..續本文上一頁arma, Sikh-dharma, and so on. But Dharma has nothing to do with all these. Sectarianism is pisive. Dharma is universal: it unites.

　　在印度的古老語言當中，對「法」這個字所解釋的意義，現在已經遺失了。

　　The meaning of Dharma in the ancient language of India has been lost.

　　這是很不幸的一件事！我們的國家(印度)已經遺失了大量古代的文獻 及經典，幸而這些文獻至今仍然被鄰近的國家所保存。當我們讀到這些文獻 時，便能很清楚地知道，古時候在我們國家人們對「法」的诠釋。當時對「法」 的定義是「Dha-reti- ti dharma」——一個人心中所持有的，所含括的就是「法」。這意思是在此時此刻，一個人心中所持有、所含括的。而這些所含 括的內容，可能是有益的念頭，也可能是有害的念頭。在過去的語言中，心 裡面有益的念頭稱之爲「善法 kus&ala–dharma」，而有害的念頭則稱爲「不 善法 akus&ala–dharma」。我們在古代的文獻中發現這兩個字，用了很長的 一段時間。善法和不善法都是法。一個人在此時此刻心中所含括的就是法——

　　「Dha-reti- ti dharma」。

　　Unfortunately, our country has lost the bulk of its ancient literature and scriptures. This literature was preserved and is still being maintained in the neighbouring countries. When we study these writings it becomes so clear what the people of this country meant by Dharma in ancient times. The definition was "Dhāretī ti dharma"—what one holds, what one contains, is Dharma. This means what one”s mind is holding, what one”s mind is containing, at this moment. These contents may be wholesome thoughts, or unwholesome thoughts. In the language of those days, wholesome thoughts were called kuśala-dharma, and unwholesome thoughts were called akuśala-dharma. We find that these two words were used for a long time in our ancient literature. Kuśala-dharma and akuśala-dharma are both Dharma. What one”s mind contains at this moment is Dharma—"Dhāretī ti dharma."

　　在古老文獻中，另外還有兩個字就是「 a-rya–dharma 」聖人的法和「ana-rya–dharma」俗人的法。隨著世紀的遷移，這些字的真正意思已經遺 失了。今天「a-rya」這個字是指人類中的某個種族(阿利安)。在過去的印 度，完全不是這個意思。A+rya 和人類種族無關，事實上，它的意思是擁有 純淨心靈的人，高尚的人，聖人，完全根除心中不淨煩惱的人，這樣的人就 叫作「a-rya」聖人。如果一個人所過的生活，充滿著種種的負面心態與不淨 煩惱，不斷地産生像生氣、憎恨、惡念、或敵意，這樣的人就叫作「ana-rya」 俗人。所以無論是任何人，只要他的心中是充滿著純淨，就叫他聖人；而任 何心中存著不淨的人，就稱他爲俗人。

　　Two other words that occur in the ancient literature are ārya-dharma and anārya-dharma. As the centuries passed, the real meaning of these words has been lost. Today the word ārya is used for a particular race of human beings. In the India of those days, this meaning was nowhere to be found. Ārya had nothing to do with a race of human beings. Rather, it meant one who has a pure mind—one who is a noble person, a saintly person; one who has eradicated all the impurities of the mind. Such a one was called an ārya. One who lives the life of negativity, impurity, and generates anger, hatred, ill will, or animosity, was called anārya. So anybody whose mind contained purity was called ārya, and anybody whose mind contained impurity was called anārya.

　　有些用詞像「印度教的法」、「佛教的法」、或是「耆那教的法」，在 古代文獻中是不曾使用過的。其他宗派産生地比較晚，但是當時只有叁個教 派存在時，未曾使用過這些用詞。當時用的是「善法」、「不善法」。慢慢 地，經過幾個世紀之後，另一種區別産生了：善法被稱爲「正法 dharma」， 而不善法就稱爲「非法 adharma」。

　　Words like Hindu-dharma, Buddhist-dharma or Jain-dharma, were never used in our ancient literature. Other sects came much later, but even when these three were there, nobody used these words. The words kuśala-dharma and akuśala-dharma were used. Slowly, after a few centuries, another pision came: kuśala-dharma (wholesome Dharma) was called dharma, and akuśala-dharma (unwholesome Dharma) was called adharma.

　　在古老的經典中，對「法」這個字有另一種定義：心所具有的本質或特 性，無論是善的，或是不善的，都叫作「法」。心中所具有的特性，我們就稱它爲「法」。它的本質、特性就稱爲「法」。在今日印度的語言裡，我們仍然能夠聽到這種意思的余音。當有人說：「火的法就是燃燒」，這個意思就是說火的本質、特性就是燃燒，燃燒自己也燃燒其他事物。同樣地，我們 也能說「冰的法是製造涼爽」，這就是冰的本質。

　　In the ancient scriptures, there was another definition of the word dharma: the nature or characteristic of what the mind cont…

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