慈悲的法流第一天法與派別意識 Day One: Dharma and Sectarianism

第一天法與派別意識 Day One: Dharma and Sectarianism

追尋安詳、和諧的朋友們：

Friends, seekers of peace and harmony:

每個人都在尋找安詳，每個人都在尋找和諧。但是，人生卻充滿著痛苦，有這種、或那種的痛苦，由于這個理由或那個理由所產生的痛苦，到處都充滿痛苦。我們要如何才能解脫痛苦呢？我們要如何才能過著安詳、和諧、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?

印度的聖賢、先知——覺悟者們問道：「為什麼會有痛苦呢？」「有沒有解脫痛苦的方法呢？」(有，就是要根除產生痛苦的原因。)不過，有很多造成痛苦的原因只是表面上的，如果只是根除這些表面上的原因是無法去除痛苦的。痛苦的真正原因是深植于我們內心的。除非這個根深蒂固的痛苦原因被根除了，否則我們永遠無法體驗真正的安詳、真正的和諧與真正的快樂。

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.

我們要如何才能去除深植在我們內心深處的痛苦原因呢？每一位有智慧、覺悟的人都能了解，根除痛苦的唯一方法就是追隨正法的足跡。假如一個人能夠過著正法的生活，這個人必定能走出痛苦的深淵。正法與痛苦是不能並存的。但是困難來了，幾個世紀之後，人們忘掉正法是什麼了。當一個人不了解正法的意義時，如何能過著正法的生活呢？

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，有兩種不同的傳統，一種注重純粹的「法」，另一種則注重宗派的儀式、典禮，以及宗教的外在形式…等等。在當時，這種對純粹的「法」的信仰是十分強烈的，但慢慢地變得越來越弱，最後就從印度消失了。留下來的已經不是純粹的法。失去正法是我們極大的不幸！在今天的印度，每當有人提到法的時候，聽眾們心中湧出的問題是：「哪一種法呢？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？錫克教的法？拜火教的法？或是猶太教的法？哪一種法呢？」

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?”

十分遺憾地，我們全然忘掉了什麼是純正的法了。正法怎麼會是印度教的、回教的、基督教的、耆那教的、拜火教的、或是錫克教的呢？這是不可能的。假如「法」是純正的，它應該是普遍性的，它是不分宗派的。雖然說這個宗派和另一個宗派的宗教儀式、典禮是不同的；所謂「印度教的法」，有它自己的儀式和宗教典禮，有它自己的信仰、教條和哲理以及它外在所呈現的面貌和戒律，像齋戒等等。同樣地，所謂回教的法、基督教的法、錫克教的法…等等也是如此。但是「法」與這些都無關。派別意識只會造成分裂；而正法是普遍性的，促成團結與和諧。

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-dharma, Sikh-dharma, and so on. But Dharma has nothing to do with all these. Sectarianism is divisive. Dharma is universal: it unites.

在印度的古老語言當中，對「法」這個字所解釋的意義，現在已經遺失了。

The meaning of Dharma in the ancient language of India has been lost.

這是很不幸的一件事！我們的國家(印度)已經遺失了大量古代的文獻及經典，幸而這些文獻至今仍然被鄰近的國家所保存。當我們讀到這些文獻時，便能很清楚地知道，古時候在我們國家人們對「法」的詮釋。當時對「法」的定義是「Dha-reti- ti dharma」——一個人心中所持有的，所含括的就是「法」。這意思是在此時此刻，一個人心中所持有、所含括的。而這些所含括的內容，可能是有益的念頭，也可能是有害的念頭。在過去的語言中，心裡面有益的念頭稱之為「善法 kus&ala–dharma」，而有害的念頭則稱為「不善法 akus&ala–dharma」。我們在古代的文獻中發現這兩個字，用了很長的一段時間。善法和不善法都是法。一個人在此時此刻心中所含括的就是法—— 「Dha-reti- ti dharma」。

Unfortunately, our country has lost the bulk of its ancient literature and scriptures. This literature was preserved and is still being maintained in the neighbouring countries. When we study these writings it becomes so clear what the people of this country meant by Dharma in ancient times. The definition was “Dhāretī ti dharma”—what one holds, what one contains, is Dharma. This means what one』s mind is holding, what one』s mind is containing, at this moment. These contents may be wholesome thoughts, or unwholesome thoughts. In the language of those days, wholesome thoughts were called kuśala-dharma, and unwholesome thoughts were called akuśala-dharma. We find that these two words were used for a long time in our ancient literature. Kuśala-dharma and akuśala-dharma are both Dharma. What one』s mind contains at this moment is Dharma—“Dhāretī ti dharma.”

在古老文獻中，另外還有兩個字就是「 a-rya–dharma 」聖人的法和「ana-rya–dharma」俗人的法。隨著世紀的遷移，這些字的真正意思已經遺失了。今天「a-rya」這個字是指人類中的某個種族(阿利安)。在過去的印度，完全不是這個意思。A+rya 和人類種族無關，事實上，它的意思是擁有純淨心靈的人，高尚的人，聖人，完全根除心中不淨煩惱的人，這樣的人就叫作「a-rya」聖人。如果一個人所過的生活，充滿著種種的負面心態與不淨煩惱，不斷地產生像生氣、憎恨、惡念、或敵意，這樣的人就叫作「ana-rya」俗人。所以無論是任何人，只要他的心中是充滿著純淨，就叫他聖人；而任何心中存著不淨的人，就稱他為俗人。

Two other words that occur in the ancient literature are ārya-dharma and anārya-dharma. As the centuries passed, the real meaning of these words has been lost. Today the word ārya is used for a particular race of human beings. In the India of those days, this meaning was nowhere to be found. Ārya had nothing to do with a race of human beings. Rather, it meant one who has a pure mind—one who is a noble person, a saintly person; one who has eradicated all the impurities of the mind. Such a one was called an ārya. One who lives the life of negativity, impurity, and generates anger, hatred, ill will, or animosity, was called anārya. So anybody whose mind contained purity was called ārya, and anybody whose mind contained impurity was called anārya.

有些用詞像「印度教的法」、「佛教的法」、或是「耆那教的法」，在古代文獻中是不曾使用過的。其他宗派產生地比較晚，但是當時只有三個教派存在時，未曾使用過這些用詞。當時用的是「善法」、「不善法」。慢慢地，經過幾個世紀之後，另一種區別產生了：善法被稱為「正法 dharma」，而不善法就稱為「非法 adharma」。

Words like Hindu-dharma, Buddhist-dharma or Jain-dharma, were never used in our ancient literature. Other sects came much later, but even when these three were there, nobody used these words. The words kuśala-dharma and akuśala-dharma were used. Slowly, after a few centuries, another division came: kuśala-dharma (wholesome Dharma) was called dharma, and akuśala-dharma (unwholesome Dharma) was called adharma.

在古老的經典中，對「法」這個字有另一種定義：心所具有的本質或特性，無論是善的，或是不善的，都叫作「法」。心中所具有的特性，我們就稱它為「法」。它的本質、特性就稱為「法」。在今日印度的語言裡，我們仍然能夠聽到這種意思的余音。當有人說：「火的法就是燃燒」，這個意思就是說火的本質、特性就是燃燒，燃燒自己也燃燒其他事物。同樣地，我們也能說「冰的法是制造涼爽」，這就是冰的本質。

In the ancient scriptures, there was another definition of the word dharma: the nature or characteristic of what the mind contains, whether wholesome or unwholesome. What is the characteristic of the contents of one』s mind? This was called dharma. Its nature, its characteristic was called dharma. In Indian languages today, we still hear an echo of this meaning when someone says: “The dharma of fire is to burn.” The nature of fire is to burn itself and to burn others. Similarly, we can say that the dharma of ice is to create coolness. This is the nature of ice.

這些普遍一致的特性和印度教有什麼關系呢？它們與印度教或基督教、伊斯蘭教、耆那教或錫克教有什麼關系呢？火會燒、冰會冷––––這是一種自然的普遍性法則。假使火不會燃燒，那麼它就不能稱為火。假使它是火，那麼它的特性就一定是燃燒––––自燃或助燃。太陽本身的法即是給予光和熱，假使太陽不能給予光和熱，那麼它就不能稱為太陽。月亮本身的法就是給予一種柔和的、清涼的光，這就是法，就是月亮的本質；假如它沒有這些作用，那麼它就不是月亮。

What do these universal characteristics have to do with Hinduism? What have they to do with Buddhism, or Christianity, Islam, Jainism or Sikhism? Fire burns; ice cools. This is a universal law of nature. If fire does not burn itself and others, it cannot be fire. If it is fire, then its characteristic must be to burn itself and to burn others. The dharma of the sun is to give light and heat. If it does not give light and heat, it cannot be the sun. The dharma of the moon is to give a soft, cool light. This is the dharma, the nature of the moon. If it does not do that, it is not the moon.

這就是當時「法」這個字所使用的情形。假如我內心充滿的是不健康的心態––––好比說，假如我在此刻正產生憤怒、憎恨、惡念或敵意––––那麼這些負面心態的本質就是會燃燒。它們將會焚燒我自己。裝火的容器是火的第一個犧牲品；接著火和它的熱氣開始向四周擴散開來。

This was how the word dharma was used in those days. If the contents of my mind are unwholesome—for example, if I am generating anger, hatred, ill will, or animosity at this moment—then the nature of these negativities is to burn. They will burn me. The vessel containing the fire is the fire』s first victim; then this fire and its heat start spreading to the environment around it.

同樣的道理，當一個人的心中產生了負面的心態，產生負面心態時他就是第一個受害者。他(她)會變得非常痛苦。假如你正在生氣，你如何能期望平靜、和諧及快樂呢？這完全違反自然的法則！也就是說違背了「法」–––– 違背了自然的普遍性法則。假如我在自覺或不自覺的情況下將手放在火中，我的手一定會被燒到。火不會管你這只手是屬于自稱為印度教徒的、回教徒、基督徒、耆那教徒、錫克教徒或拜火教徒或是一個印度人、美國人、蘇俄人或是中國人的。沒有什麼不同、沒有差別，不會有所偏坦；法就是法。

It is the same when there is negativity in the mind. One who contains this negativity, who generates this negativity, is the first victim. He or she becomes very miserable. How can you expect peace, harmony and happiness, if you are generating anger? This is totally against the law of nature. That means it is totally against Dharma, which is the universal law of nature. If, knowingly or unknowingly, I place my hand in fire, my hand is bound to burn. The fire does not discriminate. It does not notice whether the hand belongs to a person who calls himself or herself a Hindu, Muslim, Christian, Jain, Sikh or Parsi, or an Indian, American, Russian or Chinese. There is no difference, no discrimination, no partiality; Dharma is Dharma.

同樣地，當我的心產生純淨的心態時，這些負面心態就會去除了。根據自然的法則，當我的心純淨時，心中就充滿著愛、慈悲、隨喜和平等心(慈、悲、喜、舍)。這是純淨的心的本質。這種純淨的心可以屬于一個印度教徒或一個基督徒，或者屬于一個印度人的，或是一個巴基斯坦人：完全沒有什麼不同。假如這個心是純淨的，它一定有這些特質。而當這個心充滿愛、慈悲、善念和平等心時，再次地，根據普遍性的法則，這個心中所擁有的內容，有它們自己的特質，它們自己的法；它們所帶給我們的，就是安詳、和諧和快樂。這個人可以繼續用任何名字來稱呼他自己，可以繼續舉行這種儀式或那種儀式，這種宗教典禮或是那種宗教典禮。他可以有這種外貌或是那種外貌，他可以相信這個哲理或是那個哲理。然而法就是法(自然的法則是普遍性的)，不會有所不同。

In the same way, when my mind is generating purity, the negativities are eradicated. According to the law of nature, when the mind is pure, it is full of love, compassion, sympathetic joy and equanimity. This is the nature of a pure mind. This pure mind may belong to a Hindu or a Christian, or it may belong to an Indian or a Pakistani: it makes no difference at all. If the mind is pure, it must have these qualities. And when the mind is full of love, compassion, goodwill and equanimity, then again, the universal law is such that these contents of the mind have their own nature, their own Dharma. They give so much peace, so much harmony, so much happiness. One may keep calling oneself by any name. He may keep performing this rite or that ritual, this religious ceromony or that religious ceremony. He may have this external appearance or that external appearance. He may believe in this philosophy or that philosophy. It makes no difference at all. Dharma is Dharma.

當你一開始染污你的心，一開始產生負面心態時，自然的法則就在當時當地開始懲罰你，不必等到死後。死後會發生的死後才會發生，但是，現在會發生什麼呢？任何人只要現在生起憤怒，他經驗到的只有不快樂以及痛苦。這個人可以是任何名字，可以是來自任何的階層，來自任何的團體，來自任何的宗派或來自任何國家––––完全沒有區別。因為只要任何人心中產生了負面心態，他此時此地就必然會受苦。

The moment you defile your mind, the moment you generate any negativity, nature starts punishing you then and there. The punishment doesn』t wait until after death. Whatever happens after death will happen then. But what happens now? Anybody who generates anger now will experience nothing but unhappiness and misery. This person may have any name, may be from any caste, from any community, from any sect or from any country: it makes no difference at all. Because one has generated negativity, one is bound to suffer here and now.

同樣地，當你的心中產生了純淨的念頭，充滿了好的心念，好比愛、慈悲與善念，自然的法則就在此時此地開始回報你，不需要等到生命結束，你現在就開始獲得了清淨心的回報。因為當心中充滿了愛與慈悲，你就會開始體驗如許的安詳、和諧及快樂，這就是法，這和派別無關。

Similarly, when you generate purity of mind, when your mind is full of good qualities such as love, compassion and goodwill, nature starts rewarding you here and now. You won』t have to wait until the end of your life—you start getting the rewards of a pure mind now. When your mind is full of love, full of compassion, you start experiencing so much peace, harmony and happiness. This is Dharma. It has nothing to do with sectarianism.

有人自稱他是個十分虔誠的印度教徒、虔誠的回教徒、基督徒或是錫克教徒，然而，他可能是個很好的依法實踐的人，也可能是根本與法沾不上邊的人。宗派的儀式、信仰或哲理、宗教典禮及外在形式，這些和「法」是沒有關系的，「法」是完全與這些不同的。「法」是指現在你心中所含括的東西。假如心中所含括的是有益的，它就給你好的回報；假如它是有害的，它就懲罰你。

Someone who calls himself a very staunch Hindu, a staunch Muslim, a staunch Christian or a staunch Sikh, may be a very good Dharmic person, or may not have any trace of Dharma. Sectarian rites and rituals, sectarian beliefs or philosophies, sectarian religious ceremonies and outward appearances have nothing to do with Dharma. Dharma is totally different. Dharma means what your mind contains now. If what it contains is wholesome, it rewards you. If it is unwholesome, it punishes you.

在印度的社會中，假如對法的了解變得越來越普遍，就像二十五世紀前一樣的話；由于人民變得更平靜安詳，那麼這個國家就會更平靜而安詳。每個人都會重視他(她)自己是否是個依「法」實踐的人。也就是說一個人是否保持著心的純淨，是否遠離不淨煩惱、遠離負面心態？假如你繼續產生憤怒、憎恨、惡念、敵意和其他負面的心態，那麼你就不是一個依法實踐的人了！你可能遵循一些儀式或形式，你可能到寺廟向某尊特定的形像禮拜或者到清真寺裡唱誦。你可能去教堂祈禱，或到錫克教的寺廟集體唱誦，或者你可能到佛塔向佛像頂禮。但是這些對于去除你的負面心態，不會有任何幫助。

If this understanding of Dharma becomes more and more prevalent in Indian society, as it was twenty-five centuries ago, then the country will be more peaceful because its people will be more peaceful. Everyone will give importance to whether or not he or she is a Dharmic person. That means, is one keeping one』s mind pure, free from impurities, free from negativities? If you keep generating anger, hatred, ill will, animosity and other negativities, you are not a Dharmic person. You may perform some rite or ritual. You may go to a temple and bow before a particular idol, or to a mosque to recite a namaz. You may go to a church to say prayers, or to a gurudwārā to chant kirtans. Or you may go to a pagoda and pay respect to the statue of Buddha. These do not help at all.

當你在心中產生負面心態時，你可能把你的痛苦歸咎于各種不同的外在因素，你可能認為這些都是別人的錯。這使你處在一種錯誤的觀念下，認為你之所以會痛苦是因為某某人辱罵、侮辱了你，是因為你所期待的事沒有發生，或是因為你不想要的某些事已經發生了。整個人生你一直都誤以為，自己之所以痛苦，就是來自于這些表面的外在因素。由于法在這個國家消失了，使我們已經忘記了應該深入內在去尋找痛苦的真正原因。

When you generate negativity in your mind, you may blame various outside reasons for your misery. You may find fault with others. You may be under the wrong impression that you are miserable because so-and-so abused or insulted you, or because something which you wanted has not happened, or because something that you did not want has happened. You remain deluded for your whole life that you are miserable because of these apparent external reasons. Because Dharma was lost to the country, we have forgotten to go deep inside to find the real cause of misery.

假設有人辱罵我，然後我變得非常痛苦。在這兩者之間，我心中有很重要的事情發生；但是對于這個重要的環節，我卻沒有注意到。當有人辱罵我，我開始產生憤怒和憎恨心，開始以負面的心態來反應。在那之後，我才變得痛苦，在那之前並沒有痛苦。我痛苦的原因並非是有人辱罵我，也不是因為不想發生的事已經發生，其實是因為對這些外在事情我生起了習慣性的反應，這才是我產生痛苦的真正原因。你無法僅僅藉著聆聽像這樣的演講或閱讀經典，只是以理智來了解；或者僅僅是在情感和信仰層面上來接受。只有當你開始在你的身心當中去體驗它的時候，才能對「法」有真正的了解。

Suppose someone abuses me, and I become miserable. Between these two events, something very important happens inside me. But that link remains unknown to me. When somebody abuses me, I start generating anger and hatred; I start reacting with negativity. Only then do I become miserable, not before. The reason I am miserable is not because somebody has abused me, nor because something unwanted has happened. Rather, it is because I am reacting to these outside things. This is the real cause of my misery. You cannot understand this by listening to discourses such as this, by reading scriptures, by intellectualizing or accepting it at the emotional or devotional level. The real understanding of Dharma can only come when you start experiencing it within yourself.

舉個例子來說明這個觀點：假設我不小心將手放入火中，自然的法則就是火開始燃燒我的手。我把我的手拿開，因為我不喜歡被燒。下一次我又再次犯錯，又將我的手放入火中，我的手又再度地被燒傷，然後我又將手伸了回來。我可能一而再，再而三的犯錯。然後我開始了解到：「這是火，火的特質就是會燃燒，所以我最好不要去碰火」，這變成了一個教訓，我開始在經驗的層面上了解，我必須將我的手遠離火。

To illustrate this point: suppose by mistake I have placed my hand in fire. The law of nature is such that the fire starts burning my hand. I take my hand away because I don』t like being burned. The next time, I again make a mistake and put my hand in the fire. Again, my hand gets burned, and again I take my hand back. I may do this once, twice, or three times, and then I start to understand: “This is fire, and the nature of fire is to burn. So I had better not touch the fire.” This becomes a lesson, and I begin to understand at the experiential level that I must keep my hand away from fire.

同樣的，人們能夠用一種在古印度非常常用的方法來學習如何練習「法」。學習「法」的意思就是觀察一個人身心之中的實相。當時用的字是「內觀」(vipassana-)，意思是「以一種特別的方式來觀察實相」，也就是用對的方式、正確的方式去觀察它如實的樣子––––不僅是它所呈現的外貌或只是它看起來像什麼，也不是賦予任何信仰、哲理的色彩，也沒有任何想象的色彩––––只是以一種科學的方法去觀察它。

In a similar way, one can learn how to practise Dharma using a technique which was very common in ancient India. To learn Dharma means to observe the reality within oneself. The word that was used for this was “vipassanā,” which means “to observe reality in a special way.” This means to observe reality in the right way, the correct way, to observe it as it is—not just as it appears to be, not just as it seems to be, not coloured by any belief or philosophy, not coloured by any imagination—but to observe it by working in a scientific way.

舉個例，當憤怒生起，你觀察憤怒生起的這個實相，將自己從所憤怒的外在對象中跳出來，你只要觀察憤怒的本身、憤怒就是憤怒，憎恨就是憎恨；或激情就是激情，自我就是自我。

For example, when anger has arisen, you observe the reality that anger has arisen. Cutting yourself off from the external object of anger, you simply observe anger as anger, hatred as hatred; or passion as passion, ego as ego.

你觀察著在心中產生的任何不淨煩惱，你只是觀察它，客觀地觀察它，而不要把自己和那些負面心態又攪和在一起。

You observe any impurity that has arisen on the mind. You simply observe it, observe it objectively, without identifying yourself with that particular negativity.

客觀地觀察，這件事是非常困難的。當憤怒產生時，就像火山爆發，我們會被它所擊敗；當我們被憤怒打敗時，我們無法觀察憤怒，反而我們會做出我們原本不想說或不想做的行為。事後我們會不斷地說：「我不應該這麼做的，我不該如此反應的。」但是等到下一次有同樣情形發生時，我們又會有同樣的反應，這是因為我們還沒有真正地體驗過在我們身心之內的實相。

It is very difficult to observe objectively. When anger arises, it is like a volcanic eruption, and we get overpowered by it. When we are overpowered by anger, we cannot observe anger. Instead, we perform all the vocal and physical actions which we did not want to perform. And then we keep repenting: “I should not have done this. I should not have reacted in this way.” But the next time a similar situation occurs, we will react in the same way, because we have not experienced the truth within ourselves.

假如你能學習到觀察身心之內實相的方法，那麼你將注意到，當憤怒在心中生起時，在色身層面上有兩件事情也同時開始發生。在一種比較粗的層面上—也就是說在你的呼吸的這個層面上，你將注意到，只要憤怒、憎恨、惡念、激情、自我或是任何不淨煩惱從心中生起的同時，你的呼吸就失去了它的常態，它不能保持正常的情況，它將變得不正常––––稍微地粗重，稍稍地急促。一旦那個負面心態消失了，你也會注意到你的呼吸又變得正常了，呼吸不再急促也不再粗重了，這是在身上比較粗的層面上所發生的。

If you learn this technique of observing the reality within yourself, then you will notice that, as anger arises in the mind, two things start happening simultaneously at the physical level. At a gross level—at the level of your breath—you will notice that, as soon as anger, hatred, ill will, passion, ego, or any impurity arises in the mind, your breath loses its normality. It cannot remain normal. It will become abnormal—slightly hard, slightly fast. And once that particular negativity has gone away, you will notice that your breath becomes normal. It is no longer fast, no longer hard. This happens in the physical structure at a gross level.

在比較微細的層面上也有些情形發生，因為身心是緊密地互相關連的。彼此互相影響，也互相被影響，這種交互作用在我們的身心之中日以繼夜地發生著。在比較微細的層面上，在身體的結構當中開始生起一種生化反應，一種電磁反應也開始了，如果你是一個很好的內觀禪修者，你將會注意到：「喔！憤怒已經生起了」，這時候身上發生了什麼事呢？會有熱氣遍滿全身，悸動、緊張遍布整個身體。

Something also happens at a subtler level, because mind and matter are so interrelated. One keeps influencing the other, and getting influenced by the other. This interaction is continuously happening within ourselves, day and night. At a subtler level a biochemical reaction starts within the physical structure. An electromagnetic reaction starts and, if you are a good Vipassana meditator, you will notice: “Look, anger has arisen.” And then what happens? There is heat throughout the body; there is palpitation; there is tension throughout the body.

你除了觀察，什麼都不需要做，什麼都不要做，就只是觀察。不要嘗試趕走憤怒，不要試著將憤怒的跡象排除，只要觀察身上的實相，就只是觀察，繼續觀察，你就會注意到憤怒變得越來越弱，然後消失了。假如你壓制這股憤怒，那麼它就會深入到你心中的潛意識層面；雖然怒氣被抑制住，但是它並沒有被去除掉！

One need not do anything except observe. Do nothing; just observe. Don』t try to push out your anger. Don』t try to push out the signs of the anger. Just observe, just observe. Continue to observe, and you will notice that the anger becomes weaker and weaker, and passes away. If you suppress it, then it goes deep into the subconscious level of your mind. When it is suppressed, it does not pass away.

每當痛苦來臨時，我們總是認為痛苦的原因是來自于外在的，所以我們盡全力的去改正外在的事物：「某某人是不對的，我之所以不快樂是因為這個人的錯誤行為；這個人如果停止犯錯，我就會成為一個非常快樂的人」。

Whenever misery comes, we think that the cause of this misery is something outside, and we make a great effort to rectify external things: “So-and-so is misbehaving. I am unhappy because of this person』s misbehaviour. When this person stops misbehaving, I will be a very happy person.”

我們想要去改變這個人，這可能嗎？我們能改變別人嗎？好吧！即使我們成功地改變了一個人，這就能夠保證不會有其他人出現和我們作對嗎？要改變這整個世界是不可能的。所有智者、聖賢及覺悟的人們發現了一條出路：就是改變你自己。讓任何外在的事儘管發生，但不要習慣性地去反應，只要如實地去觀察事情的真實相。但如果我們不了解這種觀察我們自己的方法–––– 這種對自我了解的方法、這種了解實相的方法––––那麼我們就無法拯救自已。

We want to change this person. Is this possible? Can we change others? Well, even if we succeed in changing one person, what guarantee is there that somebody else will not appear, who will again go totally against our desires? It is impossible to change the entire world. The saints and sages, enlightened people, discovered the way out: change yourself. Let anything happen outside, but do not react. Observe the truth as it is. But when we don』t know the technique of observing ourselves—the technique of self-realization, the technique of truth-realization—then we can』t work out our own salvation.

舉個例來說，你可能想試著轉移你的注意力。你很痛苦而你也無法改變其他人或外在的情況，所以你試著讓你的心轉移情境，你上電影院或劇院，或更糟的是跑去酒吧或賭場，去轉移你的注意力。過一段時間，你可能感覺你的痛苦已經不見了。但這只是一種幻覺，你並沒有將痛苦驅離，它仍在那兒。你只是轉移你的注意力而已，而痛苦已經深入潛藏在你的內心。一次又一次地它會迸發出來並且擊垮你。你並沒有將你的痛苦給驅走。

For example, you may try to divert your attention. You are very miserable and you can』t change the other person or the outside situation, so you try to divert your mind. You go to a cinema or a theatre, or worse, to a bar or gambling casino, to divert your attention. For awhile you may feel that your misery is gone. This is an illusion: you have not come out of your misery; it is still there. You have merely diverted your attention, and the misery has gone deep inside. Time and time again it will erupt and overpower you. You have not come out of your misery.

還有另一種轉移注意力的方法，這一次是以宗教的名義出發，你跑去寺廟、清真寺、錫克教的寺廟、佛塔，你唱誦或祈禱。你的注意力會轉移，並且你可能會感到快樂。但再一次地，這是一種逃避，你並沒有面對你的問題。這並不是古印度的「法」。

There is another way of diverting the mind, this time in the name of religion. You go to a temple, a mosque, a gurudwārā, or a pagoda, to chant or pray. Your mind will be diverted, and you may feel quite happy. But again, this is an escape. You are not facing your problem. This was not the Dharma of ancient India.

我們必須面對問題，當痛苦在心中生起時，我們要面對它。藉著客觀地觀察它，你就能找到引起痛苦的最深層原因。假如你能學習觀察這引起痛苦的最深層原因，你將會發現這根深蒂固的原因，開始一層層地根除了。當一層層剝掉時，你的痛苦也就開始減輕了。你既不需要抑制你的負面心態，也不會以言語或身體的行為來傷害他人。你已經觀察了它。什麼也沒做，你就只是觀察！

We have to face the problem. When misery arises in the mind, face it. By observing it objectively, you go to the deepest cause of misery. If you can learn to observe the deepest cause of misery, you will find that layers of this deep-rooted cause start getting eradicated. As layer after layer gets peeled off, you start to be relieved of your misery. You have neither suppressed your negativity, nor expressed it at the vocal or physical level and harmed others. You have observed it. Doing nothing, you have just observed.

這是印度一種非常好的方法。很不幸地，我們的國家失去這方法，因為我們失去了「法」這個字的真正意義。現在所謂印度教的法、佛教的法、耆那教的法和回教的法，這些分支架構已經變成主要的了。當我們說印度教的法的時候，印度教是主要的；可憐的「法」退到黑暗的帷帳之後了。「法」沒有價值，因為印度教是更重要的。當我們說回教的法，回教是重要的。當我們說佛教的法，佛教是重要的；耆那教的法，耆那教是重要的。就好像沒有「法」這個東西，但是「法」是最重要的！它是自然的法則，永恆的實相；而我們太過于著重這些虛妄的分支、架構，以致于失去了它。我們正漸漸忘掉「法」的真正精髓！

This is a wonderful technique of India. Unfortunately, our country lost it because we lost the real meaning of the word dharma. Now these crutches, these scaffoldings of Hindu-dharma, Buddhist-dharma, Jain-dharma and Muslim-dharma have become predominant for us. When we say Hindu-dharma, then Hindu is predominant for us. Poor Dharma recedes behind the curtain into the darkness. Dharma has no value, because Hindu is more important. When we say Muslim-dharma, Muslim is important. When we say Buddhist-dharma, Buddhist is important; Jain-dharma, Jain is important. It』s as if Dharma is not an entity of its own. But what a great entity Dharma is! It is the law of nature, the eternal truth; and we are missing it when we give prominence to these false scaffoldings, crutches. We are forgetting the real essence of Dharma.

當某人開始強調印度教的法時，他就不再重視「法」了。印度教的法和它所有的儀式、儀軌、典禮、外在形式對這個人來說，變得更為重要。他遵循如儀也覺得自己是一個依法實踐的人。同樣地，假如某人注重回教的法，錫克教的法或佛教的法，他也會覺得他是個依法實踐的人。這個人可能連一點「法」的概念也沒有，因為他的心中一直充滿著不淨，充滿著負面心態。當一個人只因為已遵循了他的儀式或宗教典禮，只因為他已經到過寺廟、去過清真寺、去過教堂或去過錫克教的寺院，只因為他已念誦了這個、或念誦了那個，就覺得他自己是個依法實踐的人；這是多大的錯覺啊！我們到底怎麼了！這派別意識到底要把我們帶到哪兒去啊？把我們遠遠地帶離了「法」。

When someone starts giving importance to Hindu-dharma, he never gives importance to Dharma. Hindu-dharma and all the rites, rituals, ceremonies and appearances become more important for this person. He performs them and feels that he is a very Dharmic person. Similarly, if one gives importance to Muslim-dharma, Sikh-dharma, or Buddhist-dharma, one feels that he is a very Dharmic person. This person may not have even a trace of Dharma, because all the time his mind is full of impurity, full of negativity. What a great delusion it is when one feels that he is a Dharmic person because he has performed his rite or ritual; because he has gone to this temple or to that mosque; because he has gone to this church or to that gurudwārā; because he has recited this or recited that. What has happened to us? Where is this sectarianism leading us? Far away from Dharma!

對于「法」的判斷標準應該是：「我的心是否越來越清淨呢？」遵循特殊的儀式、儀軌或宗教典禮並沒有錯，去清真寺或寺廟也沒有錯。但是一個人應該不斷地檢視自己而明白：「遵循這些儀式、宗教典禮，讓我的心變得清淨嗎？我是否漸漸地從憤怒、憎恨、惡念、敵意、激情、自我當中解脫出來了呢？」若能如此，那麼是的，這些形式是非常好的。

The yardstick of Dharma should be: “Is my mind getting purified or not?” There is nothing wrong with performing a particular rite, ritual, or religious ceremony. There is nothing wrong with going to a mosque or a temple. But one should keep examining oneself to see: “Is my mind getting purified by performing all these rites, rituals and ceremonies? Am I getting liberated from anger, hatred, ill will, animosity, passion, ego?” If so, then yes, they are very good.

假如情況並沒有改善，那麼人們便知道他只是在欺騙他自己、愚弄自己：「即使我的心看來有短暫的清淨，這只是我的錯覺，因為我並沒有脫離我的痛苦與不淨。我的不淨煩惱潛藏在心中最深的潛意識層面當中，那就是我的不淨煩惱的儲藏室」，我們帶著這儲藏室從這一世到下一世，一世又一世。而我們要不是將更多的不淨煩惱存入，就是將它們去除。

If no improvement is coming, then one sees that he is just deluding himself, fooling himself: “Even if my mind appears to be purified for a short time, I am deluding myself, because I have not come out of my misery, my impurities. My impurities lie at the deepest unconscious level of my mind. That is the storehouse of my impurities.” We carry this storehouse from life to life, from life to life. And we either give more input, more impurities, or we remove them.

大多時候，我們都是持續存入愈來愈多，因此，我們也變得愈來愈痛苦。我們要如何才能淨化心中的最深層面呢？我們能夠藉由理智和虔誠、情感式的信仰來淨化心的表層到某個程度。但是要去除心中最深層面的不淨煩惱，我們必須用功––––必須依照自然的法則要我們去做的方式。自然的法則告訴我們：當我們產生任何不淨煩惱時，這不淨煩惱的根源就藏在我們心的最深層；而心的最深層是不斷地和我們身體上的感受聯結的。

Mostly we keep giving more and more input, and therefore we become more and more miserable. How can we purify the deepest level of the mind? We can purify the surface of the mind to some extent by intellectualizing, or by devotional or emotional beliefs. But to take out the impurities from the deepest level of the mind, we have to work—and work in the way that nature wants us to work. The law of nature says that whenever we generate any impurity, the source of the impurity lies at the deepest level of our mind. And the deepest level of our mind is constantly in contact with body sensations.

無論白天、夜晚，你是睡著的或是醒著的，你心的最深層面(即所謂的「潛意識或無意識」)其實從來不是無意識的；它一直感覺得到身體的感受。當愉悅的感受生起了，它會以貪愛來反應––––ra-ga，ra-ga。當不愉悅的感受生起，它就以瞋恨來反應––––dvesDay and night, whether you are asleep or awake, the deepest level of your mind (the so-called “unconscious”) is never unconscious: it is always feeling sensations on the body. Whenever there is a pleasant sensation, it will react with craving—rāga, rāga. Whenever there is an unpleasant sensation, it will react with aversion—dveśha, dveśha. Craving, aversion, craving, aversion: this has become the behaviour pattern of the mind deep inside. Twenty-four hours a day, day and night, every moment there are sensations in the body deep inside, and at the deepest level the mind keeps reacting. It has become a slave of its own behaviour pattern. Unless we break that slavery, how can we come out of our misery? We will be just deluding ourselves by trying to purify the surface of the mind, while we forget the deep root. As long as the roots are impure, the mind can never become pure.

內觀是印度的一種修行方法。即使在梨俱吠陀中(RVipassana is a technique of India. Laudable references to Vipassana are given in the Ṛg Veda. The most ancient literature of this country is full of words of praise for Vipassana:

Yo viśvābhih vipaśyati bhuvanah sañca paśyati sa na pārśadati dviśah.

一個人若是完美無誤地修習內觀––––sañca paśyati, sa na pārśadati dviśah––––去除所有的瞋恨和憤怒；心變得清淨了。

One who practises Vipassana in a perfect way—sañca paśyati, sa na pārśadati dviśah—comes out of all aversion and anger; the mind becomes pure.

但是你必須自己練習內觀。假如你只是不斷地背誦梨俱吠陀(RBut one has to practise it oneself. If you just keep reciting this verse of the Ṛg Veda, how is this going to help? Suppose you keep reciting: “The cake is very sweet; the cake is very sweet.” How can you taste the sweetness of the cake unless you put it in your mouth? The practice of Dharma is more important than merely accepting Dharma at the intellectual, emotional or devotional level. And this practice is Vipassana.

古時候，印度到處都有內觀。那時有一位來自緬甸的旅行者，在他行遍了整個國家後，他發現每個家庭成員都在練習內觀。他拜訪過不同的家庭，富有的、貧窮的，他發現不僅僅只是丈夫、妻子、小孩，甚至連僕人們也都每天早晚的修習內觀。到處都在談論內觀，因為人們正從練習內觀當中獲益。時光遷移，很不幸地，現在這個國家變成陷入在儀式、儀禮、宗教典禮形式上，而忘掉了這個對「法」的科學性的了解。

In ancient days, Vipassana was everywhere in India. A traveller came from Burma then. Travelling the whole country, he found that in every household people were practising Vipassana. He visited different households, rich and poor, and found that not only the husband, wife and children, but even the servants were practising Vipassana every morning and evening. And everywhere there was talk of Vipassana, because people were getting benefit from it. Over time, unfortunately, in this country we became involved in rites, rituals and religious ceremonies and forgot this scientific understanding of Dharma.

「法」其實是純科學，有關心與身的超級科學：心與身的交互作用，交錯的流動和潛藏的流動時時刻刻都在內在深處發生著。內在每一時刻都有事情發生著，但是我們的心仍然向外，只注意外在的事物。例如有人辱罵了我，而我並沒有向自身當中去觀察發生了什麼事––––沒有作這樣的練習；我只注意著別人在辱罵我，因而我變得憤怒而且開始大叫。我這是在做什麼呢？

Dharma is nothing but a pure science, a super-science of mind and matter: the interaction of mind and matter, the cross-currents and the under-currents happening deep inside every moment. Things are happening inside every moment, but we remain extroverted, giving importance to things outside. Say somebody has abused me, and I don』t have this practice of observing what is happening within myself: I become angry and start shouting. What am I doing?

當有人辱罵我時，是那個人的問題，並非我的問題；如果他們辱罵，意謂著他們心中正在產生負面心態。當他正在憤怒及大聲喊叫時，他是一位生病的人，是個不快樂、痛苦的人。為什麼我要憤怒呢？為什麼我要大叫而讓自己痛苦呢？除非你有過經驗，否則是不會了解的；這就如同你碰觸到火，之後你才學會了不再碰火的這種經驗。要發生過一次、二次、很多次，然後你學會了再也不碰火。同樣地，你可以發展觀察內在的能力。憤怒一生起，而你會馬上注意到那是火，火已經開始燒到你了：「啊！燒起來了！我不喜歡燃燒，下一次我將會更小心」或者是「喔，不！憤怒來了。假如我產生憤怒，我將會燃燒起來」。但是，你還是會再一次地犯錯，你再度產生了憤怒；然後再一次，你還是要觀察它。又一次你產生憤怒，你就又一次地觀察它。幾次經驗後，你就開始走出來了！

When someone is abusing me, it is that person』s problem, not mine. If they are abusing, it means that they are generating negativity in the mind. This person is a sick person, an unhappy person, a miserable person when he is generating anger and shouting. Why should I generate anger? Why should I shout and make myself miserable? This understanding cannot come unless you have experienced it. It is like the experience when you touch fire and learn not to touch it again. It happens once, twice, several times, and then you learn not to touch fire again. Similarly, you can develop the ability to observe what is happening inside. Anger has arisen and you will immediately notice that there is fire, and it has started burning you: “Look, I am burning! I don』t like burning. Next time I will be more careful.” Or, “Oh no, here is anger. If I generate anger, I』ll burn.” By mistake you have again generated anger; again you observe it. Again you generate anger, and again you observe it. After a few experiences, you start coming out of it.

但是當你沒有觀察你自己身心當中的實相時，你就會只重視你痛苦在表面上的外在原因，試著想去改正它。例如：婆婆說：「我們家現在真像個地獄」，假如你問她原因，她說：「這都是因為這個媳婦，這什麼媳婦！到了我們家，她這麼現代化。她完全違反我們的傳統與信仰！她已經破壞了家庭的整個和諧」。假如你和媳婦談談，這媳婦會說：「這老女人應該作些改變，她不知道這就是代溝嗎！時代在改變，為什麼她不了解呢？她讓自己以及所有其他人都痛苦」。這個媳婦要婆婆改變，婆婆要媳婦改變。父親要兒子改變，兒子要父親改變；這個兄弟要另一個兄弟改變，另一個兄弟要這個兄弟改變。

But when you are not observing the reality within yourself, then you give all importance to the apparent external cause of your misery, trying to rectify that. For example, a mother-in-law says: “Our household is a real hell now.” If you ask her the reason, she says: “It is all because of this daughter-in-law. What a daughter-in-law has come into our house! She is so modernized. She goes totally against all our traditions and beliefs! She has spoiled the entire harmony of the household.” If you talk to the daughter-in-law, she will say: “The old lady should change a little. She doesn』t understand that there is a generation gap. The times are changing. Why doesn』t she understand? She is making herself and everybody else miserable.” The daughter-in-law wants the mother-in-law to change. The mother-in-law wants the daughter-in-law to change. The father wants the son to change. The son wants the father to change. This brother wants the other brother to change. The other brother wants this brother to change.

「我不要改變，我完全沒有錯，我不需要改變。」我們從不曾向自身當中看到我們並不是全然對的，我們才是造成自己痛苦的原因。基本的問題在于我們的自身當中，而非外在。我們藉由內觀開始在經驗的層面上了解這個道理。要去觀察抽象的憤怒是非常困難的；即使是對一個內觀禪修者而言，在他能達到觀察抽象的憤怒、或抽象的激情、抽象的恐懼、抽象的自我的這個階段以前，也要花很長的一段時間。這是非常困難的。

“I won』t change. I am perfectly all right. Nothing in me needs changing!” We never see within ourselves that we are not perfectly all right, that we are the cause of our own misery. The basic problem lies within ourselves, not outside. We start realizing this at the experiential level by practising Vipassana. It is very difficult to observe abstract anger. Even for a Vipassana meditator, it takes a long time before one reaches the stage where one can observe abstract anger, or abstract passion, abstract fear, abstract ego. It is very difficult.

當憤怒生起時，伴隨它的是身體上生起的感受；隨著憤怒，呼吸也變得不正常。你能觀察到這種現象的。甚至在十天內你就可以學到這個方法。藉著參加內觀課程，並且適當地練習，你就能學到如何觀察呼吸。也許憤怒已經來了，而你不能觀察到抽象的憤怒，但是你能觀察你的呼吸！「你看，呼吸不斷地進出」。這不是一種呼吸運動，你只要觀察呼吸它如實的樣子—— 假如呼吸是淺的，就是淺的；假如是深的，就是深的；假如它通過左邊的鼻孔，那麼就是左鼻孔；通過右邊的鼻孔，那麼就是右鼻孔。你只要觀察它。或者，也許有熱氣遍滿全身或是悸動、或緊張不安。你只要觀察它們。這並不難。甚至只要參加過一次或二次的十日課程，這些事情就會變得容易去觀察。否則，要想直接觀察憤怒就是憤怒、或憎恨就是憎恨、或激情就是激情是非常困難的，的確要花些時間。

When anger arises, along with it, a sensation starts in the body. Along with anger, the breath also becomes abnormal. You can observe this. Even in ten days you can learn this technique. By coming to a Vipassana course and working properly, you can understand how to observe the breath. Perhaps anger has come, and you can』t observe abstract anger, but you can observe your breath: “Look, the breath is coming in and going out.” This is not a breathing exercise. You just observe the breath as it is—if it is shallow, it is shallow; if it is deep, it is deep; if it passes through the left nostril, then the left nostril; through the right nostril, then the right nostril. You simply observe it. Or perhaps there is heat throughout the body, or palpitation, or tension. You just observe them. It is easy. These things become easy to observe if you practise even for one or two ten-day courses.

印度的智者、覺悟者、聖賢先哲們都建議我們：「觀察你自己」。觀察自己是了解自我、了解實相的一個途徑——甚至可以說是「對神的了解」，因為畢竟實相就是神。什麼是神？法則是神、自然的法則是神。而當一個人在觀察那法則時，這個人就是在觀察「法」。無論在你身心之中發生了什麼，你就僅僅是個沈默的觀察者，不要產生習慣性的反應。當你客觀地觀察時，你已經開始跨出了解法的第一步；邁向生命中練習正法的第一步。

To observe anger as anger, or hatred as hatred, or passion as passion, is very difficult. It takes time. That is why the wise people, the enlightened people, the saints and seers of India advised: “Observe yourself.” Observing oneself is a path of self-realization, truth-realization—one can even say “God-realization,” because after all, truth is God. What else is God? The law is God, nature is God. And when one is observing that law; one is observing Dharma. Whatever is happening within you, you are just a silent observer, not reacting. As you observe objectively, you have started taking the first step to understand Dharma; the first step towards practising Dharma in life.

練習正法並不需要避開外在的活動，比如到這間或那間寺廟，或做著這種或那種儀式。而是要在做這些事情的同時，你開始去觀察你的身心當下的實相：「此刻在我的身心當中到底發生了什麼？在我的身心當中時時刻刻所發生的事情——對我來說這都比發生在外在的任何事還來的重要。」你將開始注意到你是如何地對外在事物反應。每當你生起這種習性反應，這個反應就會變成你痛苦的根源。假如你學會不去這樣反應而只是觀察，你就能走出痛苦。當然，這很花時間，一個人不會立刻變完美，但至少已經有了開端。

By practising Dharma, you won』t run away from external activities like going to this or that temple, or performing this or that rite or ritual. But at the same time as you are doing these things, you will start observing the reality pertaining to your mind at that moment: “What is happening in my mind at this moment? Whatever is happening in my mind from moment to moment—this is more important for me than anything that is happening outside.” You will start to notice how are you reacting to things outside. Whenever you react, this reaction becomes a source of misery for you. If you learn not to react but simply to observe, you will come out of the suffering. Of course it takes time. One does not become perfect immediately, but a beginning is made.

開始來了解正法吧！正法是超越所有的宗派信仰、教條、儀式、典禮的。你可以稱呼、也可以不稱呼，自己是個印度教徒或回教徒，但是你應該是一個依法修行的人，一個過著正法生活的人。意思就是說你的心應該保持純淨。假如你的心保持純淨，那麼你所有的行為，身體或言語的行為，就會自然地變為純淨！

Let a beginning be made to understand Dharma. Dharma is free from all sectarian beliefs, dogmas, rites and rituals. Even sectarian names are not necessary. You may or may not call yourself a Hindu or a Muslim, but you should be a Dharmic person, a person living the life of Dharma. This means that your mind should remain pure. If your mind remains pure, then all your other actions, vocal or physical, will naturally become pure.

心是最根本的；當心不純淨，充滿著負面心態，那麼我們在言語和身體上的行為也必然是不純淨。這個時候，我們已經開始傷害著自己，也已經開始傷害別人了。就像我所說的，當你產生憤怒、憎恨、或惡意的同時，你就是這些負面心態的第一個受害者。你自己變得非常痛苦，而且由于你的負面心態所產生的痛苦開始瀰漫在你的四周，你的周遭環境變得緊張不安，任何在這時候與你接觸的人也都會變得很緊張、很痛苦。你正在散播痛苦給別人。這是你自己的痛苦，而你也不斷地散播給他人。你讓你自己痛苦，也令他人痛苦。

Mind is the base. When the mind is impure, full of negativities, then our vocal actions are bound to be impure, and our physical actions are bound to be impure. We have started harming ourselves. We have started harming others. As I said, when you generate anger, or hatred, or ill will, you are the first victim of your negativity. You become very miserable, and the misery that you generate because of your negativity starts to permeate the atmosphere around you. The entire environment around you becomes so tense. Anyone who comes in contact with you at that time becomes tense, miserable. You are distributing your misery to others. This is what you have, and you keep distributing it to others. You are making yourself miserable, and you are making others miserable.

另一方面來說，假如你學習正法的藝術——也就是生活的藝術——你不產生負面心態，你開始在你的自身當中體驗到安詳與和諧。當你保持心的純淨，充滿愛及慈悲，那麼安詳與和諧就會瀰漫在你的四周。任何在這時候與你接觸的人都能開始體驗到安詳與和諧。你正在散播著你所擁有的好東西，你擁有安詳、和諧，你有真正的快樂，而你也正在散播給他人。這就是法，這就是生活的藝術。

On the other hand, if you learn the art of Dharma—this means the art of living—and you stop generating negativity, you start experiencing peace and harmony within yourself. When you keep your mind pure, full of love and compassion, the peace and harmony that is generated within permeates the atmosphere around you. Anyone who comes in contact with you at that time starts experiencing peace and harmony. You are distributing something good that you have. You have peace, you have harmony, you have real happiness, and you are distributing this to others. This is Dharma, the art of living.

在古印度，法只是一種生活的藝術，一種如何讓自己安詳和諧地生活也帶給他人安詳、和諧的藝術。要能夠做到這樣，需要有適當的訓練。當時每一個村莊都有內觀禪修中心，到處都有內觀中心，就像其它的瑜伽學校、瑜伽學院和瑜伽醫院一樣，內觀中心也到處都是。它們是人們生活的一部分。學生們一向都在這兒學習這種藝術。不斷地練習和實踐，他們過著很好的生活、健康的生活、和諧的生活。

In ancient India, Dharma was nothing but an art of living, the art of how to live peacefully and harmoniously within, and how to generate nothing but peace and harmony for others. And to achieve that, proper training was given. There were Vipassana meditation centres in practically every village. Vipassana centres were everywhere, as were yoga schools, yoga colleges and yoga hospitals. They were a part of life. Students used to learn this art in their schooling. Practising it, they lived good lives, healthy lives, harmonious lives.

希望那個時代能再度來臨，希望人們能夠了解「法」的意義，希望你們能從那些讓你們忘記了法是什麼的派別意識和小區分離主義的魔掌中解脫出來。願你們走出痛苦，願你們過著如法的生活，過著安詳、和諧、快樂的生活，同時，也帶給別人安詳、和諧與快樂。

May that era come again. May people understand what Dharma is. May you be released from the demons, the devils, of sectarianism and communalism which make you forget all about Dharma. May you come out of this suffering. May you live a real life of Dharma, so peaceful, harmonious and happy for you and so peaceful, harmonious and happy for others.

希望所有來到這兒聽法的你們，能夠騰出你生命中十天的時間來學習這種內觀的方法。你將在此時此地得到益處。你不需要從這個宗教組織轉變成另一個宗教組織、從這個宗派轉換到另一個宗派。一個印度教徒可以終其一生稱他(她)自己是印度教徒，一個基督徒可以終其一生稱他自己為基督徒——回教徒，錫克教徒，佛教徒，也是如此。但是他應該做一個好的印度教徒，好的回教徒，好的基督徒，好的錫克教徒，好的佛教徒。一個人應該做一個好人。「法」教導你如何成為一個好人，如何過著好的生活，一個快樂的生活，一個和諧的生活。

May all of you who have come to this Dharma talk find time to spare ten days of your life to learn this technique. You will get the benefits here and now. It is not necessary for you to convert yourself from one organized religion to another organized religion, from one sect to another sect. Let a Hindu keep calling him or herself Hindu for the whole life. Let a Christian keep calling himself Christian for the whole life—a Muslim, Muslim; a Sikh, Sikh; a Buddhist, Buddhist. But one should become a good Hindu. One should become a good Muslim, a good Christian, a good Sikh, a good Buddhist. One should become a good human being. Dharma teaches you how to become a good human being, how to live a good life, a happy life, a harmonious life.

願你們每一位都能夠以這麼好的內觀方法來訓練自己；從痛苦中解脫出來，並且享有真正的安詳、真正的和諧與真正的快樂。願你們享有真正的快樂，願你們享有真正的快樂。

May all of you get trained in this wonderful technique. Come out of your misery and enjoy real peace, real harmony, real happiness. Real happiness to you all. Real happiness to you all.

開佛知見，示佛知見，使悟佛知見，入佛知見也。

慈悲的法流 第一天 法與派別意識 Day One: Dharma and Sectarianism

慈悲的法流第一天法與派別意識 Day One: Dharma and Sectarianism