第一天 法與派別意識

　　Day One: Dharma and Sectarianism

　　追尋安詳、和諧的朋友們：

　　Friends, seekers of peace and harmony:

　　每個人都在尋找安詳，每個人都在尋找和諧。但是，人生卻充滿著痛苦， 有這種、或那種的痛苦，由于這個理由或那個理由所産生的痛苦，到處都充滿痛苦。我們要如何才能解脫痛苦呢？我們要如何才能過著安詳、和諧、利己又利人的生活呢？

　　Everyone seeks peace. Everyone seeks harmony. Life is full of misery, misery of one kind or another, due to this reason or that reason. There is misery everywhere. How can we come out of misery

　　 How can we live peaceful, harmonious lives, good for ourselves and good for others

　　印度的聖賢、先知——覺悟者們問道：「爲什麼會有痛苦呢？」「有沒 有解脫痛苦的方法呢？」(有，就是要根除産生痛苦的原因。)不過，有很 多造成痛苦的原因只是表面上的，如果只是根除這些表面上的原因是無法去 除痛苦的。痛苦的真正原因是深植于我們內心的。除非這個根深蒂固的痛苦 原因被根除了，否則我們永遠無法體驗真正的安詳、真正的和諧與真正的快樂。

　　The sages, saints and seers of India—the wise, enlightened ones—asked: "Why is there misery

　　" and "Is there a way out of misery

　　" There are innumerable apparent reasons why there is misery. But we cannot come out of misery by eradicating these apparent reasons. The real cause of misery lies deep within ourselves. And unless this deep-rooted cause of misery is eradicated, we can never experience real peace, real harmony or real happiness.

　　我們要如何才能去除深植在我們內心深處的痛苦原因呢？每一位有智 慧、覺悟的人都能了解，根除痛苦的唯一方法就是追隨正法的足迹。假如一 個人能夠過著正法的生活，這個人必定能走出痛苦的深淵。正法與痛苦是不 能並存的。但是困難來了，幾個世紀之後，人們忘掉正法是什麼了。當一個 人不了解正法的意義時，如何能過著正法的生活呢？

　　How can we eradicate the deep-rooted cause of misery within ourselves

　　 Everyone who was wise and enlightened realized that the only way to eradicate misery was by following the path of Dharma. If one lives the life of Dharma, one is definitely coming out of misery. Dharma and misery cannot co-exist. But the difficulty came when, after a few centuries, people forgot what Dharma was. When one does not understand the real meaning of Dharma, how can one apply Dharma in life

　　在兩千年前的印度，有兩種不同的傳統，一種注重純粹的「法」，另一 種則注重宗派的儀式、典禮，以及宗教的外在形式…等等。在當時，這種對 純粹的「法」的信仰是十分強烈的，但慢慢地變得越來越弱，最後就從印度 消失了。留下來的已經不是純粹的法。失去正法是我們極大的不幸！在今天 的印度，每當有人提到法的時候，聽衆們心中湧出的問題是：「哪一種法呢？ 是印度教的法呢？佛教的法？耆那教的法？基督教的法？回教的法？錫克 教的法？拜火教的法？或是猶太教的法？哪一種法呢？」

　　Two thousand years ago in India, there were two distinct traditions. One tradition gave importance to the purity of Dharma. The other gave importance to sectarian rites, rituals, religious ceremonies, external appearances, and so on. In those days the tradition of pure Dharma was quite strong, but slowly it became weaker and weaker, and eventually vanished from India. What was left had no trace of pure Dharma. It is very unfortunate that we have lost Dharma. When one speaks of Dharma in today”s India, the question that arises in the audience”s mind is: "Which Dharma

　　 Hindu-dharma, Buddhist-dharma, Jain-dharma, Christian-dharma, Muslim-dharma, Sikh-dharma, Parsi-dharma, or Jewish-dharma

　　 Which Dharma

　　"

　　十分遺憾地，我們全然忘掉了什麼是純正的法了。正法怎麼會是印度教 的、回教的、基督教的、耆那教的、拜火教的、或是錫克教的呢？這是不可 能的。假如「法」是純正的，它應該是普遍性的，它是不分宗派的。雖然說 這個宗派和另一個宗派的宗教儀式、典禮是不同的；所謂「印度教的法」， 有它自己的儀式和宗教典禮，有它自己的信仰、教條和哲理以及它外在所呈 現的面貌和戒律，像齋戒等等。同樣地，所謂回教的法、基督教的法、錫克 教的法…等等也是如此。但是「法」與這些都無關。派別意識只會造成分裂； 而正法是普遍性的，促成團結與和諧。

　　It is a great pity that we have totally forgotten pure Dharma. How can Dharma be Hindu, Muslim, Christian, Jain, Parsi, or Sikh

　　 This is impossible. If Dharma is pure Dharma, it is universal. It cannot be sectarian. Sectarian rites and rituals differ from one sect to another. The so-called "Hindu-dharma" has its own rites, rituals and religious ceromonies; its own beliefs, dogmas, and philosophies; and its own external appearances, and disciplines, such as fasting. It is the same with the Muslim-dharma, Christian-dh…

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