..续本文上一页ions 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.

　　后來，慢慢地人们更体会到，麻醉品不只是酒、大麻等等，还包括令人沈迷的赌博，所以戒除赌博的道德规范又加了上去。更后來，人们接着又觉察到：财富、权利和地位是更厉害的麻醉品。一个人一旦累积了财富，心就 呈现疯狂的狀态，做出害人害己的事；所以說积聚财富也会上瘾，也会是一 种麻醉品。一个在家人必须努力工作赚取金钱，这没什么不对；在家人不应 是乞丐，因此必须诚实地努力工作赚取所需。这样子并没有违背正法。但是， 当你开始努力工作赚取财富的同时，就有被金钱麻醉的危险，你可能深陷其 中，不停地累积金钱而无法自拔；这是很危险的情况。

　　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.

　　这时候，在家人会面臨一个难题，一方面必须赚钱养活自己、家人以及支助社会中的其他人；但另一方面，却要冒着被金钱麻醉的危险。所以在古印度就曾经制定了 samvibha-ga 的规定。Samvibha-ga(分享)是古印度语， 大部份的古印度语现在已经失传；samvibha-ga 这个字传至邻近国家并被保留 了下來。在当时，人们并不使用 da-na(布施)这个字；因为当你给予 da-na， 你的自我容易膨胀，认为「我正在布施」，所以当时是用 samvibha-ga(分享) 这个字，而不用 da-na。既然你累积的财富是來自于社会––––那么现在就应 该回馈到社会上。所以，samvibha-ga 的意思就是与他人分享，分享给需要的人。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.

　　五戒在过去是必要的，现在也是；五戒是法的基本要件，一直到未來也都将是必要的、是法的基本要件。衡量一个人是否如法的标准，就看他是否过着守五戒的生活。为什么要守五戒呢？觉悟的圣者解释了为什么戒是必要 的；他们对不同的人，依据听闻者的根器，而用不同的方式解說。社会中每一个人的根器不一，有些像小孩，有些像少年，有些像青少年，有些像成年人，对不同的人有不同的方式解释。

　　The five precepts were essential. They are still essential. They are the basic prerequisites of Dharma, and they will remain essential in fut…

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