Question: Bhante said that to check whether or not a teaching is true Dhamma, we need to compare it with the Tipiṭaka – the Suttanta, the Vinaya, and the Abhidhamma. But I recently heard from an ordained person that he refused to learn the Abhidhamma because the Abhidhamma is not the teaching of the Buddha. He said that before the Buddha’s Parinibbāna, the Buddha said that only the Dhamma and the Vinaya would be our teacher. So if an ordained person has such wrong view, lay people like us may follow the wrong way.
问： 尊者说过，要检视是否是真正的佛法，我们应该比对三藏，即《经》《律》和《阿毗达摩》。但最近，我听到一位出家人说，他拒绝去学《阿毗达摩》，因为这不是佛陀的教法。他说佛陀在般涅槃前说过：“只有法和律是我们的导师。”所以，如果连一位出家人都有如此错误的知见，那么在家人也很可能有同样的错误看法！
Answer: What is the first insight knowledge? The first insight knowledge is the knowledge of discerning ultimate mentality and materiality – in Pāḷi, nāmarūpaparicchedañāṇa. The Vinaya, the Abhidhamma, and the Suttanta are the three baskets, the Tipiṭaka, of the Buddha’s teaching. In the Suttanta, the discourses, the Buddha explained the Dhamma according to the inclination of the audience. The Buddha was supremely skilful in teaching the Dhamma. He would choose the right words to say to the right persons. The Buddha profoundly understood how to teach, when to teach, and whom to teach. Discerning the capability, the inclination, and the pāramī of individual persons, the Buddha would expound the Dhamma in the way each person could understand. Such expositions of the Dhamma are what is recorded in the Suttanta.
乌·雷瓦德尊者答疑：第一个观智是什么？第一个观智是分辨究竟名色法（名色识别智）。
《律》、《阿毗达摩》、《经》是佛陀教法的三个篮子，即“三藏”，这些都是佛陀的教法。在《经藏》中，佛陀是依照听众的倾向，阐述佛法。佛陀在说法方面有优胜的善巧，会选择适合的用词，对适合的人说法；佛陀深深了知如何去教导，何时教及对象是谁。明辨个人的能力、倾向和波罗密后，佛陀会以个别众生听得懂的论述来阐明法。这样的佛法教学都记载在《经藏》里。
《律》、《阿毗达摩》、《经》是佛陀教法的三个篮子，即“三藏”，这些都是佛陀的教法。在《经藏》中，佛陀是依照听众的倾向，阐述佛法。佛陀在说法方面有优胜的善巧，会选择适合的用词，对适合的人说法；佛陀深深了知如何去教导，何时教及对象是谁。明辨个人的能力、倾向和波罗密后，佛陀会以个别众生听得懂的论述来阐明法。这样的佛法教学都记载在《经藏》里。
But in the Abhidhamma, there is no such focus on any particular beings. It imparts the truth that is universal truth. Only the Abhidhamma deals with such comprehensive truth, analysing all the possibilities and impossibilities of mentality and materiality that different beings can possess. The Buddha analysed all the mentality and materiality that can possibly arise in a certain being according to the realm and according to the particular being. In humans, the number of materialities subsists in twenty-eight types of rūpa, but since men and women each possess only the male sex-decade kalāpa or the female sex-decade kalāpa respectively, each human being possesses twenty-seven types of rūpa. To attain rūpapariggaha-ñāṇa, the knowledge of discerning ultimate materiality, we need to discern all twenty-eight types of rūpa, both internally and externally. If we fail to discern them, then we fail to discern ultimate materiality, numbering twenty-eight types of rūpa altogether. Lacking such discernment, can we be said to attain the knowledge of discerning ultimate materiality?
但是，在《阿毗达摩》里，并没有聚焦对任何特定的听闻者，它所阐明的法是宇宙的真理。也只有《阿毗达摩》是针对这么广泛的真理，去分析各种名色法的可能性和不可能性，并且涵盖了不同的人。根据各生存界的有情以及根据个别特定的有情，佛陀分析了所有可能生起的名法和色法。 以人类而言，色法共有二十八种。但是因为男人和女人各有他们性别上的色法，有男性根色和女性根色，所以每一个人都具有二十七种色法。若想要证得色摄受智，辨识究竟色法的知见，我们必须要能辨识内在的和外在的所有二十八种色法。如果我们不能做到，那我们就无法辨识究竟色法。 所有二十八种色法是在一起的，缺乏这种辨识，我们可以宣称自己证得色摄受智吗？
但是，在《阿毗达摩》里，并没有聚焦对任何特定的听闻者，它所阐明的法是宇宙的真理。也只有《阿毗达摩》是针对这么广泛的真理，去分析各种名色法的可能性和不可能性，并且涵盖了不同的人。根据各生存界的有情以及根据个别特定的有情，佛陀分析了所有可能生起的名法和色法。 以人类而言，色法共有二十八种。但是因为男人和女人各有他们性别上的色法，有男性根色和女性根色，所以每一个人都具有二十七种色法。若想要证得色摄受智，辨识究竟色法的知见，我们必须要能辨识内在的和外在的所有二十八种色法。如果我们不能做到，那我们就无法辨识究竟色法。 所有二十八种色法是在一起的，缺乏这种辨识，我们可以宣称自己证得色摄受智吗？
What about mentality? The Buddha taught eightynine types of citta and fifty-two kinds of cetasika. He also taught rūpa jhāna-dhamma and arūpa jhāna-dhamma. All the akusala citta (unwholesome citta) and kāmāvacara kusala citta (sensual wholesome citta) will arise in all of us. Hence, when you feel greedy and want something or crave something, the mentalities that arise will number twenty altogether if it is associated with pleasant feeling. When you get what you want, you feel happy, don’t you? Who taught this? Where you can find this teaching? Only in the Abhidhamma. The Buddha has counted the number of mentalities that may arise in our minds. If the mind state is associated with pīti, it will be twenty. Sometimes you get what you want, but you don’t feel happy. The Buddha said sometimes lobha arises without pīti, in which case the total mentality in the mind is nineteen. Who can teach this? Only the Buddha, and only in the Abhidhamma.
那么名法呢？佛陀教导八十九种心及五十二种心所， 也教授色界禅那法及无色界禅那法。所有的不善心及欲界善心都会在我们的心中生起。当你感觉有贪心，想要或渴望某些东西时，你心里同时感受到愉悦的话，总共会出现二十个心所。当你得到了你想要的东西，心里会高兴，不是吗？ 谁教导这些？哪里可以找到这种教法？只有在《阿毗达摩》里。佛陀可以列出我们心里出现的名法。如果是与喜相应， 总共会有二十个心所。有时候得到你想要的，但是你并没有欢喜心，佛陀因此说，有时喜并不伴随着贪出现；在这种情况下，就只有十九个心所。谁能教导这些？只有佛陀。也只有在《阿毗达摩》里才看得到。
The Buddha said in the Abhidhamma that this whole world is made up of very small particles. Where did the Buddha say this? In the Abhidhamma. When you practically engage in four elements meditation, at a certain time you will break your body down into very small particles. If you pay attention with four elements meditation to living and non-living things, both internally and externally, you will see that everything around you is just tiny particles. The Buddha said there is no man, there is no woman. There are no living or non-living things. There are only very small particles. The Buddha said that, to be able to see them, you need to practise four elements meditation. When you practise four elements meditation, you will develop concentration. When you develop concentration, your body will emit light. If you continue discerning four elements in your whole body, it becomes a block of bright light. If you continue to discern four elements in the block of bright light, you will break it down into its components. You will break the block of bright light down into very tiny particles. At that time, you will agree with the Buddha. You will not argue with the Buddha.
佛陀在《阿毗达摩》里提到，这整个物质世界是由色聚所组成。佛陀在哪里讲这些法？在《阿毗达摩》里。当你开始实际投入修习四界差别，并且到某个阶段，你会把身体分解成色聚。你若以四界差别来观察一切有情及非有情，包括内在及外在的，你会发现你身边所有的万事万物，全都是色聚。佛陀说没有男人，也没有女人；没有有情，也没有非有情，只是色聚而已。佛陀说如果想要看到色聚，就要修习四界差别。当你修习四界差别时，你将能培育起定力。当你培育起定力，身体就会发光。当你持续分辨身体的四界，你的身体会变成一块光团。当你继续辨识那块光团的四界，你可以把那块光团再分解成更小的构成物，非常非常小的粒子， 即色聚。到那时候，你会同意佛陀所说的，就不会想要和佛陀争辩了。
那么名法呢？佛陀教导八十九种心及五十二种心所， 也教授色界禅那法及无色界禅那法。所有的不善心及欲界善心都会在我们的心中生起。当你感觉有贪心，想要或渴望某些东西时，你心里同时感受到愉悦的话，总共会出现二十个心所。当你得到了你想要的东西，心里会高兴，不是吗？ 谁教导这些？哪里可以找到这种教法？只有在《阿毗达摩》里。佛陀可以列出我们心里出现的名法。如果是与喜相应， 总共会有二十个心所。有时候得到你想要的，但是你并没有欢喜心，佛陀因此说，有时喜并不伴随着贪出现；在这种情况下，就只有十九个心所。谁能教导这些？只有佛陀。也只有在《阿毗达摩》里才看得到。
The Buddha said in the Abhidhamma that this whole world is made up of very small particles. Where did the Buddha say this? In the Abhidhamma. When you practically engage in four elements meditation, at a certain time you will break your body down into very small particles. If you pay attention with four elements meditation to living and non-living things, both internally and externally, you will see that everything around you is just tiny particles. The Buddha said there is no man, there is no woman. There are no living or non-living things. There are only very small particles. The Buddha said that, to be able to see them, you need to practise four elements meditation. When you practise four elements meditation, you will develop concentration. When you develop concentration, your body will emit light. If you continue discerning four elements in your whole body, it becomes a block of bright light. If you continue to discern four elements in the block of bright light, you will break it down into its components. You will break the block of bright light down into very tiny particles. At that time, you will agree with the Buddha. You will not argue with the Buddha.
佛陀在《阿毗达摩》里提到，这整个物质世界是由色聚所组成。佛陀在哪里讲这些法？在《阿毗达摩》里。当你开始实际投入修习四界差别，并且到某个阶段，你会把身体分解成色聚。你若以四界差别来观察一切有情及非有情，包括内在及外在的，你会发现你身边所有的万事万物，全都是色聚。佛陀说没有男人，也没有女人；没有有情，也没有非有情，只是色聚而已。佛陀说如果想要看到色聚，就要修习四界差别。当你修习四界差别时，你将能培育起定力。当你培育起定力，身体就会发光。当你持续分辨身体的四界，你的身体会变成一块光团。当你继续辨识那块光团的四界，你可以把那块光团再分解成更小的构成物，非常非常小的粒子， 即色聚。到那时候，你会同意佛陀所说的，就不会想要和佛陀争辩了。
The Buddha said that the very small particles are not yet ultimate materiality. They are just the smallest concepts. You need to analyse the ultimate materiality existing in each particle, such as earth, water, fire, wind, colour, smell, taste, nutritive essence, life faculty, and sensitivities. According to the Buddha’s Abhidhamma, in the eye door there are eye-sensitivity decade kalāpa, body-sensitivity decade kalāpa, male or female sex decade kalāpa, as well as mind-born materiality, nutriment-born materiality, temperature-born materiality, and life nonad kalāpa. Seven kinds of rūpa exist in the eye door.
佛陀说这些色聚，还不是究竟的色法，这些只是最小的概念。你还要去分析每颗色聚里的究竟色法，例如：地、 水、火、风、色、香、味、食素、命根、及净色。根据佛陀在《阿毗达摩》里所说，眼门里有眼十法聚、身十法聚、男性根十法聚或女性根十法聚、心生色、食生色、时节生色、 以及命根九法聚。眼门里就存在有这七类色聚。
Now I will let you reflect and let you understand whether what the Buddha taught is really true or not. When you look at something and see it, why do you see it? Because you have eye-sensitivity. Visible objects can impinge on the eye-sensitivity. Only at that time will seeing consciousness, or eye consciousness, arise. Please touch your eye. Do you feel the touch? Why? Because there is body-sensitivity. Do you see the differences between the eyes of a female and the eyes of a male? They are different! You may have been unaware of the difference before now, but they are different! This is because of female bhāva rūpa (sex materiality) or male bhāva rūpa in their respective eyes. When a man looks at a man, when a female looks at a male, when a male looks at a female, when a female looks at a female, you will see the difference. Why is there a difference? Because of bhāva rūpa. The way men move, the way men act, and the way women move and act are they the same? The Buddha said that the female bhāva rūpa spreads throughout the body of the female. Male bhāva rūpa exists throughout the body of the male. So it is different. It distinguishes the appearance and the actions of a male from a female. This difference is due to bhāva rūpa. Bhāva rūpa exist in every door. Where can you find this teaching? Only in the Abhidhamma.
现在，我要让大家想想以及让大家了解佛陀教导的是否真实。当你看东西时，你为什么能够看到？因为你有眼净色。色所缘会撞击你的眼净色，就在那片刻，眼识会生起。现在请大家摸一下自己的眼睛，感受得到触觉吗？为什么？ 因为有身净色的缘故。你是不是觉得男子的眼睛和女子的眼睛不一样？确实不同！以前可能还没有觉察到，但是它们的确是不一样！这是因为有男性根色或女性根色在他们的眼睛里。
当一个男人看一个男人，一个女人看一个男人，一个男人看一个女人，或一个女人看另一个女人时，你会看到他们的不同。为什么会有不同？因为有性根色。男人的行为举止和女人的行为举止会是一样的吗？佛陀说女性根色遍布在女人的全身，男性根色遍布在男人的全身，所以才不同。从外表和举止就可以检视出男女的不同。这些不同是由于性根色。性根色存在于每一根门。你在哪里可以找到这些教导？只有在《阿毗达摩》。
佛陀说这些色聚，还不是究竟的色法，这些只是最小的概念。你还要去分析每颗色聚里的究竟色法，例如：地、 水、火、风、色、香、味、食素、命根、及净色。根据佛陀在《阿毗达摩》里所说，眼门里有眼十法聚、身十法聚、男性根十法聚或女性根十法聚、心生色、食生色、时节生色、 以及命根九法聚。眼门里就存在有这七类色聚。
Now I will let you reflect and let you understand whether what the Buddha taught is really true or not. When you look at something and see it, why do you see it? Because you have eye-sensitivity. Visible objects can impinge on the eye-sensitivity. Only at that time will seeing consciousness, or eye consciousness, arise. Please touch your eye. Do you feel the touch? Why? Because there is body-sensitivity. Do you see the differences between the eyes of a female and the eyes of a male? They are different! You may have been unaware of the difference before now, but they are different! This is because of female bhāva rūpa (sex materiality) or male bhāva rūpa in their respective eyes. When a man looks at a man, when a female looks at a male, when a male looks at a female, when a female looks at a female, you will see the difference. Why is there a difference? Because of bhāva rūpa. The way men move, the way men act, and the way women move and act are they the same? The Buddha said that the female bhāva rūpa spreads throughout the body of the female. Male bhāva rūpa exists throughout the body of the male. So it is different. It distinguishes the appearance and the actions of a male from a female. This difference is due to bhāva rūpa. Bhāva rūpa exist in every door. Where can you find this teaching? Only in the Abhidhamma.
现在，我要让大家想想以及让大家了解佛陀教导的是否真实。当你看东西时，你为什么能够看到？因为你有眼净色。色所缘会撞击你的眼净色，就在那片刻，眼识会生起。现在请大家摸一下自己的眼睛，感受得到触觉吗？为什么？ 因为有身净色的缘故。你是不是觉得男子的眼睛和女子的眼睛不一样？确实不同！以前可能还没有觉察到，但是它们的确是不一样！这是因为有男性根色或女性根色在他们的眼睛里。
当一个男人看一个男人，一个女人看一个男人，一个男人看一个女人，或一个女人看另一个女人时，你会看到他们的不同。为什么会有不同？因为有性根色。男人的行为举止和女人的行为举止会是一样的吗？佛陀说女性根色遍布在女人的全身，男性根色遍布在男人的全身，所以才不同。从外表和举止就可以检视出男女的不同。这些不同是由于性根色。性根色存在于每一根门。你在哪里可以找到这些教导？只有在《阿毗达摩》。
Until less than two hundred years ago, scientists regarded the atom as the smallest unit of materiality. At the end of the nineteenth century and the beginning of the twentieth century, scientists acquired the ability to split an atom into neutrons, protons, and electrons. Neutrons, protons, and electrons are called sub-atomic particles. Scientists could split the atom into protons, neutrons, and electrons only at the end of the nineteenth century and the beginning of the twentieth. Long before that, the Buddha had discerned that the whole world is made up of very small particles. He had done so without instruments, without a laboratory, and only with His concentration. How long ago? Two thousand six hundred years ago. What is the molecular formula of drinking water? H2O. Two hydrogen atoms and one oxygen atom. This is what the scientists say. The Buddha said water is made up of eight kinds of materiality. The Buddha’s analysis went further and deeper than does that of scientists, even in the absence of any instruments. Scientists cannot analyse ultimate materiality. They just know materiality in a superficial way. All these teachings of ultimate reality appear in the Abhidhamma.
一百多年前，科学家还一直认为原子是物质最小的单位。十九世纪末，二十世纪初，科学家才发明把原子分裂的技术，分成质子、中子及电子，也就是次原子。科学家们一直到十九世纪末，二十世纪初，才能把原子分裂成质子、中子及电子；比他们早很多年，佛陀就觉察出整个世界都是由很小的粒子所组成。佛陀不用仪器，没有实验室，只透过定力，就能察觉出来，那是发生在多早以前的事？2600年以前。水的化学分子是什么？H2O，2个氢原子，一个氧原子。这是科学家说的；而佛陀说水是由八种色法构成。在没有任何仪器之下，佛陀比科学家分析得还要深入精确。科学家无法分析出究竟色法，他们只能知道物质的表面。所有这些究竟法的教导，都在《阿毗达摩》里。
In Thailand, there are groups which reject the Abhidhamma and the commentaries. Among ordained persons, one group does not accept the Abhidhamma and the commentaries. Another group accepts the Abhidhamma and the commentaries. For this reason, conflict arises. The commentaries explain how to practise meditation, and how to know and see the Dhamma deeply as they really are. Before you study the Abhidhamma, please read the teachings of the Buddha in the Suttanta. Then study the Abhidhamma thoroughly. After that, read the suttas again, and you’ll find that your understanding has changed completely.
有些泰国的教团拒绝接受《阿毗达摩》及其义注。在出家人中，一个教团不接受《阿毗达摩》与其义注，而另一教团接受。为了这个原因，就会起冲突。义批注释如何禅修，以及如实的瞭知与见到佛法的深入方法。研读《阿毗达摩》之前，请先读佛陀在经典里的教法，然后再彻底的研读《阿毗达摩》。接下来，再去读经，你会发现对经文的了解会完全的改观。
一百多年前，科学家还一直认为原子是物质最小的单位。十九世纪末，二十世纪初，科学家才发明把原子分裂的技术，分成质子、中子及电子，也就是次原子。科学家们一直到十九世纪末，二十世纪初，才能把原子分裂成质子、中子及电子；比他们早很多年，佛陀就觉察出整个世界都是由很小的粒子所组成。佛陀不用仪器，没有实验室，只透过定力，就能察觉出来，那是发生在多早以前的事？2600年以前。水的化学分子是什么？H2O，2个氢原子，一个氧原子。这是科学家说的；而佛陀说水是由八种色法构成。在没有任何仪器之下，佛陀比科学家分析得还要深入精确。科学家无法分析出究竟色法，他们只能知道物质的表面。所有这些究竟法的教导，都在《阿毗达摩》里。
In Thailand, there are groups which reject the Abhidhamma and the commentaries. Among ordained persons, one group does not accept the Abhidhamma and the commentaries. Another group accepts the Abhidhamma and the commentaries. For this reason, conflict arises. The commentaries explain how to practise meditation, and how to know and see the Dhamma deeply as they really are. Before you study the Abhidhamma, please read the teachings of the Buddha in the Suttanta. Then study the Abhidhamma thoroughly. After that, read the suttas again, and you’ll find that your understanding has changed completely.
有些泰国的教团拒绝接受《阿毗达摩》及其义注。在出家人中，一个教团不接受《阿毗达摩》与其义注，而另一教团接受。为了这个原因，就会起冲突。义批注释如何禅修，以及如实的瞭知与见到佛法的深入方法。研读《阿毗达摩》之前，请先读佛陀在经典里的教法，然后再彻底的研读《阿毗达摩》。接下来，再去读经，你会发现对经文的了解会完全的改观。
Because of the Abhidhamma, the Buddha is called the Omniscient One. If you ignore the Abhidhamma teachings and read just the Suttanta, you don’t see how special the Buddha’s knowledge is. The Suttanta alone does not convey such profound understanding. In the Abhidhamma, however, the knowledge is very deep and profound. No ordinary people could formulate it. Only an Omniscient Buddha could do that. If you study Abhidhamma thoroughly, you will realise how deep and how profound the knowledge of the Buddha is.
因为《阿毗达摩》，佛陀才被称为一切知者。如果你忽略了《阿毗达摩》的教法，而只读经的话，你看不出来佛陀的智慧是多么的殊胜。经文是无法传递佛陀如此深邃的知见。《阿毗达摩》的教法之深奥，不是凡人能够规划出来的；只有一切知的佛陀能够做到。假如你能彻底的研读《阿毗达摩》，你将会领悟到佛陀的智慧有多么的深遂了。
因为《阿毗达摩》，佛陀才被称为一切知者。如果你忽略了《阿毗达摩》的教法，而只读经的话，你看不出来佛陀的智慧是多么的殊胜。经文是无法传递佛陀如此深邃的知见。《阿毗达摩》的教法之深奥，不是凡人能够规划出来的；只有一切知的佛陀能够做到。假如你能彻底的研读《阿毗达摩》，你将会领悟到佛陀的智慧有多么的深遂了。
Do you know the Maṅgala Sutta? There is a sentence in it that reads, ‘Asevanā ca bālānaṃ, paṇḍitānañca sevanā’ – ‘Please don’t associate with fools; please associate with the wise.’ Those ordained bhikkhus who reject the Abhidhamma are very unfortunate. This problem occurs because of their teachers, because those bhikkhus associate with teachers who don’t really understand the teachings of the Buddha. Under the influence of their teachers, they continue on their way, not knowing that what their teachers are teaching is not in accordance with the Buddha’s teachings. In this way, without bad intentions, they have inadvertently associated with fools. Along these lines, in a certain existence when the bodhisatta was fulfilling pāramī, he made an aspiration and said, ‘May I not meet with a fool. May I not hear from a fool. May I not associate with a fool. If I need to converse with a fool, may I not take delight in his speech, and may I not follow and act according to his speech.’ This is very important! We all should make this aspiration. And the bodhisatta continued his aspiration as follows: ‘May I meet with the wise. May I hear from the wise. May I associate with the wise. May I converse with the wise and take delight in his speech, and may I follow and act according to the instructions of the wise.’ This also is very good and very important.
你们知道《吉祥经》吗？里面有一句是说：
“不亲近愚人，应亲近智者。”
那些拒绝《阿毗达摩》的出家比丘们非常不幸，这个问题源自于他们的师长，因为，这些比丘亲近那些不真正明了佛陀教法的导师。受师长的影响，他们继续原有的方式，并不知道师长所教导的，是不符合佛陀的教法。这种做法，虽然没有不良动机，但是事实上，他们已经无意中亲近了愚人。
同样的道理，在某一世中，当我们的佛陀身为菩萨，在圆满波罗密时，曾经发愿说：“愿我不会遇到愚人、愿我不会听到愚人所说、愿我不和愚人交往。如果我必须和愚人交谈，愿我不以和他交谈为乐，愿我不随顺他的意见。”这非常的重要，我们都应该发同样的愿。菩萨还继续发愿：“愿我遇到智者，愿我听闻智者，愿我和智者交往，愿我和智者交谈，喜悦智者的言谈，愿我听随智者的话语及指示。”这也非常好和非常重要的。
你们知道《吉祥经》吗？里面有一句是说：
“不亲近愚人，应亲近智者。”
那些拒绝《阿毗达摩》的出家比丘们非常不幸，这个问题源自于他们的师长，因为，这些比丘亲近那些不真正明了佛陀教法的导师。受师长的影响，他们继续原有的方式，并不知道师长所教导的，是不符合佛陀的教法。这种做法，虽然没有不良动机，但是事实上，他们已经无意中亲近了愚人。
同样的道理，在某一世中，当我们的佛陀身为菩萨，在圆满波罗密时，曾经发愿说：“愿我不会遇到愚人、愿我不会听到愚人所说、愿我不和愚人交往。如果我必须和愚人交谈，愿我不以和他交谈为乐，愿我不随顺他的意见。”这非常的重要，我们都应该发同样的愿。菩萨还继续发愿：“愿我遇到智者，愿我听闻智者，愿我和智者交往，愿我和智者交谈，喜悦智者的言谈，愿我听随智者的话语及指示。”这也非常好和非常重要的。
Sometimes we are not ready to listen to the wise. This is something that happens with all of us in life. Often we meet with fools, we speak with them, and we enjoy speaking with them. Sometimes we meet with the wise, but we feel doubt. We look at the wise with strange eyes. We think, ‘My point of view and his point of view are not the same. What is he saying?’ Rooted in your ego, you want to deny, you want to disagree, you want to object, you want to oppose. Hence we all need to be careful. We all need to be wise. We all need to make an aspiration like the one the bodhisatta made in one of his existences.
有些时候，我们还没有准备好去听智者的话。在我们的生活中，这种事情每个人都会遇到。我们经常遇到的是愚人，我们和他们谈话，还享受彼此的对话。偶尔我们遇到智者，但是却对他产生怀疑，带着异样的眼光去看，想着“我的观点和他的观点不一样，他到底在说什么呀？”由于你的自我，你想去否定、想不认同、想要反对、想与他对立。所以，我们都需要谨慎，我们都需要有智慧。我们都要像佛陀 一样，在他成佛前的某一世，发同样的愿。
有些时候，我们还没有准备好去听智者的话。在我们的生活中，这种事情每个人都会遇到。我们经常遇到的是愚人，我们和他们谈话，还享受彼此的对话。偶尔我们遇到智者，但是却对他产生怀疑，带着异样的眼光去看，想着“我的观点和他的观点不一样，他到底在说什么呀？”由于你的自我，你想去否定、想不认同、想要反对、想与他对立。所以，我们都需要谨慎，我们都需要有智慧。我们都要像佛陀 一样，在他成佛前的某一世，发同样的愿。
In the Theragāthāpāḷi there is one stanza that reads, ‘Who knows, knows who knows. Who knows knows who doesn’t know. Who doesn’t know doesn’t know who doesn’t know. Who doesn’t know doesn’t know who knows.’ Which are you – the one who knows, or the one who doesn’t know? Remember, then: Who doesn’t know doesn’t know who doesn’t know. Who doesn’t know doesn’t know who knows.
在《长老偈》里有一段偈诵：“知者知知者，知者知不知者。不知者不知不知者，不知者不知知者。”你是哪一种人呢？知道的，还是不知道的？记住，不知者不知不知者，不知者不知知者。
Source:
EXPECTATION DERIVED FROM ONE’S OWN POINT OF VIEW
Selected Questions and Answers
[主觀與期待]-精选问答篇
Ven. Revata尊者 雷瓦達
EXPECTATION DERIVED FROM ONE’S OWN POINT OF VIEW
Selected Questions and Answers
[主觀與期待]-精选问答篇
Ven. Revata尊者 雷瓦達
No comments:
Post a Comment