling oneself a staunch Hindu, or Muslim, Christian, Buddhist or Jain, may not live the life of morality, yet still calls himself a staunch Hindu (etc.) because he performs the rites and rituals of that particular sect, that particular tradition. Morality is missing. Someone who calls himself a Dharmic person must be living a moral life. Without the base of morality, one can never be a Dharmic person, a Dharmist person.

什麼是道德呢？想想我們國家的刑罰規章：如果你殺人會受刑罰，偷盜他人之物會受刑罰，性侵犯以及不正當的性行為會受刑罰，說謊欺騙、酒醉傷人，這些都會受到刑罰。遵守這些規范都是法的一部份，是道德的生活。道德是法的必要條件，古時候稱之為 sila，sila 就是道德規范，就是戒律。在過去，覺悟的聖者、解脫的人、具足智慧的人，他們如何詮釋戒律呢？他們說：一個人不應該以任何肢體或言語的行為干擾他人的平靜、和諧；一個人不應該在肢體上或言語上做出傷害其他生命的行為。這就是 sila，就是戒，就是道德。

What is morality? Consider our country』s penal code: If you kill someone, you are penalized. If you steal something which does not belong to you, you are penalized. If you commit rape or adultery, you are penalized. If you speak lies and deceive somebody, you are penalized. If you become intoxicated and harm others, you are penalized. All these are a part of Dharma, a life of morality. Morality is the essential prerequisite of Dharma. In the ancient language, it was called sīla. Sīla means “morality.” In the past, what explanation did the enlightened ones, the liberated ones, the wise ones, give for this word? They said that one should not perform any action, physical or vocal, which disturbs the peace and harmony of others. One should not perform any action, physical or vocal, which harms other beings, which hurts other beings. This is sīla. This is morality.

如果我們開始了解這些，我們無妨繼續自稱為印度教徒，這並沒有什麼不對，就好像一個人可以自稱是葛印卡、饒歐、史密斯、瓊斯一樣，我們也可以自稱為回教徒、耆那教徒、基督徒或佛教徒，這些只是名稱而已。但「法」是不同的，如果說自己是個如法的人，那麼自己就必須盡力過道德的生活。

If we start understanding this, then we may keep calling ourselves Hindu. There is nothing wrong with this. Just as one might call oneself Goenka, Rao, Smith or Jones, we may call ourselves Muslim, Jain, Christian or Buddhist. These are just names. But Dharma is different. If I am a Dharmic person, I must try my best to live a life of morality.

我多麼遵循道德，我就有多如法；這個名稱或那個名稱並沒有差別。我們必須戒除所有身體上和言語上不利于他人的行為；也就是說我們必須不殺生、不偷盜、不邪淫、不妄語。在古印度，就是這四條重要而根本的道德規范，人們在生活上遵守著這四條道德上的戒律。後來，隨著像酒精、大麻…等麻醉品的發明使用，有智能的人才又指出：「一旦你使用任何菸酒毒品後，即使想要過道德的生活，都會很困難，因為你已成為菸酒毒品的奴隸」，因此第五條戒律––––「不使用菸酒毒品」就加了上去，四戒成為五戒。

As much morality as I have in my life, that much I am a Dharmic person. This name or that name makes no difference. We must abstain from all those physical and vocal actions which go against the interest of other beings. This means we must abstain from killing, from stealing, from sexual misconduct, and from speaking lies. Long ago, in ancient India, these were the four important moral bases. People followed four moral precepts in their lives. Later on, people discovered some intoxicants, like alcohol and marijuana, and started using them. Wise people said: “Once you take any kind of intoxicant, even though you want to live a moral life, it becomes very difficult because you have become the slave of that intoxicant.” Therefore, the fifth moral precept was added: abstention from taking any kind of intoxicant. The four precepts became five precepts—five sīlas.

後來，慢慢地人們更體會到，麻醉品不只是酒、大麻等等，還包括令人沈迷的賭博，所以戒除賭博的道德規范又加了上去。更後來，人們接著又覺察到：財富、權利和地位是更厲害的麻醉品。一個人一旦累積了財富，心就呈現瘋狂的狀態，做出害人害己的事；所以說積聚財富也會上癮，也會是一種麻醉品。一個在家人必須努力工作賺取金錢，這沒什麼不對；在家人不應是乞丐，因此必須誠實地努力工作賺取所需。這樣子並沒有違背正法。但是，當你開始努力工作賺取財富的同時，就有被金錢麻醉的危險，你可能深陷其中，不停地累積金錢而無法自拔；這是很危險的情況。

Time passed, and slowly people realized that intoxication is not merely the intoxication of alcohol, marijuana, or bhāng, and so on; there is also the intoxication of gambling. Therefore the moral precept to abstain from gambling was added. More time passed, and people realized that a bigger intoxication is that of wealth, power and status. Once one accumulates wealth, he becomes quite mad, performing actions which are harmful to himself, and harmful to others. The accumulation of wealth can also be an intoxicant. As a householder one has to work hard to earn money. There is nothing wrong with that. A householder should not be a beggar; therefore one must earn one』s living honestly by hard work. This is Dharma. But once you start working hard and earning money, there is a danger that you may get intoxicated with that money. You may get trapped in the rat race of accumulating more and more money. A dangerous situation.

這時候，在家人會面臨一個難題，一方面必須賺錢養活自己、家人以及支助社會中的其他人；但另一方面，卻要冒著被金錢麻醉的危險。所以在古印度就曾經制定了 samvibha-ga 的規定。Samvibha-ga(分享)是古印度語，大部份的古印度語現在已經失傳；samvibha-ga 這個字傳至鄰近國家並被保留了下來。在當時，人們並不使用 da-na(布施)這個字；因為當你給予 da-na，你的自我容易膨脹，認為「我正在布施」，所以當時是用 samvibha-ga(分享) 這個字，而不用 da-na。既然你累積的財富是來自于社會––––那麼現在就應該回饋到社會上。所以，samvibha-ga 的意思就是與他人分享，分享給需要的人。Samvibha-ga 說起來也是五戒的一部份。

The householder faces a dilemma. On the one hand, a householder needs to earn money to support himself or herself, the members of one』s family, and the other members of society. Yet on the other hand, there is the danger of becoming intoxicated by this. So, the rule of samvibhāga was made. Samvibhāga is a word from the ancient Indian language, most of which we have lost today. It has gone to neighbouring countries and is preserved there. In those days the word dāna—donation—was not used. When you give dāna, your ego becomes strong: “I am giving dāna.” So instead of dāna, they used samvibhāga, which means the money that comes to you from society. The money that you accumulated came from society—now distribute it to society. Samvibhāga: share it with other people. Share it with those who need it. Samvibhāga was a part of the five precepts.

五戒在過去是必要的，現在也是；五戒是法的基本要件，一直到未來也都將是必要的、是法的基本要件。衡量一個人是否如法的標準，就看他是否過著守五戒的生活。為什麼要守五戒呢？覺悟的聖者解釋了為什麼戒是必要的；他們對不同的人，依據聽聞者的根器，而用不同的方式解說。社會中每一個人的根器不一，有些像小孩，有些像少年，有些像青少年，有些像成年人，對不同的人有不同的方式解釋。

The five precepts were essential. They are still essential. They are the basic prerequisites of Dharma, and they will remain essential in future also as the basic prerequisites of Dharma. One yardstick to measure whether one is a Dharmic person or not is whether one is living the life of the five precepts. Why observe these five precepts? The enlightened ones explained why sīla is necessary. They explained it in different ways to different people, according to the mental calibre of the people to whom they were speaking. In a society, there are people of different mental calibres. Some are like children, some like adolescents, some like youths and some like adults. Explanations were given to different people in different ways.

對某些人他們會說：「如果你嚴守這些道德戒律，你知道你將會得到什麼益處嗎？你死後會上天堂。」然後開始描述天堂的美景，「那裡是多麼地漂亮，有著香醇的美酒甘露和出塵脫俗的美女…等等。」聽到如此，這些人就顯得興高采烈：「如果我真的能得到這些，那當然要遵守道德囉！我一定要持戒。」

To some it was explained: “If you observe all these moral precepts very scrupulously, do you know what you will gain? When you die, you will get reborn in heaven.” And a description of heaven was given: “A wonderful heaven, with celestial drinks and celestial women…” and so on. Hearing that, a person feels elated: “If I can attain that, certainly I must observe morality. I must observe sīla.”

這就如同對孩童說：「如果在學校努力用功，在家做好功課，就給你糖吃。」小孩子為了有糖吃就用功讀書了。

Similarly, one might say to one』s child: “If you study well in school and do your homework properly, you will get Cadbury』s sweets.” So the child works hard.

對某些人，他們會用另一種說法：「如果你不遵守這些道德戒律，你知道會如何嗎？死後會下地獄的。」然後描述地獄可怕的景象，這些人就開始害怕了：「哦！不，我不要下地獄。」

Or it was explained: “If you don』t observe these moral precepts, do you know what will happen? After death, you will go to hell.” A description of hell was given, so horrible. One gets frightened: “Oh no, I don』t want to go to hell!”

有些人就只聽得懂這種或賞或罰的論調，所以覺悟的聖者才會以這樣的方式來說。不論要用哪種說法才能夠讓聽的人了解接受，只要能使他們不做有害的行為，那麼對他們都是好的。

The stick and the carrot. There were people who could understand only this kind of language, so they were given these explanations. Whether a person understands by this or that language, if he or she abstains from performing unwholesome actions, it is good for them.

還有一些人是知識份子，他們不相信下一世、不相信有天堂或地獄，他們相信這輩子是更重要的。這種人重視的是今生，對于這種人，就用另一種說法：「如果有人要殺你，你會欣喜的接受嗎？你會感到快樂嗎？或是不快樂呢？」

There were other people who were intellectuals. They didn』t believe in the next birth, in this heaven or that hell. They believed that this life now is more important. People of that type gave all importance to the present life. For such people, the explanation was given in a different way: “If somebody tried to kill you, would you like it? Would you feel happy about it? Or would you feel unhappy?”

「哦！如果有人要殺我，我當然很不快樂。」「相同的道理，如果你想殺某個人，那個人會快樂嗎？」「不，那個人會覺得很不快樂。」

“Oh, I would feel very unhappy if somebody tried to kill me.” “Similarly, if you tried to kill somebody, would that person feel unhappy?” “That person would feel unhappy.”

「如果有人偷了你心愛的東西，你會覺得快樂嗎？」「不，我當然會不快樂。」

“If someone stole something belonging to you, something very dear to you, wouldn』t you feel unhappy?” “Certainly I would feel unhappy. That is true.”

「如果你偷了別人心愛的東西，那個人會快樂嗎？」「不，那個人會不快樂。」

“If you stole something belonging to somebody else, which was very dear to that person, wouldn』t that person feel unhappy?” “Yes, that person would feel unhappy.”

「如果有人和你的家人有不正當的性行為，你會快樂嗎？」「我當然不快樂。」

“If somebody committed adultery or sexual misconduct with a member of your family, wouldn』t you feel unhappy?” “I certainly would feel unhappy.”

「同樣地，如果你和某人有不正當的性行為，他的家人會快樂嗎？」「他們會不快樂。」

“Similarly, if you committed sexual misconduct with someone, wouldn』t the members of their family feel unhappy?” “They would feel unhappy.”

「如果有人說謊或欺騙你，你會快樂嗎？」「我會不快樂。」

“If somebody spoke lies and deceived you, wouldn』t you feel unhappy?” “I would feel unhappy.”

「同樣地，如果你說謊話來欺騙他人，他們會快樂嗎？」「不，他們不快樂。」

Similarly, if you tried to deceive others by speaking lies, wouldn』t they feel unhappy?” “Yes, they would.”

「如果有人喝醉酒，擾亂了你的安寧和諧，你會快樂嗎？」「不會。」

“If somebody got intoxicated, and disturbed your peace and harmony, wouldn』t you feel unhappy?” “Yes.”

「同樣地，如果你喝醉酒，擾亂了別人的安寧和諧，他們會快樂嗎？」「他們當然不會。」

“Similarly, if you got intoxicated, and disturbed the peace and harmony of others, wouldn』t they feel unhappy?” “Yes, certainly they would.”

以這種方式，一個人就可以理性、邏輯地了解。很多人都是這樣開始了解「法」的。

In this way, one can understand logically, rationally. Many people started understanding Dharma in that way.

為了達到相同的目的，對另一種根器的人也有另一種解釋：「人類是群居的動物，必須在社會中生活，不可能逃離這個社會，一般人必須跟家人以及社會大眾共同生活，即使是舍離世俗的出家眾也離不開社會，人類是社會性的。」

Another explanation was given, a different explanation to people of different mental calibres, all for the same good purpose: “A human being is a social being. One has to live in society. One cannot run away from society. A householder has to live with the members of one』s household and with the members of society. Even if somebody has renounced the world and become a monk or a nun, one still has to keep in contact with society. A human being is a social being.

「如果社會的安詳和諧被你的任何行為破壞了，你想你會體驗到安詳和諧嗎？如果你被四周的火焰燃燒，你自身還能保持安詳嗎？你必須維持社會的安詳和諧，任何你在身體上或言語上的行為，如果擾亂了他人的安詳和諧，也就擾亂了你自身的安詳和諧，因為你是社會的一份子，你不可能與世隔絕。」這樣的解釋是合乎邏輯、理性、可以了解的。

“If the peace and harmony of society gets disturbed by any action of yours, do you think you will experience peace and harmony? If you are burning with fire all around you, can you experience peace within yourself? You have to maintain the peace and harmony of society. Any action of yours, physical or vocal, which disturbs the peace and harmony of others, disturbs your peace and harmony also, because you are a member of society. You cannot keep aloof from society.” This explanation was logical, rational and understandable.

社會中還有很多成熟的人，對這些人而言，聖者們就以成熟的方式來解釋正法，他們說：「表面上看起來，如果你持戒(道德的戒律)，如果你不在言語或肢體上有任何傷害他人的行為，那麼，他人和社會也都得到了利益，因為你幫助他們能夠平靜地生活。但這只是表面的實相，而不是真正的

實相，不是法的深層實相。在法的較深層面上來說，你持戒並非對任何人慈悲，而是對你自己慈悲，這是為你自己好。」

Then there were many mature people in society, to whom Dharma was explained in a very mature way: “At the apparent level it seems that if you observe sīla, the moral precepts—if you don』t harm others, if you don』t hurt others by any action, vocal or physical, then you are obliging others and you are obliging society, because you are helping them to live peacefully. But this is only the apparent truth, not the actual truth, not the truth at the deeper level of Dharma. At the deeper level of Dharma, you are not obliging anybody by practising sīla, morality. You are obliging yourself. It is in your own self-interest.”

「進一步來說，假設你殺了某人。你怎麼會殺人呢？除非你產生大量的憤怒、怨恨、惡念、敵意，否則你不可能殺人。你一定是先在心中產生了負面心態；而只要你一產生負面心態，自然的法則就開始懲罰你。也許你是後來才殺人，但是因為你一開始在心中產生不淨、產生負面心態，你就已經開始傷害你自己了，所以你自己會是第一個受害者。除非你產生了負面的心態，否則你是不會殺人的。」

To such people, it was explained in this way: “Suppose you kill somebody. How it is possible to kill? You can』t kill anybody unless you generate a tremendous amount of anger, hatred, ill will and animosity. You can』t kill while smiling or laughing. You have to generate negativity in your mind; and as soon as you generate negativity, nature starts punishing you. You may kill that person later on, but you will be the first victim. You have started harming yourself because you have started generating impurity, negativity in the mind. You can』t kill somebody unless you generate negativity.”

同樣地，除非你生出極大的貪婪，否則你不會偷盜。除非有極大的欲念激情，否則不會邪淫。除非產生極強的自我、貪愛或瞋恨，否則不會說謊。每當你在身體或言語的行為上不守戒律，你必定是先在心中有了某些不淨產生；而當這些不淨一產生，你就已經開始傷害自己了。

Similarly, you can』t steal unless you generate a tremendous amount of greed in your mind. You can』t perform sexual misconduct unless you generate a tremendous amount of lust and passion in your mind. You can』t speak a lie unless you generate a tremendous amount of ego, craving or aversion. Only then can you deceive others. When you break any sīla at the physical level or the vocal level, you have to generate some impurity or the other in your mind. You have started harming yourself.

如果你不了解這樣的道理，就是不了解「法」，法的定律就是：當心中一產生任何負面心態、任何不淨，法就會處罰你。如果你違反了法則，你就會受罰；而且是在此時此地受罰，不用等到死後。死後會有的懲罰還是會有，但那是另一回事，不必太強調。有智慧的人重視當下的實相。現在發生的是什麼呢？如果有人違反了自然的法則，那麼他受到的懲罰是此時此地的。

When you are this ignorant, you know nothing about Dharma. The law of Dharma says that as soon as you generate any negativity, any impurity in the mind, Dharma will punish you. If you have broken the law of Dharma, you will be punished. And you will be punished here and now, not just after death. The punishment that comes after death will come. That is a separate issue; don』t give it much importance. A wise person must give importance to the reality of this moment. What is happening at this moment? The punishment is given here and now.

如果有人違反了國家的法律，他(她)必須受罰。他們被懲罰是因為違反了法律。但判刑是很花時間的，隨著調查的進行，案子從一個法庭轉到另一個法庭，可能要好幾年；而即使那樣，最後還可能不會受罰。負責判刑的人，可能開始考慮別的觀點，最後被告無罪釋放。

If a person breaks the law of the country, he or she has to suffer. They receive punishment because they have broken the law. But the determination of the punishment takes time. Investigations go on; the case goes from this court to that court, to another court. It may take years to resolve. And even then, one may not be given any punishment. Those who are responsible to determine proper punishment may start seeing the other side of the case, and the accused person may go free.

但在「自然的法則」當中，這絕不會發生；依照自然的法則，懲罰是立即而且同時發生的。只要心中一產生負面心態，痛苦就同時自心中生起。毫無時間的先後。並不是現在產生負面心態，過些時候才變得痛苦；你在此時此刻就變得痛苦。自然的法則已經開始懲罰你了，你是無法避免這個懲罰的，你必須面對它。

But in Dharma, this can never happen. In Dharma, the punishment is immediate and simultaneous. As soon as a negativity arises in the mind, simultaneously misery starts arising in the mind. There is no time gap. It is not that you generate negativity now and after a few moments you will become miserable. You become miserable at that very moment. Nature has started punishing you. You can』t avoid this punishment. You have to face it.

因為人們已經忘記了「法」的意思，不了解它是自然的法則。法被當成是印度教的法、佛教的法或耆那教的法；這個儀式或那個儀式，這個宗教或那個宗教；這種唱誦或那種唱誦，這個典禮或那個典禮––––其實這些全都與「法」無關。自然的法則就是自然的法則，普遍性的自然法則。如果整個社會和國家都能清楚地了解，就會開始有重大的改變，每個人都會重視自然的法則。

Because people have forgotten the meaning of Dharma, it is not understood as the law of nature. Dharma is understood as Hindu-dharma, Buddhist-dharma or Jain-dharma; this rite or that rite, this religion or that religion; this recitation or that recitation, this ceremony or that ceremony—all of which have nothing to do with Dharma. The law of nature is the law of nature, the universal law of nature. If this becomes clear to society and to the country, a big change will start coming and everybody will give importance to the law of nature.

我此刻在做什麼呢？我心中正產生負面心態嗎？如果是，自然的法則就開始懲罰我。如果我遠離負面心態，我不在身體或言語上有任何擾亂別人的行為，那麼我的心就會變得清淨，自然的法則就在此時此地開始回饋我。當這顆清淨的心開始產生愛、慈悲和善念的同時，也會開始體驗到安詳、和諧與快樂。你不用等待，不用等到死後才獲得，你當下就會獲得–––––就在此時此地。

What am I doing at this moment? Am I generating any negativity in my mind? If so, nature has started punishing me. If I keep myself free from negativity, I don』t generate negativity. If I don』t perform any action, physical or vocal, which disturbs others, I don』t generate negativity in my mind. If I don』t generate negativity, my mind becomes pure and nature starts rewarding me here and now. The moment a pure mind starts generating love, compassion and goodwill, simultaneously one starts experiencing peace, harmony and happiness. You won』t have to wait. It』s not that you will get something after death. You will get it now—here and now.

這是自然的法則，這就是「法」。人們越了解，就會越努力嘗試過道德的生活，不是為了別人好，而是為他們自己好。如果我過道德的生活，我是對自己慈悲，我在幫助自己。而如果我幫助自己，我當然也已經開始幫助別人。當我傷害他人，我已經開始傷害自己。所以，就自我的利益而言，我必須過道德的生活，過「法」的生活。

This is the law of nature. This is Dharma. The more people start understanding this, the more they will try to live a life of morality, not to oblige others, but to oblige themselves. If I live a life of morality, I am obliging myself. I am helping myself. And if I help myself, I have certainly started helping others also. When I harm others, I have started harming myself. So in my own self-interest, I have to live a life of morality, I have to live a life of Dharma.

但是「法」並不能說是「印度教的法」、「佛教的法」、「耆那教的法」或「回教的法」，這些和法是不同的。一個自稱是完全遵行印度教法的人，他可能是，也可能不是一個依法實踐的人。這裡所談的是不同的兩回事，法就是法。如果我們把法從派別的泥濘中抽出，那麼法就會變得十分純淨，人們可以開始了解法就是法，法並不是專指印度教、佛教、耆那教、回教或基督教的法，法是不分宗派的。于是，人們會開始遵行「法」，開始實踐「法」。但是要如何遵行呢？

Not Hindu-dharma, Buddhist-dharma, Jain-dharma or Muslim-dharma; they have nothing to do with Dharma. Somebody who calls himself a good Hindu-dharmist, may be a Dharmist or may not be a Dharmist. These are two different things altogether. Dharma is Dharma. If we take Dharma out of this mire of sectarianism, then it will become very pure. People will start understanding Dharma as Dharma, nothing to do with Hindu, Buddhist, Jain, Muslim or Christian. People will start following Dharma, people will start observing Dharma. But how to observe it?

每一個成熟的人都了解：「為了自己的利益，我必須過道德的生活；當然，為了社會的利益，我也必須過道德的生活。我不應該殺生，不應該偷盜、不應該邪淫、不應該說謊、不應該飲酒。」但他卻不一定做得到。

As a mature person, one has understood: “In my own interest, I must live the life of morality. Of course, I must also live the life of morality in the interest of society. I should not kill. I should not steal. I should not perform sexual misconduct. I should not speak lies. I should not get intoxicated.”

每一個酒徒都十分了解：「喝酒對我不好。」他想從中解脫。一個賭徒也了解：「賭博對我不好。」他想從中解脫。一個有不正當性行為的人了解：

「這對我不好。」他想從中解脫。但到時候，他還是會去做那些他明明知道是不好的事。

A drunkard knows very well: “Drinking is no good for me.” He wants to come out of it. A gambler understands: “Gambling is no good for me.” He wants to come out of it. One who performs sexual misconduct understands: “This is no good for me.” He wants to come out of it. Yet when the time comes, still one performs all those actions which one knows are not good.

在摩訶婆羅多書(Maha-bha-rata)的故事當中，有個重要的角色叫作杜爾優坦(Duryodhan)，他說：

There is a story in the Mahābhārata featuring an important character named Duryodhan. Duryodhan says:

Jānāmi dharmaṃ na ca me pravrittī jānāmi adharmaṃ na ca me nivrittī.

「我很清楚正法是什麼，但我的心卻不願遵行；我很清楚非法是什麼，但我卻無力解脫。」

“I know very well what Dharma is, but my mind does not want to follow it. I know very well what adharma is, and yet I cannot come out of it.”

每個人不都像杜爾優坦一樣嗎？在理智的層面上，每個人都了解：「我不該做任何壞事，我應該只做好事」然而卻不斷地做壞事不做好事。每個人就像杜爾優坦一樣，無法控制自己的心。

Isn』t everyone like Duryodhan? Everyone understands at the intellectual level: “I should not perform any bad actions. I should only perform actions which are good.” And yet one keeps performing wrong actions, and does not perform good actions. Everyone is like Duryodhan, because one has no control over the mind.

因此，「法」的第二個重要的必要條件就是培養心的自主性。你十分了解：「道德的生活對自己和他人都好。」你想過道德的生活，卻做不到，因為你的心無法自主。心不能自主，「法」就不算完整。

Therefore the second important prerequisite of Dharma is to develop mastery over the mind. You understand very well: “A moral life is good for me and good for others.” You want to live a moral life, and yet you can』t, because you have no mastery over your mind. Dharma is not complete without mastery of the mind.

智者、覺悟者、成就者(rishis)、寂靜者(mu-nis)、佛陀、阿羅漢、安住于智慧的人(sthitaprajn~as)，他們並不只是訓誡：「世人啊！你不應該殺生、不應該偷盜、不應該做這個、不應該做那個。」如果「法」只是訓誡，那就會左耳進右耳出，就像今天的情形一樣。印度過去的精神領袖並不只是給予訓誡，他們還給予我們實踐那些教誡的方法，教導我們透過發展心的自主性去持守道德。這是非常重要的，人必須發展對自心的自主性。

The wise people, the enlightened people, the rishis, the mūnis, the buddhas, the arahants, the sthitaprajñas, they didn』t just give sermons: “Oh, people of the world, you should not kill. You should not steal. You should not do this. You should not do that.” If Dharma was only sermons then, as happens today, the words would enter one ear and go out the other ear. The spiritual leaders of India』s past didn』t give mere sermons. They gave us a way to practise what those sermons taught, and to observe morality by developing mastery over the mind. That is very important. One has to develop mastery over one』s mind.

有很多訓練心專注的方法被使用過。印度是個非常大而古老的國家，曾有不同的技巧被發展出來，各種方法被練習著。有的方法對某些人適用，另外的方法又適用于另一些人。不同的方法繼續演進以發展對心的自主性，控制自心。如何控制心呢？一種常見的方法是不斷地念誦一個字，這個方法到現在還存在著。當你不斷地念誦同一個字，你會發現心平靜下來並且越來越專注。你可以用任何一個字––––例如：「手表」，你一直覆誦「手表、手表、手表、手表」心就平靜下來，變得專注––––這是自然的法則。就像對小孩唱搖籃曲：「睡吧！我的孩子、睡吧！我的孩子、睡吧！我的孩子。」小孩就靜下來然後睡著了，只因為你不斷重複同樣的話。同樣地，當你覆誦：「手表、手表、手表、手表、手表」心也會靜下來並且越來越專注。

Many methods were used. India is a vast country, a very ancient country. Different techniques were developed and different techniques were practised. One technique is good for some people; another technique is good for others. Different techniques evolved to develop mastery over the mind, to control the mind. How to control the mind? One very popular technique was to keep reciting a word. This practice continues today. As you keep reciting the same word, you will find that the mind gets calmed down and starts getting concentrated. You can use any word—for example, “watch.” You keep reciting: “Watch, watch, watch, watch, watch, watch, watch.” The mind gets calmed down, concentrated. This is the law of nature. It is like singing a lullaby to a child: “Oh sleep, my child. Oh sleep, my child. Oh sleep, my child.” The child calms down and goes to sleep, because you repeated the same words over and over. Similarly, when you repeat: “Watch, watch, watch, watch, watch, watch”: the mind calms down and gets concentrated.

但是，要不斷地重複著「手表、手表、手表」這樣的字––––這也並不容易。因為重複這個字實在沒有什麼意思。所以聰明的人就建議：「何不覆誦任何聖人的名字，任何你虔誠信仰神或女神的名號。如果你信仰虔誠，重複那些名字就變得容易。繼續不斷地覆誦吧。」然後又建議「這個名號是很有效力的，如果你重複不斷地持誦，死後你就會升天堂，死後你就會解脫。」

It is difficult to repeat a word like: “Watch, watch, watch.” What is interesting about repeating this word? So intelligent people advised: “Start repeating the name of any saintly person, any being, any god or goddess in whom you have confidence and devotion. If you have devotion, it becomes easy for you to repeat that word. Keep repeating it.” Then a suggestion was given: “This name is so powerful. If you practise repeating it, after death you will get heaven; after death you will get liberated.”

如果你對這位神、女神或聖人、覺悟者虔誠信仰，那麼要覆誦他們的名號就容易了。當你不斷地覆誦、覆誦、覆誦，心就會越來越專注。這是個很好的技巧，從過去、甚至到今天都有效。

It is easy to repeat the name of a god, or a goddess, or a saintly person, enlightened person if you have devotion and faith in that person. As you keep repeating, repeating, repeating it, the mind gets more and more concentrated. It was a very good technique. It worked in the past and works even today.

另一個方法，是利用任何一種形狀或形像。印度有一種方法，用黏土做成某種形狀––––例如：像薄餅(chapati)大小的圓盤。有人就把它放在面前，持續地注視著它，然後閉上眼睛；接著再一次張開眼睛注視，然後再閉上眼。這種在印度非常古老的方法就叫作 nimitta。注視目標物、閉眼、張開眼、再閉眼。當他持續地這樣練習，最後，即使閉著眼也可以看到盤子的形狀。不過，要這麼重視一個黏土盤子，而願意持續地這樣練習也很難。

Another technique was to use a shape or a form, any shape or form. There was a technique in India where a particular shape made from clay—for example, a disk the size of a chapati—was made. Someone would place it in front of oneself, and keep looking at it. One would close his eyes, then with open eyes look at it, then again close the eyes. This very ancient technique of India was called nimītta. One looked at the object, closed the eyes, opened the eyes, then closed the eyes. When someone practises this, a time comes when the shape of the clay disk will come in front of them, even with closed eyes. But to give so much importance to a clay disk becomes difficult.

所以就有人這麼教：用你所虔誠信仰的神或女神的形像––––塑像或圖片，來當作訓練專注的對象。看著它，然後閉上眼；再看著它，然後再閉上眼。繼續不斷地這樣練習，幾天或幾個月後，也有些人可能要幾年，只要你一閉上眼，這個形像就會出現。當你閉著眼而形像出現時，心就會專注。這個方法過去有用，甚至現在也有效。

So the instruction was given: Take the shape or form of a particular god or goddess in whom you have faith or devotion—an idol or a picture of this particular god or goddess. Look at it, close your eyes, look at it again, then close your eyes again. Keep practising this. After a few days or a few months, or in some cases maybe a few years, as soon as you close your eyes, the picture will come before you. When the picture comes before you with closed eyes, the mind gets concentrated. It worked in those days; it works even now.

還有另外一個方法是想象某個東西，並開始對這個想象的所緣建立信心。例如：「這是我的脊髓，脊髓上有脈輪(chakras)」，你想象這些脈輪(chakras)，或想象一個 chakra 像是一朵多瓣的蓮花，另一個 chakra 則是另一朵多瓣的蓮花。你不斷地一再重複這樣的想象。到後來閉著眼，你都能很容易地看到這些蓮花。當你繼續不斷地練習想象某個東西，你的心就會變得專注。

Another technique was to imagine something, to develop faith in that imaginary object, and start working with that. For example, “This is my spinal chord, and there are chakras on this spinal chord.” You imagine these chakras. Or you imagine one chakra as a lotus with so many petals, then another chakra as a different lotus with so many petals. You keep imagining this again and again, repeatedly, repeatedly. A time will come when you start observing those lotuses easily with closed eyes. As you continue the practice of imagining something, your mind gets concentrated.

也有人用的是哲學信仰的自我暗示。例如：你深信：「我是不朽的靈魂，是的，我是不朽的靈魂。這個不朽的靈魂是非常清淨的，非常清淨，沒有絲毫不淨」，你繼續不斷地暗示自己：「我是不朽的，我是不朽的靈魂」，或者：「我是全能的神，我是全能的神，我是全能的，我是完全清淨的」。你重複這樣的暗示，這些想法開始自我投射，而心就專注起來。

The auto-suggestion of any philosophical belief was used. For example, you have a certain belief: “I am the immortal soul. Yes, I am the immortal soul. This immortal soul is very pure. It is very pure. There is no trace of impurity in it.” You keep giving yourself this suggestion: “I am immortal. I am the immortal soul.” Or: “I am God Almighty. I am God Almighty. I am all-powerful. I am complete purity.” You repeatedly give this suggestion. These thoughts will start projecting themselves, and the mind will get concentrated.

像這樣，印度人用不同的方法，不同的技巧，來訓練心的專注。主要的目的就是：使心專注。有人使用這種方法，有人用別的方法，但目的都相同：就是要使得心變得專注。

Like this, the people of India worked in different ways, with different techniques, to train the mind to get concentrated. That was the main aim: to get the mind concentrated. One person might follow one way, someone else another way, but the objective was the same: to get the mind concentrated.

但是在印度也有完全覺悟的人，他們了解只有心的專注是不夠的。專注的心是十分有力的；當你用這個方法或那個方法使心專注時，心就變得十分有力。不過，這個強而有力的心也可能被誤用：它可能會傷害別人。相反的，如果強而有力的心是以心的清淨作為基礎，那麼就不會傷害他人，它對每一個人都有利益。所以基礎必須清淨；如果心的專注沒有清淨作基礎，是得不到正法的結果的。因此，心的清淨非常地重要。

But then there were also fully enlightened people in our country who realized that mere concentration of the mind is not enough. A concentrated mind is very powerful. When your mind gets concentrated by using this technique or that technique, it becomes a very powerful mind. This powerful mind can be misused: it can harm others. But a powerful mind with the base of purity cannot harm anybody. It will be helpful to everyone. So the base must be pure. If you concentrate your mind without a pure base, it will not give you the proper results of Dharma. Therefore purity is very important.

所以，以清淨作為基礎的方法就被發現了。你首先要知道的一個條件就是：要不斷地體驗實相––––當下如是的實相––––每一個當下，都保持對實相的了知；而且這個實相是了解自身的實相，而非別人所體驗的實相。喬達摩所體驗到的實相使喬達摩成為完全的覺悟者––––佛陀。除非你自己體驗，否則你不會成佛。耶穌所體驗到的實相讓耶穌成為基督，不是你，也不是別人。

So other techniques were discovered where the base was purity, nothing but purity. The first condition was to remain with the reality that one experiences—the reality of the moment as it is—and to remain with that reality from moment to moment, from moment to moment; the reality that one realizes oneself, not the reality experienced by somebody else. The reality experienced by Gotama made Gotama a fully enlightened one, a buddha. It cannot make you a buddha unless you realize it yourself. The reality experienced by Jesus made Jesus the Christ, not you, not anybody else.

每一個個人都必須親身體驗真理、實相。而只有當你自己體驗到時，實相才是實相。如果你在經典中所讀到的––––經典上這麼說，或你的上師這麼說，或傳統這麼說––––而你只是相信，那麼這就沒有用。你必須親自體驗。真理就是你每一個當下所體驗的實相。你只能體驗關于你自己的實相。關于別人的實相只能在智識的層面上了解。你只能在智識的層面上了解外在的實相：「這是如此，看起來如此，像這個或那個」，你只能理解外在的實相。

Each individual has to experience the truth, the reality. And this reality is the reality only when you experience it yourself. If you have read something in the scriptures—the scriptures say so, or your guru says so, or your tradition says so—and you simply believe it: this won』t help. You have to experience it yourself. Truth is the reality that you are experiencing from moment to moment. You can only experience the reality pertaining to yourself. The reality pertaining to others can only be understood at the intellectual level. You can understand an external truth only at the intellectual level: “This is so. It appears to be so. It is like this or like this.” You can only intellectualize the external truth.

如果你想體驗真理，那麼真理必定在于你自身之內。在你自身之內所體驗到的實相是你的實相。它是你的實相，你正在體驗它；這是實相，並非你的上師這麼說、經典這麼說、或傳統這麼說，而是因為你正在體驗它。所以，你要以關于你自己的實相，你在自身之內所體驗到的實相，作為專注的對象去體驗它。要訓練心的專注，應該由體驗自身的實相開始。這個實相是關于身體的、物質的、肉體的結構，只是我們一直把它當作「我，我，我的，我的」。

If you want to experience the truth, then the truth must be within the framework of your body. The reality that you experience within the framework of your body is the reality for you. It is your reality; you are experiencing it. It is a reality not because your guru says so, or your scriptures say so, or your tradition says so, but because you are experiencing it. So start with the truth pertaining to yourself, as experienced by you, within yourself. Make use of concentration of mind. The training of mental concentration should start with the experience of the truth pertaining to yourself. This is the truth pertaining to the physical structure, the material structure, the corporeal structure, which one keeps understanding as, “I, I; mine, mine.” At the intellectual level, one understands very well: “This body is not 『I,』 this body is not 『mine,』 this body is not 『my soul.』” One understands this very well at the intellectual level.

在智識的層面上，一般人當然也都了解：「這個身體不是『我』，不是『我的』，這個身體不是『我的靈魂』」關于這一點，在智識的層面上，大家都很了解。然而當你開始練習觀察自身之內的實相時，你會發現，為了實際上的需要，這個物質的身體對你而言已經變成了「我」，「我的」，「這是『我』，這是『我的』；這是『我』，這是『我的』」，對這個身體產生了很大的認同，產生了很重的執著。因為這樣，也就有了很大的痛苦和壓力。因此，你必須要了解，關于身體結構的實相；同樣的，關于心理結構的實相，你也必須實際去體驗。

When you start practising the observation of the truth within yourself, you will notice that, for all practical purposes, this material body has become “I” for you, has become “mine” for you: “It is 『I,』 it is 『mine』; it is 『I,』 it is 『mine.』” There is a tremendous amount of identification with this body and a tremendous amount of attachment towards this body. Because of this, there is a tremendous amount of misery and a tremendous amount of tension. The reality pertaining to the physical structure, and similarly, the reality pertaining to the mental structure have to be realized.

這個你一直稱為「我」，「我」，「我的」，「我的」的心到底是什麼呢？什麼是心呢？在智識的層面上，我可以繼續不斷地說：「這個心不是『我』，這個心不是『我的』，這個心不是『我的靈魂』」，但是在實際的層面上，這個心己經變成「我」，變成「我的」了。心是什麼呢？每一個人必須親自去探究關于身體的實相和心的實相，在自身之內、在經驗的層面上去探究它。

What is this mind to which I keep saying: “I, I; mine, mine”? What is this mind? At the intellectual level, I may keep on saying: “The mind is not 『I,』 the mind is not 『mine,』 the mind is not 『my soul.』 “ But at the actual level, the mind has become “I.” the mind has become “mine.” What is this mind? One has to explore for oneself the truth pertaining to the body, the truth pertaining to the mind, within oneself, at the experiential level.

要達到這個目的有一個方法。首先，以任何你覺得舒服的姿勢坐好。不需要以特定的姿勢來坐；任何可以坐得久又舒適的，對你而言就是好姿勢。試著保持背部和頸部挺直。

For this a technique was given. The first instructions are to sit comfortably in any posture that suits you. It is not necessary to sit in this particular posture, or that particular posture. Any posture that keeps you comfortable for longer periods at a stretch is a good posture for you. Try to keep your back and your neck straight.

閉上眼睛，閉上嘴巴，然後看看在自身之內發生了什麼事。在經驗的層面上觀察你所體驗到的，沒有任何想象或臆測。在這個時候你體驗到什麼呢？這個時候沒有言語或身體的活動，你能觀察到什麼呢？

Close your eyes, close your mouth, and then see what is happening within the framework of the body. Observe whatever you are experiencing at the experiential level, with no imagination, no speculation. At this moment, what are you experiencing? There is no vocal activity and no physical activity. What is happening?

首先你會觀察到的實相是呼吸––––氣息的進來和出去。你正靜靜地坐著，而呼吸是持續在進行的一個活動。開始觀察氣息的進來和出去。就只是觀察著它，什麼都不要做。不要試著調節呼吸，而變成一種呼吸的運動。不要變成 pra-nThe first reality that you will experience is the breath—the breath coming in and the breath going out. You are sitting quietly, and this is one activity which is going on continuously. Start observing the breath coming in and the breath going out. Just observe it. Do nothing. Don』t make it a breathing exercise, by trying to regulate your breath. Don』t make it prāṇāyāma. This exercise is totally opposite to prāṇāyāma. In prāṇāyāma you regulate your breath. That practice has its own advantages. We are not here to condemn other techniques; they have their advantages. But as far as this technique is concerned, just observe the breath as it is. If it is deep, it is deep. If it is shallow, it is shallow. If it is passing through the left nostril, it is passing through the left nostril. If it is passing through the right nostril, it is passing through the right nostril. Just observe. Do nothing. Don』t interfere with the natural flow of respiration. As it naturally comes in, you are aware. As it naturally goes out, you are aware. This is the first step to train your mind to get concentrated.

明天我們會討論到練習這個方法可能會遭遇到的困難，以及如何克服那些困難。我們也會討論為什麼我們要用這個方法，它是如何地來淨化我們的心以及它和其他方法有什麼不同––––它如何地不是只停留在心的表層，而是深入到內心的深處。明天我們將會試著來了解。

Tomorrow we will discuss the difficulites that come in this technique, and how to overcome those difficulties. We will also discuss why we use this particular technique, how it helps to purify the mind and how it differs from other techniques—how it does not work merely at the surface level of the mind, but goes to the depth of the mind. We shall try to understand all that tomorrow.

願所有今晚在此的人，都有時間和機會得到這個這麼好的印度古老法門的益處，希望你們都能嘗試看看。你們不必改變原來的信仰；因為對于「法」的實踐才是最重要的。「法」是身和心達到清淨的方法，一種身和心的科學，身和心的交互作用。

May those who have come to today』s Dharma meeting get the time and the opportunity to take advantage of this wonderful ancient technique of India, and give it a trial. You will not be converted from one religion to another religion. Dharma is a pure technique of mind and matter, a science of mind and matter, the interaction of mind and matter.

不淨煩惱是如何生起的，它們如何增長，又是如何地控制住我們呢？我們如何停止這些不淨煩惱的增長呢？我們如何能在它們生起時去除它們呢？這個方法將會給你答案。你不會只因為盲目地相信就接受，你會一步一步地親自來體驗。這是一個十分科學的、非常合乎理性的方法，一個在此地此時，當下就能受益的方法。

How do the impurities arise, how do they multiply, and how do they overpower us? How can we stop that multiplication of the impurities? How can we eradicate them as they arise? This is what the technique will teach you. And you will not just accept it in blind faith, you will experience it yourself, step by step. It is a very scientific technique, a very rational technique, a technique which gives results here and now.

願大家都有時間得到這個印度古老方法的益處，從你們的痛苦當中解脫出來，享有真正的安詳，真正的和諧，真正的快樂，真正的快樂。

May all of you find time to take advantage of this ancient technique of our country. Come out of your misery. Enjoy real peace. Enjoy real harmony. Enjoy real happiness, real happiness.

開佛知見，示佛知見，使悟佛知見，入佛知見也。

慈悲的法流 第二天 過道德的生活及發展對心的自主能力 Day Two: Living the Life of Morality and Developing Mastery over the Mind

慈悲的法流第二天過道德的生活及發展對心的自主能力 Day Two: Living the Life of Morality and Developing Mastery over the Mind