第一天 法与派别意識

　　Day One: Dharma and Sectarianism

　　追寻安详、和谐的朋友们：

　　Friends, seekers of peace and harmony:

　　每个人都在寻找安详，每个人都在寻找和谐。但是，人生却充满着痛苦， 有这种、或那种的痛苦，由于这个理由或那个理由所产生的痛苦，到处都充满痛苦。我们要如何才能解脱痛苦呢？我们要如何才能过着安详、和谐、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

　　印度的圣贤、先知——觉悟者们问道：「为什么会有痛苦呢？」「有没 有解脱痛苦的方法呢？」(有，就是要根除产生痛苦的原因。)不过，有很 多造成痛苦的原因只是表面上的，如果只是根除这些表面上的原因是无法去 除痛苦的。痛苦的真正原因是深植于我们内心的。除非这个根深蒂固的痛苦 原因被根除了，否则我们永远无法体验真正的安详、真正的和谐与真正的快樂。

　　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.

　　我们要如何才能去除深植在我们内心深处的痛苦原因呢？每一位有智 慧、觉悟的人都能了解，根除痛苦的唯一方法就是追随正法的足迹。假如一 个人能够过着正法的生活，这个人必定能走出痛苦的深渊。正法与痛苦是不 能并存的。但是困难來了，几个世纪之后，人们忘掉正法是什么了。当一个 人不了解正法的意义时，如何能过着正法的生活呢？

　　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，有兩种不同的传统，一种注重纯粹的「法」，另一 种则注重宗派的仪式、典禮，以及宗教的外在形式…等等。在当时，这种对 纯粹的「法」的信仰是十分强烈的，但慢慢地变得越來越弱，最后就从印度 消失了。留下來的已经不是纯粹的法。失去正法是我们极大的不幸！在今天 的印度，每当有人提到法的时候，听众们心中涌出的问题是：「哪一种法呢？ 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？锡克 教的法？拜火教的法？或是犹太教的法？哪一种法呢？」

　　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

　　"

　　十分遗憾地，我们全然忘掉了什么是纯正的法了。正法怎么会是印度教 的、回教的、基督教的、耆那教的、拜火教的、或是锡克教的呢？这是不可 能的。假如「法」是纯正的，它应该是普遍性的，它是不分宗派的。虽然說 这个宗派和另一个宗派的宗教仪式、典禮是不同的；所谓「印度教的法」， 有它自己的仪式和宗教典禮，有它自己的信仰、教条和哲理以及它外在所呈 现的面貌和戒律，像斋戒等等。同样地，所谓回教的法、基督教的法、锡克 教的法…等等也是如此。但是「法」与这些都无关。派别意識只会造成分裂； 而正法是普遍性的，促成团结与和谐。

　　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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