..续本文上一页;为，他的家人会快樂吗？」「他们会不快樂。」

　　"Similarly, if you committed sexual misconduct with someone, wouldn”t the members of their family feel unhappy

　　" "They would feel unhappy."

　　「如果有人說谎或欺骗你，你会快樂吗？」「我会不快樂。」

　　"If somebody spoke lies and deceived you, wouldn”t you feel unhappy

　　" "I would feel unhappy."

　　「同样地，如果你說谎话來欺骗他人，他们会快樂吗？」「不，他们不快樂。」

　　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，扰亂了你的安寧和谐，你会快樂吗？」「不会。」

　　"If somebody got intoxicated, and disturbed your peace and harmony, wouldn”t you feel unhappy

　　" "Yes."

　　「同样地，如果你喝醉酒，扰亂了别人的安寧和谐，他们会快樂吗？」「他们当然不会。」

　　"Similarly, if you got intoxicated, and disturbed the peace and harmony of others, wouldn”t they feel unhappy

　　" "Yes, certainly they would."

　　以这种方式，一个人就可以理性、邏辑地了解。很多人都是这样开始了解「法」的。

　　In this way, one can understand logically, rationally. Many people started understanding Dharma in that way.

　　为了达到相同的目的，对另一种根器的人也有另一种解释：「人類是群居的动物，必须在社会中生活，不可能逃離这个社会，一般人必须跟家人以及社会大众共同生活，即使是舍離世俗的出家众也離不开社会，人類是社会 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.

　　「如果社会的安详和谐被你的任何行为破坏了，你想你会体验到安详和谐吗？如果你被四周的火焰燃烧，你自身还能保持安详吗？你必须维持社会的安详和谐，任何你在身体上或言语上的行为，如果扰亂了他人的安详和 谐，也就扰亂了你自身的安详和谐，因为你是社会的一份子，你不可能与世 隔绝。」这样的解释是合乎邏辑、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.

　　社会中还有很多成熟的人，对这些人而言，圣者们就以成熟的方式來解释正法，他们說：「表面上看起來，如果你持戒(道德的戒律)，如果你不在言语或肢体上有任何伤害他人的行为，那么，他人和社会也都得到了利 益，因为你帮助他们能够平静地生活。但这只是表面的实相，而不是真正的

　　实相，不是法的深层实相。在法的较深层面上來說，你持戒并非对任何人慈悲，而是对你自己慈悲，这是为你自己好。」

　　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."

　　「进一步來說，假设你殺了某人。你怎么会殺人呢？除非你产生大量的愤怒、怨恨、惡念、敌意，否则你不可能殺人。你一定是先在心中产生了负面心态；而只要你一产生负面心态，自然的法则就开始惩罚你。也许你是后 來才殺人，但是因为你一开始在心中产生不净、产生负面心态，你就已经开 始伤害你自己了，所以你自己会是第一个受害者。除非你产生了负面的心 态，否则你是不会殺人的。」

　　To such people, it was explained in this way: "Suppose you kill somebody. How it is possible to kill

　　 You…

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