佛法与你 第三课 什么是佛教
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佛 法 与 你
Buddhism For You
(第 三 课)
什么是佛教
English by
Buddhist Missionary Society Malaysia
Ven. Dr. K. Sri Dhammananda
Translated by
Theravada Samadhi Education Association
马来西亚佛教弘法会.达摩难陀长老英文原著
原始佛法三摩地学会编译 Why Does The Tree Blossom? / 树为什么会开花？

There are causes for all human suffering, and there is a way to end them. / 人们的苦都是有某些因缘造成的，因此一定有方法灭除它们。

Everything in the world arises and persists as a result of a vast concurrence of causes and conditions. And everything will change and pass away when the causes and conditions for its arising and persistence change. / 当很多的因缘具足的时候，世间万法就会『生起』并『持续存在』。而当它生起与持续存在的因缘改变的时候，每件事物就会『变化』与『灭去』。

The seasons come and go. The fruit trees blossom in spring, bear fruits in summer, shed their leaves in autumn, and remain bare in winter, until the next spring comes. / 季节来了又去。果树春天开花，夏天结果，秋天落叶，而冬天光秃，直到来年的春天。

The, fruit trees blossom and bear fruits because of conditions that lead to their blooming and fruiting. Blossoms do not appear unconditioned, nor does a fruit appear by itself. / 果树开花结果是因为有促使它们开花结果的因缘条件。花不会没任何因缘条件就开放，果子也不会自己生出来。

Like the meshes of a net which are connected to one another, everything in this world is connected by a series of causes and conditions. / 就像网子，是由网孔一个接一个而形成，世间的每一样事物，也是由各种因缘条件一个接一个而形成。

Everything has its arising and passing away; nothing can be permanent without change. This is an eternal law propounded by the Buddha: Sabbe Sankhara Anicca - All conditioned things are impermanent and subject to change. / 每件事物都会有生灭；没有任何事物可以永恒存在而没有变化。这是佛陀提出的永恒真理：『诸行无常(Sabbe Sankhara Anicca.)』——所有因缘条件和合而成的事物都是无常变化的。

To believe that things can last forever is a mistake called the Theory of Permanence; to believe that things completely disappear is a mistake called the Theory of Nor-existence. / 相信事物能永恒持续存在是错误的，这称之为『常论』；而相信事物会完全地断灭也是错误的，这称之为『断灭论』。

These are only appearances observed by defiled human eyes and people become attached to appearances. The essential nature of things is free from all discriminations and attachments. / 这些只是染污之人的肉眼以及执着于表相的人所观察到的外表现象而已。事实上，任何事物的本质是离一切分别和执着的。

Since things are created by a series of causes and conditions, there is no permanency in them. As a result of the constantly changing of appearances, things are liken to a mirage and a dream. To identify this passing life for the changeless life of truth is a delusion. / 因为所有事物都是由各种因缘条件和合而成的，所以都没有恒常性。由于表相持续变化，任何事物就宛如海市蜃楼和一场幻梦，把这样短暂的人生误认为永恒不变的真实人生是一种迷惑妄想。

But ignorant people assume that this world is something permanent and worth clinging to, and act upon that assumption. As their acts are based on error, they will only be led into harm and suffering. / 但是无知的人认定这个世间是永恒而可以执取的，且依这样的认定来行动生活。由于他们的行动建立在错误的基础上，所以最后得到的结果只有伤害和痛苦。

A wise man, recognizing that the world is but an illusion, does not act as if it were real, and is free from suffering. / 一个明智的人知道这个世间只不过是一个幻影，他的一切行为表现不会仿佛世间是真实的，因此他能解脱诸苦。

WHAT BUDDHISM IS / 什么是佛教Lesson 3. / 第三课Don't you feel bewildered sometimes, not knowing just what to believe? One day, you read from an advertisement about a self-proclaimed `divine messenger' who urges you to embrace his creed. Next week, a friend tells you about a faith healer who cures diseases `miraculously' and claims that his way is the only way to salvation. / 有时候，你是否觉得很困惑，不知道究竟该相信什么？也许有一天，你看到了一篇宣传，有人自称为‘神的使者’，且敦促你信奉他的教义信念。也许下个星期，有个朋友来告诉你，有个宗教信仰医疗师能奇迹般地治愈疾病，并宣称他的方法才是解脱的唯一道路。

Then comes a sect of a religious group who warns you against the Devil who is fooling people through false teachers. Accept the authority of his scriptures you are told. His way is the only way. / 然后又来了一个宗教团体的某个宗派，警告你要对抗某个恶魔，说他那里都是邪师说法愚弄人们，然后要你接受他们经典的权威，同时也声称他的方法才是唯一的道路。

Along comes another sect of the same religion who tells you that they are the true followers because they understand the word as well as the spirit of the scriptures. / 随后，又来了同一个宗教团体的另一个宗派，他们告诉你他们才是真正的信徒，因为只有他们才真正通达世间的实相以及经典的真实义和精神。

Your common sense tells you that if everyone claims that his is the `only way', all of them cannot be completely correct at the same time. / 你的常识告诉你：如果每个人都声称他的是『唯一的道路』，那么，他们就不可能同时是正确的。

Who is right then? How can we tell who and to what extent each is right? / 既然如此，究竟谁才是正确的呢？我们如何能辨别谁是正确的以及有几分正确呢？

1. Free Inquiry / 1. 自由质问

The Kalamas, inhabitants of a small town called Kesaputta, approached the Buddha with a similar problem. They were confused with the teachings of the many religious teachers who passed their town. All these teachers spoke well of themselves and ill of others. / 葛拉玛人—一个叫做羇舍子小镇的居民—他们带着同样的问题去见佛陀，他们对许多来到该镇的宗教导师的教导感到很困惑， 因为这些导师全都说自己的才是最好的，而其它的都不好。

Did the Buddha give them another set of dogmas and dismiss the doctrines of others as false? No. Instead he gave them this unique advice the Kalama Sutta, which is often regarded as the `Charter of Free Inquiry'. It reflects the Buddhist spirit of thought and investigation. / 佛陀有另外给他们一个权威的教义吗？有驳斥其它教派的学说都是错误的吗？没有！佛陀反而给他们一个独特珍贵的建言——葛拉玛经，这一部经被视为是‘自由质问的宣言’，它反映了佛教思想和研究的精神。

"Yes, Kalamas, it is proper that you leave doubt, that you have perplexity, for a doubt has arisen in a matter which is doubtful. Now, do not be led by reports, or tradition, or hearsay. Be not led by the authority of religious texts, nor by mere logic or inference, nor by considering appearances, nor by the delight in speculative opinions, nor by seeming possibilities. nor by the idea: `this is our teacher'." / 「葛拉玛人啊！你们有疑虑是正常的，你们有迷惑也是理所当然的。因为面对一件让人可疑困扰的事情，是自然会产生怀疑迷惑的（换句话说，你们不必因为不信而内心不安）。葛拉玛人！你们听着：『

01. 不可因为「常常听人这么传说」就信以为真。（或不实谣言故。） 02. 不可因为「是大家遵奉的传统」就信以为真。（或误谬荒诞故。） 03. 不可因为「是普遍相信的报告」就信以为真。（或难免疏漏故。） 04. 不可因为「是有经典作依据的」就信以为真。（所载非无疑故。） 05. 不可因为「符合于逻辑的推测」就信以为真。（逻辑有时穷故。） 06. 不可因为「符合于常识的判断」就信以为真。（常识非真常故。） 07. 不可因为「符合于类比的推论」就信以为真。（物类各有道故。） 08. 不可因为「和自己的观点吻合」就信以为真。（或成见偏见故。） 09. 不可因为「符合的机率非常高」就信以为真。（或挂万漏一故。） 10. 不可因为「是导师或权威所说」就信以为真。（仰慕失理智故。）

※What can we learn from this advice? / 我们从这个建言能学到什么？

There are good reasons why we should heed his advice. Some religious groups coin slogans to be repeated over and over again like what is done in an advertisement until a person simply succumbs to those suggestions. / 很多很好的理由告诉我们：彪们应该听从佛陀的建言。一些宗教团体制造一些标语，然后像打广告一样反复地播放，直到人们完全屈从于那些建言为止。

Take heed. Dictators and political indoctrinators know that if a lie is repeated many times over authoritatively, people will begin to believe it to be true. / 请留心！独裁者和政客们都知道：一则谎言只要假藉权威重复多次，人们慢慢就会相信它是真的。

Do not blindly believe a tradition or the sacred scriptures. A tradition may lose its meaning through the ages. Sacred scriptures are not free from interpolations, additions and deletions made by pious theologians and scholars. / 不要盲目地相信传统或神圣的经典，因为传统可能在时间的迁流当中失去了它的真实意义，而圣典也免不了会被虔诚神学家和学者加以窜改、添加与删减。

The Buddha warned us against logic and opinions. The highest truth is beyond the ability of an untrained human mind to reason out logically and understand. Supramundane experiences cannot be understood by mundane logic. It is only after a person has attained insight through mental purification that he can understand the supramundane. / 佛陀提醒我们不要轻信逻辑和见解，为为终极真理不是凡夫之心依逻辑推论就能了解的，出世间的体证不是世间逻辑所能通达的，只有在一个人依清净心获得智慧洞见之后才能通达出世间法。

Man is a hive of opinions. If an idea agrees with the opinion he is holding, he accepts it. Otherwise, he rejects it. It is very difficult for him to learn new things or broaden his outlook. He is a prisoner of his opinions. / 人们总是有一堆的见解，如果有个观念和自己的见解相同，他就会接受它， 否则，就会拒绝它。这种人很难学习新的事物或者拓展自己的观点，他变成了自己见解的囚犯。※How then do we know what to accept or to reject? /我们如何能知道该接受什么或拒绝什么？

This piece of advice is so good that we should bet them carved on marble and hung above every doorway. The Buddha said: / 佛陀的这个建言真的太宝贵了，我敢打赌他们一定把它刻在大理石上而且挂在家家户户的门上。佛陀说：

"But. Kalamas, when you yourself know what is bad, blameworthy and censured by the wise, abandon those things. When you yourself know these things are good, not blameworthy, butpraised by the wise, accept and practise them." Thus was it said. And in reference to this was it said. / 「葛拉玛人！当你自己确切知道：‘某些事物是不好的、错的、被明智者谴责的’，那么你们就应当舍弃它们。当你自己确切知道：‘某些事物是好的、对的、被明智者赞扬的’，那么你就应当采信并依之修学。』」以上是我所说，而且对于我所说的，你们也当依此原则抉择之。」

We should always consider carefully before doing or accepting a thing. Ask ourselves: Is this a wholesome thing? When performed, does it bring happiness to ourselves as well as others in both the short run and long run? Is this an action which wise people would do without hesitation? / 我们在做或接受一件事物之前应该要仔细地考虑清楚。问问我们自己：这是一件有益的事物吗？做了会带给自己和别人、现在与将来都快乐吗？这是明智的人毫不迟疑就会去做的一个行为吗？

The Buddha was open-minded about other religions and did not accuse them of willful deceit. There are good teachings in other religions too. He advised us: "If you find truth in any religion, accept that truth." / 佛陀对其他的宗教是心胸开放的而且没有指控他们是恶意的欺骗。在其他的宗教里也有很好的教导。佛陀劝勉我们：「如果你在任何的宗教发现了真理，都应该接受那个真理。」我们不能因为宗教不同而拒绝他们的真理，更何况真理不是只有佛教才有，真理是没有宗教派别的局限的。

Even his own doctrines were not excluded from critical investigation. He said, "One must not accept my teachings from reverence but first try them as gold is tried by fire." / 即使是佛陀自己宣说的教义也不能被排除于前述十项严格的检核之外。他说："任何人都不能因为尊敬我而接受我的教导，你们应当像用火检验黄金那样，严格的检验我的教导。"

Hence, the freedom of thought encouraged in Buddhism is unique in the history of religions. The Buddha gave us this freedom because we need it to gain emancipation from suffering. This goal is not attained as a reward given by a divine grace but as a result of our own realizations of the truth. / 因此，在整个宗教历史中，唯独只有佛教是鼓励全面自由思想的。佛陀鼓励我们不要盲目轻信而且可以自由质疑，因为我们需要用它来解脱苦恼。苦恼的解脱不是神佛恩赐就能得到的，而是要我们自己精进思惟修学，最后通达真理才能获得的。

2. The Practical Approach / 2. 实际的方法Buddhism and science bear great similiarities in areas of ideals and general principles. Both advocated free inquiry and freedom from authoritarian dogma. / 佛教和科学在目标和大原则上是相似的。两者都主张自由质疑以及没有权威的教条。

The Buddha discouraged the vain search after speculative issues which do not lead to the release of suffering. He considered questions such as the origin and end of the universe to be a wilderness of opinions. / 佛陀不鼓励徒劳无益地穷究一些不能解脱苦恼的推测性问题。他认为宇宙的起源和结束这一类的疑问是徒增迷惑的知见。

As an illustration, he gave the parable of a man who was shot with a poisoned arrow. The first thing to do is to remove the arrow as soon as possible. A person who indulges in speculative thinking and arguing is like the wounded man who refuses to seek a cure to the wound unless all his curiosity has first been satisfied. He _will surely die before that. / 举例来说，他曾经作一个譬喻：有个人被毒箭射伤了，第一要务应该是要尽快把箭除去，但是他却不立急寻求医治，反而要先研究那支箭是用什么材质做的？那个毒是什么毒…等等。一个沉迷在推测性思惟与争论的人就正如这个中了箭的人一样。他要等他的所有疑问都解决了才要求医，结果当然，他在送医之前就一命呜呼了。

It is also like a man who has worn a blind fold all his life and attempts to understand vision by logic or by repeating in his mind the words `green' and `bright' or having faith in `vision.' The man may ask questions about the nature of light, but to try explaining it to him is useless. Therefore, the Buddha discussed one thing and one thing only; that is, how to take off the blindfold. / 这情形又如一个人，他终其一生戴上眼罩，而想借着逻辑推理、反复诵念‘绿色’‘光亮’、或增强自己对视觉的信心，来了解视觉到底是怎么一回事。这个人可能提出很多有关于光的性质等疑问，但是无论你再怎么向他解释都是没有用的。因此，佛陀只讨论一件事且只有这一件事——如何脱掉眼罩。

Buddhism has a practical and specific purpose -- the cessation of suffering and all other irrelevant issues are completely cast aside. The Buddha demanded first, a study of life and phenomena in respect of their laws. This approach makes Buddhist philosophy, a scientific or positive philosophy. / 佛教的目标是实际而明确的——苦的止息，而所有其他不相干的议题都完全搁置一边。佛陀要求我们首先要探究宇宙人生万法的真理，这个见解使得佛教哲理成为一种理性科学或实证哲学。

※Experience the Dhamma / 体证佛法

The fruits of the Dhamma (the teachings) can be experienced here and now. If one is to walk the path as has been outlined by the Buddha. then anyone can attain happiness and peace. / 『法（教导）』的果实可以在当下就得到体验。只要有人愿意践履这条佛陀指出来的道路，任何人都能得到喜悦寂静。

Nibbana is not reserved for Buddhists. It is open to everyone regardless of his race, religion, physical characteristics, etc. so long as he walks the right path. / 涅槃不是特别为佛教徒而专设的。它是开放给所有人的，任何人不论种族、宗教、身体特性……等等有何差异，只要你能走在正道上就能获得。

Just as a physicist in London announces that water freezes at 0°C: and boils at 100°C at sea level, anyone in New York, Kuala Lumpur. Tokyo or Amsterdam can conduct the same experiment to test the truth of the statement. / 正如伦敦的一位物理学者宣布的：「在海平面地带，水0°C 时会结冰而100°C 能煮沸。」任何人不论在纽约、吉隆坡、台北、东京或阿姆斯特丹，都能进行相同的实验来测试这一段陈述的真实性。

※Buddhism is beyond science / 佛教是超越科学的

Scientific knowledge is completely dependent on the five senses for its verification, but Buddhism goes beyond science in its acceptance of truth. While Buddhism accepts the knowledge from the senses, it also admits knowledge that comes through personal experiences and through mental culture by training and developing a concentrated mind. / 科学知识完全依赖五个感官来进行检验的工作，但是佛教在检验接受真理这方面超越了科学。因为，佛教虽然接受来自感官检验的知识，不过，它也承认『个人的体验』以及通过训练培养正念，然后依正念而得到的『心智的觉悟』。

Buddhism alone says that the riddle of existence can be solved. Birth can be stopped, not by destroying matter universally, but by stopping the conditions for rebirth. Science is not concerned with the moral consequences: Buddhism is! / 只有佛教宣称：「一切存在的谜都能被解答。」我们可以停止生死，但不是去毁坏外在的事物，而是去停止轮回的因缘条件。科学不关心世间的道德因果，而佛教则关心之！

As Bertrand Russel, the great philosopher of our times, in the History of Western Philosophy said of Buddhism: "It takes up where science cannot lead because of the limitations of the latter's physical-instruments. Its conquests are those of the mind." / 当代的伟大哲学家伯传.罗素，他在西方哲学历史一书中谈到：「佛教能做到科学所做不到的，因为佛教征服的是我们的心，而科学则受其物理仪器的局限。」

3. Self-Reliance / 3. 自依止

Do you realize that you make your destiny? The Buddha said that all our griefs, misfortunes and anxieties spring from the imperfections of heart and mind. We like to think that someone else is responsible for our sufferings by predetermining our fate or perhaps our sufferings arise without causes. These are wrong views. Man is the result of his actions performed in the past. As a result of wrong view and delusion, he suffers from the consequences of his evil deeds. Since man is responsible for his sorrow, it is within his power to put an end to it. / 你知道你自己决定你的命运吗？佛陀说：「我们所有的悲伤、不幸和忧恼都是源自于我们心灵的缺陷。」很多人总是认为有个未知的众生预先决定了我们的命运而主宰我们的苦恼，或者认为我们遭遇苦恼是没有原因的，这些是错误的见解，人要为过去所做行为的结果负责。就是因为错误的见解和迷惑，人们才会在过去错误行为产生苦果时感到苦恼。既然人要为自己的悲伤负责，当然也就要靠他自己的力量去结束它。

The Buddha explained very clearly that the good and bad deeds we perform have their resultant effects good deeds yield good fruits while evil deeds yield bad fruits. The Buddha also taught us the way to dispel our ignorance. By our own effort of leading a moral life and undertaking mental purification, we work our way towards the release of suffering. / 佛陀解释得非常清楚：我们所做的善恶行为都会有果报，善有善报，恶有恶报。佛陀也教我们破除我们无明的方法：「努力过一种道德的生活并且净化我们的心灵，就能走向解脱诸苦的圣道。」

"By oneself is one defiled, By oneself is one purified." / 「我们自己染污了自己，也要自己净化自己。」

Our life, our society, our world is what you and I want to make of it, and not what some other unknown being wants. The Buddha showed us the path. If is left to its to follow it to obtain purification. Effort is needed to eradicate the passions of lust, hatred and ignorance that defile the mind. / 我们的生活、社会及世界是随着你我的意欲造成的，而不是随着其他未知众生的意欲。佛陀为我们指出了一条道路，接下来就要我们自己跟着这条路努力去获得清净，想要消除染污我们内心的贪瞋痴烦恼，精进是不可或缺的。

If you have been harbouring thoughts of vengeance and on realizing that these thoughts are unwholesome, you would want to eradicate them. Who can best eradicate these thoughts from your mind? Others? Others may provide the favourable conditions but you must do the work you are responsible for. Only you yourself, armed with right effort, can eradicate unwholesome thoughts. / 假设你长久以来内心一直隐藏着复仇的念头，当你了解这些念头是很不健康的时候，你就会想要消除他们。但是，谁能有效地消除你心中的这些念头呢？别人吗？别人可以提供你有利的助缘，但是你该负责的部份一定要你自己去做，只有你自己加上正确的精进，才能消除不健康的念头。

"You yourself should walk the path Buddha merely shows the way." / 「你自己要去践履圣道，佛陀只是为你指出道路。」

Confidence / 信心

No blind faith is necessary to understand the Dhamma. The Buddha-Dhamma is built on a bed-rock of facts and realizations. The truths that are expounded can be tested and verified by personal experience. / 想要了解佛法是不需要盲目信仰的。佛法是建立在事实和实践的岩床上，它所阐述的真理可以由任何人自己亲自体验而加以检测与证明。

Faith in the theistic sense is not found in Buddhism. Referring to the `blind' nature of faith, Voltaire said, "Faith is to believe in something which your reasons tells you cannot be true: for if your reason approved of it, there is no question of blind faith." / 有神论者的信仰在佛教里是找不到的。提及信仰‘盲目的’性质，福尔泰曾这么说：「信仰就是相信你的理智告诉你不可能是真实的事；因为如果你的理智赞同那件事，就没有盲目信仰的问题了。」

Confidence is the product of reason, knowledge and experience. When it is developed, confidence can never be blind. / 信心是理性、知识和经验的产物，所以当你发展出了信心，那绝不会是盲目的。

Confidence born of knowledge need not necessarily be confidence born of one's personal experience only. That is why people pay big fees to doctors, to people who have acquired specialized medical knowledge. We need not undergo a medical and a pharmaceutical course before accepting the doctor's prescription. He has made it his business to acquire the necessary experience and knowledge to cure others. Being confident of his competence, we accept and act on his advice. / 依于知识而建立的信心不必一定是依自己亲自体证而生起的信心，那就是为什么人们愿意支付大笔费用给医生以及一些有专业医学知识者的原因——因为我们对于他们的专业知识有信心，所以我们在接受医生的处方之前，不需要自己也接受医疗与药物的相关课程，医生已经将获取医疗上必需的经验与知识当成他的本分事，而由于对他的能力有信心，我们就会接受他的忠告并依之行动。

To the Buddhist, the Buddha is the greatest instructor of all time. In the Dhamma, there is nothing that is impractical or irrational. The Buddha practised what he taught; and he taught what he practised. / 对佛教徒而言，佛陀是历史上最伟大的导师；佛法中也没有不切合实际或不理性的东西。佛陀已实践他所教导的；而且他只教导他已实践的。

4. Come and See / 4. 来见

The teaching of the Buddha is qualified as ehi-passiko, inviting you to `come and see' but not to come and believe. The question of belief arises when there is no seeing. The moment you see, the question of belief disappears. / 佛陀的教导被标举为『来见(ehi-passiko)』，意思是邀请你『来见』，而不是邀请你『来信』。信不信的问题是因为我们没亲见才产生的，当你亲见的当下，信不信的问题就消失了。

If I tell you that I have a gem hidden in the folded palm of my hand, the question of belief arises. As you do not see the gem yourself, your belief will be based on how well I am able to convince you. But if I unclench my fist, the question of belief does not arise as you can judge for

yourself whether or not the gem is there. / 如果我告诉你我的拳头里藏有一颗珠宝，信不信的问题就产生了，而由于你没有亲眼见到那颗珠宝，所以你的信心就看我说的话能让你信服几分而定了。但是，如果我张开我的拳头，就没有信不信的问题了，因为你自己就可以判断有没有珠宝。

A phrase in the Buddhist texts read: "Realizing, as one sees a gem in the palm." / 佛典中有一句经文说： 「要体悟佛法，就像见手中的珠宝一样清楚。」

Practise the Dhamma / 修学佛法

The Buddha's teaching shows a unique path of enlightenment, and is not a subject to be studied from a mere academic standpoint. The doctrine must be studied first, then practised and finally realized. / 佛陀的教导为我们指出了觉悟的唯一道路，而且那不是仅作学术立场研习即可的一门学科。换句话说，我们必须先研习佛法的教义，接着要修学，最后还要亲证。

Mere learning is of no avail without practise. According to the Buddha, the learned man who does not practise the Dhamma, is like a colourful flower without scent. / 只学习而不修行是没有用的。依佛陀的教导，很懂佛法学问而不修学佛法的人，就像一朵颜色五彩缤纷却没有香味的花。

Even if a person is located far away from the Buddha but if he practises the Dhamma, is calm, composed and restrained than that person is close to the Master: he who sees the Dhamma, said the Buddha, sees him. This is the advice the Buddha gave to a monk who followed the Blessed One like a shadow but did not practice the Dhamma. / 一个人即使他离佛陀很远，只要他修学佛法， 他一定会比围在佛陀身边而不修学的人更能得到平和、寂静与自制。佛陀说过：「见法即是见佛。」这是佛陀送给一位比丘的忠告，因为他整天如影随形跟着佛陀却不修学佛法。

Buddhism contains an excellent moral code for monks and laity, but it is much more than an ordinary moral teaching. Morality is a means, not an end in itself. It is only the first stage on the Path to Purity. Beyond morality is wisdom. The base of Buddhism is morality, and wisdom its apex. / 佛教为比丘和在家人制订了很好的戒律，但是它比一般的道德教学要求得更高。道德戒律只是一个手段，它本身不是目的，而只是清净圣道的第一阶段而已，在戒律之后则是智慧。佛法的基础是戒律， 而智慧则是顶峰。

In Buddhism, wisdom is paramount; for purification arises from wisdom and insight. The Buddha never praised mere intellect. / 在佛教里，智慧是最重要的，因为清净是从智慧和洞察力生起的。佛陀不曾赞叹只有聪明才智的人。

A genuine Buddhist, besides gaining knowledge, must practise loving-kindness and compassion towards every living being. Compassion embraces all sorrowful. Wisdom gained by development of the qualities of the mind and heart is wisdom par excellence. / 一个真正的佛教徒， 除了要获取智慧以外，一定要修学对一切有情众生的慈悲心，慈悲心能拥抱所有的悲伤，只有从慈悲心生起的智慧才是真正的无上智慧。

References / 参考资料K. Sri Dhammananda, What Buddhists Believe (BMS) / 达摩难陀长老着，佛教徒信仰的是什么（佛教弘法会出版）

Narada Thera, Buddhism In A Nutshell (BPS) / 那烂陀长老着，佛学简说（佛教出版学会出版）

 

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