18. The Process of Spiritual Unfoldment
18. 靈性開展的歷程

1. Four Ways
四種方式

It is not so that only a certain soul who is meant to unfold evolves. Every soul evolves in its own time; only the rhythm of the soul’s progress depends upon the speed with which it evolves. Whether a person is inclined to evolve or not, the inner inclination of his soul is to continue its process of unfoldment. Therefore, if among a thousand persons only one can be seen taking the spiritual path, the remaining ones are evolving just the same. It is before our eyes that we see such distinctions as some people going upwards and some downwards, some going forwards and others backwards; in reality all are going forwards, some slowly, others more rapidly.

並不是只有某個注定要開展的靈魂才會演進。每個靈魂都會在自己的時候演進；靈魂前進的節奏，取決於它演進的速度。無論我們是否有意向前發展，靈魂內在的傾向，都是繼續開展。因此，即使一千個人當中，我們只看見一個走上靈性道路，其餘的人也同樣在演進。在我們眼中，有些向上，有些向下；有些前進，有些後退。實際上，所有靈魂都在向前，只是有些緩慢，有些較快。

1. There are four different ways in which people evolve. One form of evolution is advancing like a drunken man who does not know where he is going, whether he is on the right or on the wrong path. He does not look around, he is enjoying his drink; he is joyful, just passing through life. It is the condition of souls who do not know where they are going and where they have come from. They do not see what is beautiful and what is not beautiful, they do not try to distinguish between right and wrong. Drunken by life’s absorption they journey along life’s path and, falling down a thousand times, they arrive one day at the same destination.
   
   我們演進的方式有四種。其中一種，像醉漢一樣向前走，不知道自己要去哪裡，也不知道走的是對的路還是錯的路。他不看四周，只顧享受杯中之酒，歡歡喜喜地度過一生。有些靈魂就是如此，不知道自己往何處去，也不知道從何處來。他們看不出什麼是美、什麼不是美，也不試著分辨是非。他們沉醉於生活，沿著生命的道路前行，即使跌倒千次，終有一天仍會抵達同一個目的地。
   
   It is wrong to think that sinners and wrongdoers-whom we make so by our man-made laws-are deprived of the bliss of spiritual attainment. They attain it just the same, only they arrive in their own time, and sometimes a drunken man walks more quickly and may arrive before another person who is not drunken. We cannot always judge who is going to arrive first. Nevertheless, the drunken man may have his own joy, the joy of intoxication, but he is deprived of the other joy that the sober one experiences, the joy of seeing all the beauty that can be noticed on the way, and the bliss of taking every step in life with open eyes. Intoxicated with the wine he has taken and caring little for anything else he is deprived of that bliss. Such is the picture of life: many go along the path of life like drunks without admitting it. Even a drunken man will not say, “I am drunk.” He is quite sure of his feet.
   
   如果我們認為，罪人與作惡者——那些被我們依人為法律如此界定的人——無法享有靈性成就的至福，那就錯了。他們同樣會達到，只是在自己的時候抵達。有時醉漢走得更快，甚至可能比清醒的人更早到達。我們並不能總是判斷誰會先到。然而，醉漢雖然有自己的樂趣，有沉醉的樂趣，卻無法享有清醒者所體驗的另一種喜悅：看見沿途一切可見之美的喜悅，以及睜著雙眼走過生命每一步的至福。他沉醉於飲下的酒，對其他一切毫不在意，因而錯過了這份至福。生命的景象就是如此：許多人像醉漢一樣走在人生路上，卻不肯承認。即使是醉漢，也不會說：「我醉了。」他還深信自己步履穩健。

2. Another one is taken to the goal while asleep. Imagine! This person was journeying through a beautiful nature, but instead of looking at the beauty he is asleep. He will arrive at the same destination but has not taken the opportunity of enjoying all the beauty there is to be seen. Nevertheless, he will arrive where he is bound to.
   
   另一種，是在睡夢中被帶到目的地。想像一下！他一路經過美麗的自然景色，卻沒有欣賞，而是睡著了。他會抵達同一個目的地，卻沒有把握機會，享受沿途一切可見的美。儘管如此，他仍會到達自己要去的地方。

3. The third form of evolution is that of the person who goes along this path indifferent to it. He also will arrive at the same destination, but because of his indifference he forgets and is unable to experience many things that he could have experienced with sympathy. Many do not notice the beauty that is to be found in the world.
   
   第三種演進方式，是沿著這條道路前行，卻對它淡漠。他也會抵達同一個目的地，但由於淡漠，許多事物被他遺忘；原本可以懷著同理心體驗的種種，他也無法體驗。許多人並未留意世間可以發現的美。

4. The fourth way is that of the person who journeys with open eyes and heart, enjoying everything he sees. His coming to the goal is a great benefit: he has fulfilled the purpose of life. Therefore it is this particular way that may be called the spiritual path. It is the path one can tread with open eyes and heart, with sympathy and trust. Whether there is sorrow or joy or happiness, one can enjoy all things in life, everything has its beauty.
   
   第四種方式，是睜開雙眼、敞開心，享受所見的一切而前行。他抵達目的地時，收穫豐厚：他已實現了人生的目的。因此，正是這種方式，可以稱為靈性道路。在這條道路上，我們可以睜開雙眼、敞開心，懷著同理與信任前行。無論遭逢悲傷、喜悅或幸福，我們都能領略生命中的一切；每件事都有它的美。

However much a person seems uninclined to spiritual attainment, yet there is a continual craving going on in the depth of his being.

無論我們看來多麼無意追求靈性成就，在生命深處，仍有一份渴望持續不息。

• When he feels that irritation he thinks, “What is the matter? Perhaps I have not enough money. That is my trouble.” He then goes and works, he wants to collect money in order to be happy.
  
  當我們感到那份不安時，可能會想：「究竟怎麼了？或許是我的錢不夠，問題就在這裡。」於是便去工作，想累積金錢，好讓自己快樂。

• Another one feeling that irritation thinks, “I am lonely, I must find a friend who will make my life happy.”
  
  另一些感到這份不安的人會想：「我太孤單了，必須找到一個朋友，讓我的生活快樂起來。」

• A third one thinks, “I should have a big position, a high office. That is what troubles me. If I had it, I would be happy.”
  
  還有一些會想：「我應該有顯赫的地位、崇高的職位。這才是令我苦惱的事。如果擁有了，我就會快樂。」

No one of them knows the real reason of that irritation and, as by scratching, irritation grows more and more, so by trying to satisfy the craving they feel in their soul — the craving to attain something without knowing what they want — it grows too. They have one thing and another and then see that they are more and more dissatisfied; the further they go in the pursuit of satisfaction, the more dissatisfied they become.

他們都不知道這份不安真正的原因。就像搔癢時越搔越癢，我們試著滿足靈魂中的渴望——想得到某種東西，卻不知道自己究竟想要什麼——那份渴望也會越來越強。我們得到了一樣又一樣，卻發現自己越來越不滿足；在追求滿足的路上走得越遠，反而越不滿足。

This is not the case of one or two persons; there is hardly one person among a thousand who, having realized the pursuit of all these different things and having attained them, feels satisfied. These are perhaps means of going forwards, but they are not the goal, they bring no satisfaction. Do you think that a poor man, if money was left to him, would be contented? His irritation would grow more and more in some way or other, because it is caused by something else: it is the craving of his soul to attain a harmonious condition.

這並不是一兩個人的情況；一千個人當中，也難有一個在追求並得到這些種種事物之後，真正感到滿足。它們或許是向前走的途徑，卻不是目的地，也帶不來滿足。你以為，一個貧窮的人若繼承了一筆錢，就會心滿意足嗎？他的不安仍會以某種方式越來越強，因為它另有原因：那是靈魂渴望達到和諧的狀態。

There is a story in Arabia of a dervish who came before Alexander the Great asking, “Will you fill my little cup with golden coins?” Alexander thought the little cup was a small thing to fill with gold coins. He asked his treasurer to fill it, but as the treasurer began to do so, the more coins were poured into it the wider the cup appeared. It seemed that it would never be full, always a place was left open to be filled. Alexander was much surprised and thought, “If this continues all my treasure will be taken.” He asked, “Oh dervish, what magic cup do you have here? What is it?”

阿拉伯有個故事：一位蘇菲行者（dervish）來到亞歷山大大帝面前，問道：「你願意用金幣裝滿我的小杯子嗎？」亞歷山大覺得，用金幣裝滿這麼小的杯子，是件小事。他吩咐掌管財庫的官員把杯子裝滿，然而金幣倒得越多，杯子看起來就越大。它似乎永遠裝不滿，總有空處等待填補。亞歷山大十分驚訝，心想：「再這樣下去，我所有的財寶都會被拿走。」他問：「蘇菲行者啊，你這是什麼魔法杯子？它究竟是什麼？」

[譯註] dervish 指蘇菲傳統中的修行者，常與簡樸生活、放下世俗執著及靈性修持相連。

The dervish answered, “This is the cup of the desire of man. This cup is always empty and the more you fill it the more empty it becomes; it is never filled.”

蘇菲行者回答：「這是人類欲望的杯子。它總是空的，越是填滿，反而越空；它永遠裝不滿。」

Desire for wealth, power, position, for pleasure and comfort, for all things belonging to this world, is continuously there. The irritation felt in the soul, man attributes to desire, thinking, “The restlessness, the dissatisfaction I feel comes from lack of this or that” and so he spends his time going on from one thing to another. He is wrong, for wherever he arrives, whether he is successful or not, in both cases the irritation never ceases. It continues when a person begins his progress in the spiritual line.

對財富、權力、地位、享樂與舒適，對一切世間事物的欲望，始終存在。我們把靈魂中的不安歸因於欲望，心想：「我之所以焦躁、無法滿足，是因為缺少這個或那個。」於是，我們把時間花在一樣又一樣的追求上。這樣的理解是錯的，因為無論走到哪裡，成功與否，那份不安都不會止息。即使開始在靈性道路上前進，它仍會持續。

Many people may say today, “Oh, but I am practical,” which means that they do not believe in dreams or in anything spiritual. Yes, they can say it today, but tomorrow they will not say it. It is a condition; one says it when one is drunk, when one is intoxicated, but the moment a person becomes sober he begins to feel a craving which remains unsatisfied.

許多人今天可能會說：「噢，但我很務實。」意思是，他們不相信夢想，也不相信任何靈性的事物。是的，今天他們可以這麼說，明天卻未必還會如此。這只是一時的狀態；我們在醉中、在沉迷之中，會說這樣的話，但一旦清醒，就會開始感到一份尚未得到滿足的渴望。

Have I not seen during my travels throughout the whole world how scientists, after having made a great name and after having seen much of the world, understanding the realm of reason and logic, were still trying to discover something they did not know, some experience they had not made, to find something they had not explored?

在我走遍世界的旅途中，不也曾看見這樣的科學家嗎？他們已聲名卓著，見識過廣大的世界，也通曉理性與邏輯的領域，卻仍試著發現自己尚不知道的事物，尋求尚未有過的經驗，探索未曾探索的領域。

There is a beautiful story of an old scientist who never believed in God, but whose wife had religion. When the scientist became ill and old and his reasoning faculties and the stiffness he had against spiritual things became loosened, he said to his wife, I wonder if there is anything. I will not believe it, but I should like to know if there is anything else. You never lacked religion, do you think there is something? You are so happy.”

有個美麗的故事，說的是一位從不相信神的老科學家，而他的妻子有宗教信仰。當他年老、生病，推理能力逐漸衰退，對靈性事物的頑固抗拒也鬆動了，他對妻子說：「我想知道，是否還有些什麼。我不會相信，但我想知道，是否還有別的存在。你一直都有信仰，你覺得真的有嗎？你是這麼快樂。」

She said, “I am happy in the belief I have.”

她說：「我的信仰讓我快樂。」

I cannot have that belief,” answered he, “but I have you and what I can share is your happiness.”

他回答：「我無法擁有那樣的信仰，但我有你，也能分享你的快樂。」

If one cannot believe directly, belief is taken indirectly. Not only mankind but even birds and beasts are attracted to an illuminated soul. A soul who radiates spirituality, who has realized the meaning of life, can impart his conviction even to the unbeliever who has never believed in soul or hereafter. Even the soul of the unbeliever becomes satisfied, even such a soul is blessed through contact with a person who has realized truth.

如果我們無法直接相信，也能間接領受信仰。不只是人類，連鳥獸都會受到一個光明的靈魂吸引。一個散發靈性光輝、已證悟生命意義的靈魂，甚至能把自己的確信傳遞給從未相信靈魂或死後生命的人。即使是不信者的靈魂，也能得到滿足；這樣的靈魂，也會因接觸一位已證悟真理的人而蒙受祝福。

2. Stages of the Path
道路上的階段

Steps 4-6
第四至第六步程

When the time comes that the intoxication of life begins to diminish and man begins to look at life differently, what comes first is a kind of depression, a kind of disappointment in things and beings. He thinks that all he had considered valuable has lost its value and importance. He begins to see falsehood behind all he had thought was so real and a kind of depression, of disappointment and bitterness begins to come over him. Be not surprised if a thoughtful person shows disappointment and changes his point of view about things he once considered valuable and important. His looking at things from a different point of view is natural.

當對生活的沉醉開始消退，我們開始以不同的眼光看待生命，最先出現的，是一種低落，一種對事物與眾生的失望。我們覺得，曾經珍視的一切，都失去了價值與重要性；也開始看出，曾以為如此真實的事物，背後竟有虛假。低落、失望與苦澀，於是逐漸湧上心頭。如果一個深思的人流露失望，對曾經珍視的事物改變了看法，不必驚訝。他開始從另一個角度看待事物，是很自然的。

No doubt those who surround him begin to say, “These are the dishes you enjoyed so much, these the things you valued so much a few months ago. What has happened? Some change has come over you!” It is so, a change has come and the person has taken a step forwards. This change, this sort of disappointment he may show more or less. The more thoughtful the person the less he shows it, and the less thoughtful the more he shows bitterness: it is according to his evolution. One person shows his disappointment in tears, another in smiles. The one who shows it in smiles is superior; it is the way one should take in life.

身邊的人自然會開始說：「這些菜餚，你以前不是很喜歡嗎？這些事物，幾個月前你不是還很珍惜嗎？發生了什麼事？你變了！」確實，改變已經發生，他向前邁出了一步。這份改變、這種失望，可能流露得多，也可能流露得少。越能深思，流露得越少；越缺少深思，表現出的苦澀越多，這取決於他的演進程度。有些以眼淚表達失望，有些以微笑表達。能以微笑表達的，境界更高；這是我們應當採取的處世方式。

Step 7
第七步程

Another step leads to the stage of bewilderment. He who has arrived at that stage is no more depressed or disappointed, but amazed at things about which ordinarily no one would be amazed. He is amazed because his eyes are open. Others see the same things, but their eyes are closed, so the same experience does not touch them. This person feels it and wonders about it. There is a continual bewilderment, and what causes it most is human nature, every aspect of human nature, its every turn and twist and its many phenomena. He looks at life, and it becomes so interesting. He need not seek solitude, he stands in the midst of the crowd and yet may enjoy every rub and knock. Every experience, all things amaze him and only make him smile and wonder. All such words as kindness, goodness, love, infatuation, connection have a different meaning for him.

再向前一步，便進入驚奇的階段。走到這個階段，我們不再低落或失望，反而會對平常不會令誰驚訝的事物感到驚奇。之所以驚奇，是因為雙眼已經睜開。別人看見同樣的事物，雙眼卻仍閉著，因此，同樣的經驗無法觸動他們。我們卻感受到了，並為之驚奇。這種驚奇持續不斷，而最令人驚奇的，是人性：它的每一面、每一次轉折，以及種種表現。我們看著生命，發現它變得如此有趣。不必尋求獨處，即使站在人群之中，也能領略每一次摩擦與碰撞。每一種經驗、每一件事，都令人驚奇，只讓我們微笑、讚歎。仁慈、善良、愛、迷戀、連結，這些詞語對我們而言，都有了不同的意義。

One might ask, “Does he become critical and cynical?” No, since he understands, he is much beyond cynicism and criticism, but there is bewilderment, continual amazement at his every experience from morning till evening.

或許有人會問：「他會變得挑剔、冷嘲熱諷嗎？」不會。因為理解，他早已遠遠超越冷嘲與批判；所感受到的，是驚奇，是從早到晚，對每一種經驗持續不斷的驚歎。

Step 8
第八步程

Then there is a third stage: as the soul evolves further a man begins to see reason behind reason. So he sees several reasons, one hidden behind the other. There is a reason for everything, whether agreeable or disagreeable, right or wrong.

接著是第三個階段：隨著靈魂進一步演進，我們開始看見原因背後的原因。於是，一層又一層的原因逐漸顯現，每一層都隱藏在另一層之後。每件事都有它的原因，無論令人愉快或不快，無論是對是錯。

Naturally he then can no more blame one soul in this world; he cannot blame the worst sinner, behind everything he sees its reason. If he sees a thousand reasons in support of someone, whether it is right or wrong, there is nothing for him to say. This makes him naturally tolerant, compassionate, forgiving — not because he thinks that it is kind to forgive, or good to be compassionate or because it is his principle to be tolerant. He is obliged to be so, his inner inclination cannot help being compassionate, cannot but forgive.

這時，我們自然不再能責怪世上任何一個靈魂，即使是罪行最重的人，也無法責怪，因為我們看見了每件事背後的原因。如果看見一千個原因，足以解釋某個人的作為，無論其作為是對是錯，我們也就無話可說。這使我們自然地寬容、慈悲、寬恕，並不是因為覺得寬恕是仁慈的、慈悲是好的，也不是因為把寬容當作原則。我們必然會如此；內在的傾向，使我們不能不慈悲，不能不寬恕。

As in the case of Jesus Christ, when people brought those who were accused of wrongdoings according to the law before the Master, he said, “God will forgive you.” There is not one instance in the life of Christ when he took revenge on anyone, or blamed a person.

耶穌基督便是如此。當眾人把那些依法律被控犯罪的人帶到他面前，他說：「神會寬恕你們。」在基督的一生中，沒有一次他向誰報復，或責怪任何人。

Step 9
第九步程

When a man has understood the reason of all things and develops still further, then comes the realm of sympathy. Then naturally he has no blame for anybody, and that attitude culminates in harmlessness. Buddha says, “The essence of religion is harmlessness, and the moment you have become harmless, you have understood religion.” What is harmlessness? People know so little about it. They think that being harmful means killing someone. But everyone has a meaning of his own for every word.

當我們理解了一切事物的原因，再繼續向前發展，便進入同理的境地。我們自然不再責怪任何人，而這種態度發展到極致，便是不傷害。佛陀說：「宗教的本質是不傷害；當你不再傷害時，你就理解了宗教。」什麼是不傷害？我們對它所知甚少。我們以為，傷害就是殺死某個人。然而，每個人對每個詞，都有自己的理解。

There was a soldier who heard people speaking about kindness and asked, “What is kindness?” They explained to him that it is an attitude and he said, “Once I practiced kindness; my horse was ill and I killed it. A feeling of kindness came over me and I killed it.”

有個士兵聽見大家談論仁慈，便問：「什麼是仁慈？」大家向他解釋，那是一種態度。他說：「我曾經行過一次仁慈。我的馬病了，我把牠殺了。我心中湧起一份仁慈，就把牠殺了。」

When one rises above this realm of forgiveness there comes a natural outpouring of sympathy. At that time a person becomes really sympathetic, for then to feel sympathy is no more his moral, it is his nature; it is not felt intentionally but automatically. There will be an outpouring of sympathy towards everyone who comes into the radiance and atmosphere of such a person.

當我們超越寬恕的境地，同理心便自然流露。這時，我們才真正具有同理心，因為同理不再只是道德上的要求，而是我們的本性；它不是有意喚起的感受，而是自然而然地生起。每一個走進這樣的光輝與氛圍之中的人，都會得到這份自然流露的同理。

Many people say, “Is it not a weakening of the character to become so gentle and sympathetic? Is it not against practical life where we have to be vigorous, hard and crude in order to stand the hardness of life? Is it advisable to be so fine, kind and gentle that everyone can get the better of us?” Education today is quite contrary to this idea. The tendency of education is not to let our affairs or ourselves be shaken by the selfish ones of this world among whom we move and who might get the better of us. This is right, but at the same time if each person prepares himself in this way and harms others, without intervention it must end in battle. The manifestation is not made for battle, but we have made it a battleground.

許多人會說：「變得如此溫柔、富有同理心，不會使性格軟弱嗎？現實生活中，我們必須強悍、堅硬、粗獷，才能承受生活的艱難；這樣的溫柔，不是與現實相悖嗎？細膩、仁慈、溫柔到任誰都能佔我們便宜，真是明智的嗎？」今日的教育，與這種想法恰恰相反。教育的傾向，是讓我們在人世間與自私的人往來時，不讓自身或自己的事務受到他們動搖，不讓他們有機會佔便宜。這是對的，但同時，如果每個人都以這種方式武裝自己，並傷害別人，若無人介入，最終必然走向爭戰。這個顯現的世界並不是為爭戰而造，我們卻把它變成了戰場。

The meaning of Adam’s exile from paradise, when he was sent into the world of toil, is the same. Man was born to enjoy the harmony and beauty of life, to experience what life means, but he has made paradise into a battlefield, into this world of conflict. It is not so that Adam was exiled; Adam turned paradise into a battlefield. Is it not so that we have made life difficult for ourselves? Is it the pleasure of God that life should be so difficult for us? In professional life, in the life of science or art, of business, commerce or politics, in all aspects there is nothing but continual struggle. If one looks with open eyes, one sees that every new born child will have to find this trouble. It is a struggle!

亞當被逐出樂園、被送入勞苦世界的故事，也有同樣的意義。我們生來，是為了享受生命的和諧與美，體驗生命的意義，卻把樂園變成了戰場，變成這個充滿衝突的世界。並不是亞當被放逐了，而是亞當把樂園變成了戰場。不正是我們自己，使生活變得艱難嗎？神會樂於看見我們活得如此艱難嗎？在職業生活中，在科學、藝術、工商或政治的領域裡，各方面都只有持續不斷的掙扎。如果睜開雙眼看，就會發現，每個新生的孩子都將面對這份困難。這是一場掙扎！

Further Steps
後續步程

There will come a time before long when it will be difficult to live in this world. Only some few people, very well equipped for strife and struggle and most inclined to conflict, will be able to exist. When today we look with wide-open eyes we see this aspect more keenly. There is no direction of life where it is smooth; it is more and more difficult every moment of the day. There is nothing but competition and conflict, and when there is one manner of action and one rhythm going on throughout the whole of manifestation, those few cannot help having to go through this same way, because life in the world is a mechanism; we have to run in the same way. Besides, even if we know how disadvantageous life proves to be at the present time, do you think that we can strike another line? Life is put into a mechanism; we cannot make another way out of it.

不久之後，將有一個時候，在這世上生活會變得十分艱難。只有少數極善於爭鬥與掙扎、又最傾向衝突的人，才能生存。今日，當我們睜大雙眼看，就會更敏銳地看見這一面。生活沒有任何一個方向是平順的；一天之中，每一刻都變得更加艱難。到處只有競爭與衝突。當整個顯現的世界都依循同一種行動方式、同一種節奏運轉，那少數人也不得不走上同樣的路，因為世間生活如同一套機械，我們必須以同樣的方式運轉。此外，即使我們知道今日的生活有多麼不利，你以為我們就能另闢一條路嗎？生活已被納入一套機械之中，我們無法從中開出另一條路。

The number of lives that has been made miserable and disturbed is so enormous that if we thought about it we would be most unhappy to see their condition. There are many who think that a better time may be brought about by making unions, communities and different brotherhoods. But this cannot be brought about by small efforts. Besides, in such unions and parties struggle again begins, one being against the other.

被弄得悲苦、不得安寧的生命，數量如此龐大；若仔細想想，看見他們的處境，我們會十分難過。許多人認為，成立聯盟、社群與各種手足團體，就能帶來更好的時代。但僅憑微小的努力，還無法做到。而且，在這些聯盟與團體之中，又會開始彼此對抗、彼此爭鬥。

What is most necessary at this time is spiritual awakening of the generality, and every effort should be made to awaken this ideal, to lift the spiritual ideal, to bring peace that will remain and last. It is a mission that can be worthwhile. Everyone of us can do it if we think sufficiently about it. In our own lives – be it in business in politics, or in education – whatever small service we can do we should always render.

此時最需要的，是大眾的靈性覺醒。我們應當盡一切努力，喚起這份理想，提升靈性理想，帶來能夠長久留存的和平。這是一項值得投入的使命。只要充分思考，我們每個人都能去做。在各自的生活中，無論從事商業、政治或教育，只要有機會提供微小的服務，就應當去做。

The main thing we can do is to awake; to awaken ourselves and those around us to a high ideal, to a greater realization of life, and a deeper understanding of truth.

我們所能做的首要之事，是醒來；讓自己與身邊的人覺醒，朝向崇高的理想，對生命有更深廣的體悟，對真理有更深入的理解。

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