..續本文上一頁;爲，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.

　　爲了達到相同的目的，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衆共同生活，即使是舍離世俗的出家衆也離不開社會，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爲破壞了，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爲，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，因爲你是社會的一份子，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爲，那麼，他人和社會也都得到了利 益，因爲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，這是爲你自己好。」

　　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？除非你産生大量的憤怒、怨恨、惡念、敵意，否則你不可能殺人。你一定是先在心中産生了負面心態；而只要你一産生負面心態，自然的法則就開始懲罰你。也許你是後 來才殺人，但是因爲你一開始在心中産生不淨、産生負面心態，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。除非你産生了負面的心 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…

《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》全文未完，請進入下頁繼續閱讀…