..續本文上一頁. I investigated in this way, examining the nature of the world; and the more I did, the more unbearable it became. I saw the same situation everywhere. Every living being in the whole universe is caught in the same vicious cycle. In this respect, all are equal.

　　我這樣的審視過去生，最後感到非常的厭惡。我的天啊！已經投生了那麼多次，我仍然在掙紮，不斷地，一次又一次地出生。要不是後來法下了判決，我還要以這種方式不斷地繼續下去。我這樣觀察，檢查這世間的本質，越是這樣做，我越忍受不了。我看到無論哪裏都是同樣的情形，整個宇宙之內每一個有情都被控製在同樣墮落的輪回中。從這個角度來說，一切皆平等。

　　Then, a feeling of discouragement arose without warning in my heart. I thought: “How will I ever be able to teach people this Dhamma

　　 What is the point of teaching

　　 Since true Dhamma is like this, how can it possibly be presented so that others will be able to know and understand it

　　 Wouldn”t it be better to live out the rest of my life and then simply pass on

　　” There! Do you see

　　 I was disheartened. I felt little incentive to teach. As if, having found an escape route, I was satisfied to escape alone. I could see no benefits arising from teaching others. That is how I considered the matter at first. But that wasn”t the end of it. Occurring spontaneously in my heart, my reflection on this matter continued to develop in stages.

　　此時，在沒有預期之下我心中生起一股失望，我想到：“我怎麼可能教導人們這法呢？教導有什麼意義呢？既然真正的法是這樣的，那怎麼可能表達出來讓人們明白？倒不如度過余生然後就這樣死去算了。”喏！看到嗎？我感到沮喪，沒有弘法的推動力。這就好像發現了逃生的路線，我只滿足于獨自一個人逃生。我看不到教導別人能帶來什麼利益，這是我剛開始時的想法。不過事情還未完結，我對這件事的省思在心中自然地發生而且不斷地發展。

　　Looking at the state of the world, I felt discouraged. I saw people who lived in total darkness as being hopeless. Being so blind that they”re worthless, the Buddha called such people padaparama. Gazing further up the scale, I saw the types of people known as neyya and vipacitaññu. Persons in the neyya category are capable of being trained in the way of Dhamma. Sometimes they make progress, sometimes they lose ground. Neyya inpiduals are fully capable of understanding the Teaching and putting it into practice. Should they be careless, however, they”ll lose ground. But if they are earnest in their practice, they can progress rapidly. Depending on the degree of commitment, neyya can go either way.

　　Vipacitaññu inpiduals always progress toward the goal; they never lose ground. Still, their progress is slower than that of ugghatitaññu, inpiduals whose intuitive wisdom is so sharp that they”re always fully prepared to make a decisive breakthrough. Were they cattle, they would be waiting at the corral gate. As soon as the gate opened, they”d come rushing out. Ugghatitaññu are capable of the kind of quick understanding that allows them to pass beyond in one moment of insight.

　　觀察世間的情況，令我氣餒。我看到衆生無可救藥地活在黑暗中，他們愚癡得毫無價值可言，佛陀稱這類人爲“文句爲最者”(paraparama)。往上根器較好的，我看到的是“須引導者”(neyya)和“廣演知者”(vipabcitaññū)。須引導者這類人可以接受法的教導，他們有時進步，有時退步。須引導者有能力理解教導並付諸實踐，不過一旦他們大意，就會退墮。如果他們誠心修行，他們可以很快進步。根據他們的發心，須引導者有這兩種可能。

　　廣演知者會不斷向目標前進，他們不會退墮。可是，他們的進展比略聞即知者(ugghatitaññū)慢。略聞即知者的直觀智慧是那麼的敏銳，以至經常預備好作決定性突破，他們就像是等在畜欄前的牛只，欄門一打開，就立刻沖出去。略聞即知者的內觀智慧有能力一瞬間迅速理解超越。

　　All living beings must fall into one of these four categories. As I investigated the nature of the world, it separated naturally, of its own accord, into these four types of inpiduals. I could see that superior inpiduals existed in that multitude of humanity which I had felt so discouraged about teaching. Ugghatitaññu: they were fully prepared to cross beyond in an instant. In descending order: there were vipacitaññu, those progressing quickly toward the goal; then, the neyya, whose desire to lie down and take it easy competes with their desire to be diligent. Do you see what I mean

　　 Those two opposing forces are vying for supremacy within their hearts. And finally padaparama: those who are human in physical appearance only. They have gained nothing at all to enhance their …

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