第二天 过道德的生活及发展对心的自主能力

Day Two: Living the Life of Morality and Developing Mastery over the Mind

朋友们：今晚我们再度聚集在这儿，要更进一步地來探讨有关于「法」的这个主题。昨天我们讨論了「法」与派别意識；很不幸地，现在在印度这兩个字已经变成同义字，这是不对的。其实它们的意义南辕北辙，完全不同。

Friends: We have assembled here again this evening to further discuss the subject of Dharma. Yesterday we discussed Dharma and sectarianism. Unfortunately in India today, these two words have become synonymous, which is totally wrong. The two are poles apart.

「法」有它自己的本质，「法」是普遍性的，它是全面的。「法」是自然的法则，普遍性的自然法则，支配着整个宇宙。一切的有情、无情都由法则來支配。

Dharma is its own entity. Dharma is universal. It is all-powerful. Dharma is the law of nature, the universal law of nature which governs the entire universe. All animate and inanimate beings are governed by the law of Dharma.

「法」是如此的：心中的负面心态会使人痛苦，这是不变的法则，过去、 现在、未來皆是如此，永远如此；而纯净的心，有着爱、慈悲和善念的特质， 带來了安详与和谐，这在过去、现在、未來也都是如此––––法则就是如此。 所以說「法」是「sana-tana」––––永恒的。不幸的是，印度语「sana-tana」 现在也被误用，Sana-tana Dharma 成为某个宗派的特殊法门了。这是很大的 不幸，在印度，人们已不了解所谓「法」的真正涵意，这也使得人们在「法」 的修习上变得十分困难。

The Dharma of the negativities of the mind is to make one miserable. This law existed in the past, this law exists today and this law will still exist in the future. It is eternal. The Dharma of the purity of the mind has the qualities of love, compassion and goodwill. It gives peace and harmony. This was so in the past, it is so today and it will be so in future. This is the reason why Dharma is sanātana—eternal. Unfortunately today, even this Hindi word sanātana has become sectarian. Sanātana Dharma means a particular Dharma of a particular sect. It is a great misfortune that India has lost the real meaning of Dharma. Because of this, it has become very difficult for people to practise Dharma.

「法」和派别意識是完全不同的。当我们的国家独立之后，一些聪明、 有经验的爱国人士就制定宪法：「我们的政府是非宗教性的政府」，很好，这是件好事，好政府应该是非宗教性的，不属于任何教派的。但在印度文当中，这个字却用得很不对，我们說『我们的政府是「Dharma nirapeks<ha」』， 这 怎么可以呢 ？ Nirapeks<ha 的 意 思 是 漠 不 关 心 。 原 意 是 要 samprada-ya   nirapeks<ha–––– 「不偏任何宗派」才对。一个漠视「法」(Dharma nirapeks<ha)的政府如何能统治国家呢？一个政府必须是 Dharma sa-peks<ha：非宗教性的，非宗派的；但是政府一定要有「法」，不然的话 这会是个什么样的政府呢？「法」一定要有。

Dharma and sectarianism are totally different. When the country became independent, some very wise, experienced, patriotic people framed the Constitution and declared: "Our government will be a secular government." This was a good thing: a good government is always a secular government. But in Hindi, the word is used in a very wrong way. We say: "Our government is Dharma nirapekśha." How can it be Dharma nirapekśha? Nirapekśha means indifferent or unconcerned. The idea is to be sampradāya nirapekśha— not favouring any sect. How can a Dharma nirapekśha government administer a country? A government has to be Dharma sāpekśha: secular, non-sectarian. A government has to have Dharma, otherwise what kind of government will it be? Dharma has to be there.
 
一个国家的行政，必须依着正法來施行。当我们說国家或政府是 Dharma nirapeks<ha，我们就已经失去了「法」的意义；对我们而言，「法」变成了教派，这就是为什么我们会說印度教的法、佛教的法、耆那教的法和回教的 法。事实上我们应该說是印度教的宗派、佛教的宗派、耆那教的宗派及回教 的宗派等等。「法」并不等同于宗派，这兩者是不同的。教派是有局限性的， 而「法」是普遍性的，广大无涯、无边无际的。「法」是适用于每个人、所 有人身上的，这一定要了解得清清楚楚。我们的政府越早明了「法」和宗派 的不同，就越有利于人民对「法」的修习；否则即使他们实际上并不如法， 他们还是继续沉迷在错认自己是如法的人这样的幻觉当中，这根本就是欺骗 自己。如果人们不依法而行，他们是不会获得法的益处的。

A state administration has to be an administration of Dharma. By saying that the state, or the administration, or the government is Dharma nirapekśha, we have lost the meaning of the word Dharma. For us, Dharma has become a sect. That is why we say "Hindu-dharma, Buddhist-dharma, Jain-dharma" and "Muslim-dharma." Actually we should be saying "Hindu sect, Buddhist sect, Jain sect" and "Muslim sect." Dharma is totally different from these sects, totally different. Sects are limited. Dharma is universal, boundless, infinite and limitless. Dharma is for all, for everyone. This must be very clear. The sooner our country starts understanding the difference between Dharma and sect, the easier it will become for people to practise Dharma. Otherwise they will remain under the illusion that they are Dharmic people when actually they are not. This is a great self-deception. When people do not follow Dharma, they do not get the benefit of Dharma.

法的第一个基本要件就是过道德的生活；道德是法的根基。某些人自称是忠实的印度教徒、回教徒、基督教徒、佛教徒或耆那教徒，他们也许并未 过着合乎道德的生活，而仍然自称是忠实的印度教徒…；他们之所以如此称 呼自己，只是因为遵循着某教派、某传统的典禮仪式，而实际上他们却忽略 了道德的实践。自称如法的人必定是过着道德的生活；没有道德为根基，一 个人是不可能如法的，不可能是一个「法」的实践者。

The first basic prerequisite of Dharma is to live a moral life. Morality is the base of Dharma. Someone calling oneself a staunch Hindu, or Muslim, Christian, Buddhist or Jain, may not live the life of morality, yet still calls himself a staunch Hindu (etc.) because he performs the rites and rituals of that particular sect, that particular tradition. Morality is missing. Someone who calls himself a Dharmic person must be living a moral life. Without the base of morality, one can never be a Dharmic person, a Dharmist person.

什么是道德呢？想想我们国家的刑罚规章：如果你殺人会受刑罚，偷盗他人之物会受刑罚，性侵犯以及不正当的性行为会受刑罚，說谎欺骗、酒醉 伤人，这些都会受到刑罚。遵守这些规范都是法的一部份，是道德的生活。 道德是法的必要条件，古时候称之为 sila，sila 就是道德规范，就是戒律。 在过去，觉悟的圣者、解脱的人、具足智慧的人，他们如何诠释戒律呢？他 们說：一个人不应该以任何肢体或言语的行为干扰他人的平静、和谐；一个 人不应该在肢体上或言语上做出伤害其他生命的行为。这就是 sila，就是戒， 就是道德。

What is morality? Consider our country’s penal code: If you kill someone, you are penalized. If you steal something which does not belong to you, you are penalized. If you commit rape or adultery, you are penalized. If you speak lies and deceive somebody, you are penalized. If you become intoxicated and harm others, you are penalized. All these are a part of Dharma, a life of morality. Morality is the essential prerequisite of Dharma. In the ancient language, it was called sīla. Sīla means "morality." In the past, what explanation did the enlightened ones, the liberated ones, the wise ones, give for this word? They said that one should not perform any action, physical or vocal, which disturbs the peace and harmony of others. One should not perform any action, physical or vocal, which harms other beings, which hurts other beings. This is sīla. This is morality.

如果我们开始了解这些，我们无妨继续自称为印度教徒，这并没有什么不对，就好像一个人可以自称是葛印卡、饶欧、史密斯、琼斯一样，我们也可以自称为回教徒、耆那教徒、基督徒或佛教徒，这些只是名称而已。但「法」 是不同的，如果說自己是个如法的人，那么自己就必须尽力过道德的生活。

If we start understanding this, then we may keep calling ourselves Hindu. There is nothing wrong with this. Just as one might call oneself Goenka, Rao, Smith or Jones, we may call ourselves Muslim, Jain, Christian or Buddhist. These are just names. But Dharma is different. If I am a Dharmic person, I must try my best to live a life of morality.
 
我多么遵循道德，我就有多如法；这个名称或那个名称并没有差别。我们必须戒除所有身体上和言语上不利于他人的行为；也就是說我们必须不殺生、 不偷盗、不邪淫、不妄语。在古印度，就是这四条重要而根本的道德规范，人们在生活上遵守着这四条道德上的戒律。后來，随着像酒精、大麻…等麻 醉品的发明使用，有智能的人才又指出：「一旦你使用任何烟酒毒品后，即 使想要过道德的生活，都会很困难，因为你已成为烟酒毒品的奴隸」，因此 第五条戒律––––「不使用烟酒毒品」就加了上去，四戒成为五戒。

As much morality as I have in my life, that much I am a Dharmic person. This name or that name makes no difference. We must abstain from all those physical and vocal actions which go against the interest of other beings. This means we must abstain from killing, from stealing, from sexual misconduct, and from speaking lies. Long ago, in ancient India, these were the four important moral bases. People followed four moral precepts in their lives. Later on, people discovered some intoxicants, like alcohol and marijuana, and started using them. Wise people said: "Once you take any kind of intoxicant, even though you want to live a moral life, it becomes very difficult because you have become the slave of that intoxicant." Therefore, the fifth moral precept was added: abstention from taking any kind of intoxicant. The four precepts became five precepts—five sīlas.

后來，慢慢地人们更体会到，麻醉品不只是酒、大麻等等，还包括令人沈迷的赌博，所以戒除赌博的道德规范又加了上去。更后來，人们接着又觉察到：财富、权利和地位是更厉害的麻醉品。一个人一旦累积了财富，心就 呈现疯狂的狀态，做出害人害己的事；所以說积聚财富也会上瘾，也会是一 种麻醉品。一个在家人必须努力工作赚取金钱，这没什么不对；在家人不应 是乞丐，因此必须诚实地努力工作赚取所需。这样子并没有违背正法。但是， 当你开始努力工作赚取财富的同时，就有被金钱麻醉的危险，你可能深陷其 中，不停地累积金钱而无法自拔；这是很危险的情况。

Time passed, and slowly people realized that intoxication is not merely the intoxication of alcohol, marijuana, or bhāng, and so on; there is also the intoxication of gambling. Therefore the moral precept to abstain from gambling was added. More time passed, and people realized that a bigger intoxication is that of wealth, power and status. Once one accumulates wealth, he becomes quite mad, performing actions which are harmful to himself, and harmful to others. The accumulation of wealth can also be an intoxicant. As a householder one has to work hard to earn money. There is nothing wrong with that. A householder should not be a beggar; therefore one must earn one’s living honestly by hard work. This is Dharma. But once you start working hard and earning money, there is a danger that you may get intoxicated with that money. You may get trapped in the rat race of accumulating more and more money. A dangerous situation.

这时候，在家人会面臨一个难题，一方面必须赚钱养活自己、家人以及支助社会中的其他人；但另一方面，却要冒着被金钱麻醉的危险。所以在古印度就曾经制定了 samvibha-ga 的规定。Samvibha-ga(分享)是古印度语， 大部份的古印度语现在已经失传；samvibha-ga 这个字传至邻近国家并被保留 了下來。在当时，人们并不使用 da-na(布施)这个字；因为当你给予 da-na， 你的自我容易膨胀，认为「我正在布施」，所以当时是用 samvibha-ga(分享) 这个字，而不用  da-na。既然你累积的财富是來自于社会––––那么现在就应 该回馈到社会上。所以，samvibha-ga 的意思就是与他人分享，分享给需要的人。Samvibha-ga 說起來也是五戒的一部份。

The householder faces a dilemma. On the one hand, a householder needs to earn money to support himself or herself, the members of one’s family, and the other members of society. Yet on the other hand, there is the danger of becoming intoxicated by this. So, the rule of samvibhāga was made. Samvibhāga is a word from the ancient Indian language, most of which we have lost today. It has gone to neighbouring countries and is preserved there. In those days the word dāna—donation—was not used. When you give dāna, your ego becomes strong: "I am giving dāna." So instead of dāna, they used samvibhāga, which means the money that comes to you from society. The money that you accumulated came from society—now distribute it to society. Samvibhāga: share it with other people. Share it with those who need it. Samvibhāga was a part of the five precepts.

五戒在过去是必要的，现在也是；五戒是法的基本要件，一直到未來也都将是必要的、是法的基本要件。衡量一个人是否如法的标准，就看他是否过着守五戒的生活。为什么要守五戒呢？觉悟的圣者解释了为什么戒是必要 的；他们对不同的人，依据听闻者的根器，而用不同的方式解說。社会中每一个人的根器不一，有些像小孩，有些像少年，有些像青少年，有些像成年人，对不同的人有不同的方式解释。

The five precepts were essential. They are still essential. They are the basic prerequisites of Dharma, and they will remain essential in future also as the basic prerequisites of Dharma. One yardstick to measure whether one is a Dharmic person or not is whether one is living the life of the five precepts. Why observe these five precepts? The enlightened ones explained why sīla is necessary. They explained it in different ways to different people, according to the mental calibre of the people to whom they were speaking. In a society, there are people of different mental calibres. Some are like children, some like adolescents, some like youths and some like adults. Explanations were given to different people in different ways.

对某些人他们会說：「如果你严守这些道德戒律，你知道你将会得到什 么益处吗？你死后会上天堂。」然后开始描述天堂的美景，「那裡是多么地漂亮，有着香醇的美酒甘露和出尘脱俗的美女…等等。」听到如此，这些人 就显得兴高采烈：「如果我真的能得到这些，那当然要遵守道德啰！我一定要持戒。」

To some it was explained: "If you observe all these moral precepts very scrupulously, do you know what you will gain? When you die, you will get reborn in heaven." And a description of heaven was given: "A wonderful heaven, with celestial drinks and celestial women..." and so on. Hearing that, a person feels elated: "If I can attain that, certainly I must observe morality. I must observe sīla."

这就如同对孩童說：「如果在学校努力用功，在家做好功课，就给你糖吃。」小孩子为了有糖吃就用功讀书了。

Similarly, one might say to one’s child: "If you study well in school and do your homework properly, you will get Cadbury’s sweets." So the child works hard.

对某些人，他们会用另一种說法：「如果你不遵守这些道德戒律，你知道会如何吗？死后会下地狱的。」然后描述地狱可怕的景象，这些人就开始害怕了：「哦！不，我不要下地狱。」

Or it was explained: "If you don’t observe these moral precepts, do you know what will happen? After death, you will go to hell." A description of hell was given, so horrible. One gets frightened: "Oh no, I don’t want to go to hell!"

有些人就只听得懂这种或赏或罚的論调，所以觉悟的圣者才会以这样的方式來說。不論要用哪种說法才能够让听的人了解接受，只要能使他们不做有害的行为，那么对他们都是好的。

The stick and the carrot. There were people who could understand only this kind of language, so they were given these explanations. Whether a person understands by this or that language, if he or she abstains from performing unwholesome actions, it is good for them.

还有一些人是知識份子，他们不相信下一世、不相信有天堂或地狱，他们相信这辈子是更重要的。这种人重视的是今生，对于这种人，就用另一种說法：「如果有人要殺你，你会欣喜的接受吗？你会感到快樂吗？或是不快 樂呢？」

There were other people who were intellectuals. They didn’t believe in the next birth, in this heaven or that hell. They believed that this life now is more important. People of that type gave all importance to the present life. For such people, the explanation was given in a different way: "If somebody tried to kill you, would you like it? Would you feel happy about it? Or would you feel unhappy?"

「哦！如果有人要殺我，我当然很不快樂。」「相同的道理，如果你想殺某个人，那个人会快樂吗？」「不，那个人会觉得很不快樂。」

"Oh, I would feel very unhappy if somebody tried to kill me." "Similarly, if you tried to kill somebody, would that person feel unhappy?" "That person would feel unhappy."

「如果有人偷了你心爱的东西，你会觉得快樂吗？」「不，我当然会不快樂。」
 
"If someone stole something belonging to you, something very dear to you, wouldn’t you feel unhappy?" "Certainly I would feel unhappy. That is true."

「如果你偷了别人心爱的东西，那个人会快樂吗？」「不，那个人会不快樂。」

"If you stole something belonging to somebody else, which was very dear to that person, wouldn’t that person feel unhappy?" "Yes, that person would feel unhappy."
 
「如果有人和你的家人有不正当的性行为，你会快樂吗？」「我当然不快樂。」

"If somebody committed adultery or sexual misconduct with a member of your family, wouldn’t you feel unhappy?" "I certainly would feel unhappy."

「同样地，如果你和某人有不正当的性行为，他的家人会快樂吗？」「他们会不快樂。」

"Similarly, if you committed sexual misconduct with someone, wouldn’t the members of their family feel unhappy?" "They would feel unhappy."

「如果有人說谎或欺骗你，你会快樂吗？」「我会不快樂。」

"If somebody spoke lies and deceived you, wouldn’t you feel unhappy?" "I would feel unhappy."

「同样地，如果你說谎话來欺骗他人，他们会快樂吗？」「不，他们不快樂。」

Similarly, if you tried to deceive others by speaking lies, wouldn’t they feel unhappy?" "Yes, they would."

「如果有人喝醉酒，扰亂了你的安寧和谐，你会快樂吗？」「不会。」

"If somebody got intoxicated, and disturbed your peace and harmony, wouldn’t you feel unhappy?" "Yes."

「同样地，如果你喝醉酒，扰亂了别人的安寧和谐，他们会快樂吗？」「他们当然不会。」

"Similarly, if you got intoxicated, and disturbed the peace and harmony of others, wouldn’t they feel unhappy?" "Yes, certainly they would."

以这种方式，一个人就可以理性、邏辑地了解。很多人都是这样开始了解「法」的。

In this way, one can understand logically, rationally. Many people started understanding Dharma in that way.

为了达到相同的目的，对另一种根器的人也有另一种解释：「人類是群居的动物，必须在社会中生活，不可能逃離这个社会，一般人必须跟家人以及社会大众共同生活，即使是舍離世俗的出家众也離不开社会，人類是社会 性的。」

Another explanation was given, a different explanation to people of different mental calibres, all for the same good purpose: "A human being is a social being. One has to live in society. One cannot run away from society. A householder has to live with the members of one’s household and with the members of society. Even if somebody has renounced the world and become a monk or a nun, one still has to keep in contact with society. A human being is a social being.

「如果社会的安详和谐被你的任何行为破坏了，你想你会体验到安详和谐吗？如果你被四周的火焰燃烧，你自身还能保持安详吗？你必须维持社会的安详和谐，任何你在身体上或言语上的行为，如果扰亂了他人的安详和 谐，也就扰亂了你自身的安详和谐，因为你是社会的一份子，你不可能与世 隔绝。」这样的解释是合乎邏辑、理性、可以了解的。

"If the peace and harmony of society gets disturbed by any action of yours, do you think you will experience peace and harmony? If you are burning with fire all around you, can you experience peace within yourself? You have to maintain the peace and harmony of society. Any action of yours, physical or vocal, which disturbs the peace and harmony of others, disturbs your peace and harmony also, because you are a member of society. You cannot keep aloof from society." This explanation was logical, rational and understandable.

社会中还有很多成熟的人，对这些人而言，圣者们就以成熟的方式來解释正法，他们說：「表面上看起來，如果你持戒(道德的戒律)，如果你不在言语或肢体上有任何伤害他人的行为，那么，他人和社会也都得到了利 益，因为你帮助他们能够平静地生活。但这只是表面的实相，而不是真正的
 
实相，不是法的深层实相。在法的较深层面上來說，你持戒并非对任何人慈悲，而是对你自己慈悲，这是为你自己好。」

Then there were many mature people in society, to whom Dharma was explained in a very mature way: "At the apparent level it seems that if you observe sīla, the moral precepts—if you don’t harm others, if you don’t hurt others by any action, vocal or physical, then you are obliging others and you are obliging society, because you are helping them to live peacefully. But this is only the apparent truth, not the actual truth, not the truth at the deeper level of Dharma. At the deeper level of Dharma, you are not obliging anybody by practising sīla, morality. You are obliging yourself. It is in your own self-interest."

「进一步來說，假设你殺了某人。你怎么会殺人呢？除非你产生大量的愤怒、怨恨、惡念、敌意，否则你不可能殺人。你一定是先在心中产生了负面心态；而只要你一产生负面心态，自然的法则就开始惩罚你。也许你是后 來才殺人，但是因为你一开始在心中产生不净、产生负面心态，你就已经开 始伤害你自己了，所以你自己会是第一个受害者。除非你产生了负面的心 态，否则你是不会殺人的。」

To such people, it was explained in this way: "Suppose you kill somebody. How it is possible to kill? You can’t kill anybody unless you generate a tremendous amount of anger, hatred, ill will and animosity. You can’t kill while smiling or laughing. You have to generate negativity in your mind; and as soon as you generate negativity, nature starts punishing you. You may kill that person later on, but you will be the first victim. You have started harming yourself because you have started generating impurity, negativity in the mind. You can’t kill somebody unless you generate negativity."

同样地，除非你生出极大的贪婪，否则你不会偷盗。除非有极大的欲念激情，否则不会邪淫。除非产生极强的自我、贪爱或瞋恨，否则不会說谎。每当你在身体或言语的行为上不守戒律，你必定是先在心中有了某些不净产 生；而当这些不净一产生，你就已经开始伤害自己了。

Similarly, you can’t steal unless you generate a tremendous amount of greed in your mind. You can’t perform sexual misconduct unless you generate a tremendous amount of lust and passion in your mind. You can’t speak a lie unless you generate a tremendous amount of ego, craving or aversion. Only then can you deceive others. When you break any sīla at the physical level or the vocal level, you have to generate some impurity or the other in your mind. You have started harming yourself.

如果你不了解这样的道理，就是不了解「法」，法的定律就是：当心中一产生任何负面心态、任何不净，法就会处罚你。如果你违反了法则，你就会受罚；而且是在此时此地受罚，不用等到死后。死后会有的惩罚还是会有， 但那是另一回事，不必太强调。有智慧的人重视当下的实相。现在发生的是 什么呢？如果有人违反了自然的法则，那么他受到的惩罚是此时此地的。

When you are this ignorant, you know nothing about Dharma. The law of Dharma says that as soon as you generate any negativity, any impurity in the mind, Dharma will punish you. If you have broken the law of Dharma, you will be punished. And you will be punished here and now, not just after death. The punishment that comes after death will come. That is a separate issue; don’t give it much importance. A wise person must give importance to the reality of this moment. What is happening at this moment? The punishment is given here and now.

如果有人违反了国家的法律，他(她)必须受罚。他们被惩罚是因为违反了法律。但判刑是很花时间的，随着调查的进行，案子从一个法庭转到另一个法庭，可能要好几年；而即使那样，最后还可能不会受罚。负责判刑的 人，可能开始考虑别的观点，最后被告无罪释放。

If a person breaks the law of the country, he or she has to suffer. They receive punishment because they have broken the law. But the determination of the punishment takes time. Investigations go on; the case goes from this court to that court, to another court. It may take years to resolve. And even then, one may not be given any punishment. Those who are responsible to determine proper punishment may start seeing the other side of the case, and the accused person may go free.

但在「自然的法则」当中，这绝不会发生；依照自然的法则，惩罚是立即而且同时发生的。只要心中一产生负面心态，痛苦就同时自心中生起。毫无时间的先后。并不是现在产生负面心态，过些时候才变得痛苦；你在此时 此刻就变得痛苦。自然的法则已经开始惩罚你了，你是无法避免这个惩罚的，你必须面对它。

But in Dharma, this can never happen. In Dharma, the punishment is immediate and simultaneous. As soon as a negativity arises in the mind, simultaneously misery starts arising in the mind. There is no time gap. It is not that you generate negativity now and after a few moments you will become miserable. You become miserable at that very moment. Nature has started punishing you. You can’t avoid this punishment. You have to face it.
 
因为人们已经忘记了「法」的意思，不了解它是自然的法则。法被当成是印度教的法、佛教的法或耆那教的法；这个仪式或那个仪式，这个宗教或那个宗教；这种唱诵或那种唱诵，这个典禮或那个典禮––––其实这些全都与「法」无关。自然的法则就是自然的法则，普遍性的自然法则。如果整个社 会和国家都能清楚地了解，就会开始有重大的改变，每个人都会重视自然的法则。

Because people have forgotten the meaning of Dharma, it is not understood as the law of nature. Dharma is understood as Hindu-dharma, Buddhist-dharma or Jain-dharma; this rite or that rite, this religion or that religion; this recitation or that recitation, this ceremony or that ceremony—all of which have nothing to do with Dharma. The law of nature is the law of nature, the universal law of nature. If this becomes clear to society and to the country, a big change will start coming and everybody will give importance to the law of nature.

我此刻在做什么呢？我心中正产生负面心态吗？如果是，自然的法则就开始惩罚我。如果我远離负面心态，我不在身体或言语上有任何扰亂别人的行为，那么我的心就会变得清净，自然的法则就在此时此地开始回馈我。当 这颗清净的心开始产生爱、慈悲和善念的同时，也会开始体验到安详、和谐 与快樂。你不用等待，不用等到死后才获得，你当下就会获得–––––就在此时此地。

What am I doing at this moment? Am I generating any negativity in my mind? If so, nature has started punishing me. If I keep myself free from negativity, I don’t generate negativity. If I don’t perform any action, physical or vocal, which disturbs others, I don’t generate negativity in my mind. If I don’t generate negativity, my mind becomes pure and nature starts rewarding me here and now. The moment a pure mind starts generating love, compassion and goodwill, simultaneously one starts experiencing peace, harmony and happiness. You won’t have to wait. It’s not that you will get something after death. You will get it now—here and now.

这是自然的法则，这就是「法」。人们越了解，就会越努力尝试过道德的生活，不是为了别人好，而是为他们自己好。如果我过道德的生活，我是对自己慈悲，我在帮助自己。而如果我帮助自己，我当然也已经开始帮助别 人。当我伤害他人，我已经开始伤害自己。所以，就自我的利益而言，我必 须过道德的生活，过「法」的生活。

This is the law of nature. This is Dharma. The more people start understanding this, the more they will try to live a life of morality, not to oblige others, but to oblige themselves. If I live a life of morality, I am obliging myself. I am helping myself. And if I help myself, I have certainly started helping others also. When I harm others, I have started harming myself. So in my own self-interest, I have to live a life of morality, I have to live a life of Dharma.

但是「法」并不能說是「印度教的法」、「佛教的法」、「耆那教的法」 或「回教的法」，这些和法是不同的。一个自称是完全遵行印度教法的人，他可能是，也可能不是一个依法实践的人。这裡所谈的是不同的兩回事，法 就是法。如果我们把法从派别的泥泞中抽出，那么法就会变得十分纯净，人 们可以开始了解法就是法，法并不是专指印度教、佛教、耆那教、回教或基 督教的法，法是不分宗派的。于是，人们会开始遵行「法」，开始实践「法」。 但是要如何遵行呢？

Not Hindu-dharma, Buddhist-dharma, Jain-dharma or Muslim-dharma; they have nothing to do with Dharma. Somebody who calls himself a good Hindu-dharmist, may be a Dharmist or may not be a Dharmist. These are two different things altogether. Dharma is Dharma. If we take Dharma out of this mire of sectarianism, then it will become very pure. People will start understanding Dharma as Dharma, nothing to do with Hindu, Buddhist, Jain, Muslim or Christian. People will start following Dharma, people will start observing Dharma. But how to observe it?

每一个成熟的人都了解：「为了自己的利益，我必须过道德的生活；当然，为了社会的利益，我也必须过道德的生活。我不应该殺生，不应该偷盗、不应该邪淫、不应该說谎、不应该饮酒。」但他却不一定做得到。

As a mature person, one has understood: "In my own interest, I must live the life of morality. Of course, I must also live the life of morality in the interest of society. I should not kill. I should not steal. I should not perform sexual misconduct. I should not speak lies. I should not get intoxicated."
 
每一个酒徒都十分了解：「喝酒对我不好。」他想从中解脱。一个赌徒也了解：「赌博对我不好。」他想从中解脱。一个有不正当性行为的人了解：

「这对我不好。」他想从中解脱。但到时候，他还是会去做那些他明明知道是不好的事。

A drunkard knows very well: "Drinking is no good for me." He wants to come out of it. A gambler understands: "Gambling is no good for me." He wants to come out of it. One who performs sexual misconduct understands: "This is no good for me." He wants to come out of it. Yet when the time comes, still one performs all those actions which one knows are not good.

在摩诃婆羅多书(Maha-bha-rata)的故事当中，有个重要的角色叫作杜尔优坦(Duryodhan)，他說：

There is a story in the Mahābhārata featuring an important character named Duryodhan. Duryodhan says:

Jānāmi dharmaṃ na ca me pravrittī
jānāmi adharmaṃ na ca me nivrittī.

「我很清楚正法是什么，但我的心却不愿遵行；我很清楚非法是什么， 但我却无力解脱。」

"I know very well what Dharma is, but my mind does not want to follow it. I know very well what adharma is, and yet I cannot come out of it."

每个人不都像杜尔优坦一样吗？在理智的层面上，每个人都了解：「我 不该做任何坏事，我应该只做好事」然而却不断地做坏事不做好事。每个人 就像杜尔优坦一样，无法控制自己的心。

Isn’t everyone like Duryodhan? Everyone understands at the intellectual level: "I should not perform any bad actions. I should only perform actions which are good." And yet one keeps performing wrong actions, and does not perform good actions. Everyone is like Duryodhan, because one has no control over the mind.

因此，「法」的第二个重要的必要条件就是培养心的自主性。你十分了 解：「道德的生活对自己和他人都好。」你想过道德的生活，却做不到，因 为你的心无法自主。心不能自主，「法」就不算完整。

Therefore the second important prerequisite of Dharma is to develop mastery over the mind. You understand very well: "A moral life is good for me and good for others." You want to live a moral life, and yet you can’t, because you have no mastery over your mind. Dharma is not complete without mastery of the mind.

智者、觉悟者、成就者(rishis)、寂静者(mu-nis)、佛陀、阿羅汉、 安住于智慧的人(sthitaprajn~as)，他们并不只是训诫：「世人啊！你不应该殺生、不应该偷盗、不应该做这个、不应该做那个。」如果「法」只是训 诫，那就会左耳进右耳出，就像今天的情形一样。印度过去的精神領袖并不 只是给予训诫，他们还给予我们实践那些教诫的方法，教导我们透过发展心 的自主性去持守道德。这是非常重要的，人必须发展对自心的自主性。

The wise people, the enlightened people, the rishis, the mūnis, the buddhas, the arahants, the sthitaprajñas, they didn’t just give sermons: "Oh, people of the world, you should not kill. You should not steal. You should not do this. You should not do that." If Dharma was only sermons then, as happens today, the words would enter one ear and go out the other ear. The spiritual leaders of India’s past didn’t give mere sermons. They gave us a way to practise what those sermons taught, and to observe morality by developing mastery over the mind. That is very important. One has to develop mastery over one’s mind.

有很多训練心专注的方法被使用过。印度是个非常大而古老的国家，曾 有不同的技巧被发展出來，各种方法被練习着。有的方法对某些人适用，另外的方法又适用于另一些人。不同的方法继续演进以发展对心的自主性，控 制自心。如何控制心呢？一种常見的方法是不断地念诵一个字，这个方法到现在还存在着。当你不断地念诵同一个字，你会发现心平静下來并且越來越专注。你可以用任何一个字––––例如：「手表」，你一直覆诵「手表、手表、 手表、手表」心就平静下來，变得专注––––这是自然的法则。就像对小孩唱 摇篮曲：「睡吧！我的孩子、睡吧！我的孩子、睡吧！我的孩子。」小孩就 静下來然后睡着了，只因为你不断重复同样的话。同样地，当你覆诵：「手 表、手表、手表、手表、手表」心也会静下來并且越來越专注。

Many methods were used. India is a vast country, a very ancient country. Different techniques were developed and different techniques were practised. One technique is good for some people; another technique is good for others. Different techniques evolved to develop mastery over the mind, to control the mind. How to control the mind? One very popular technique was to keep reciting a word. This practice continues today. As you keep reciting the same word, you will find that the mind gets calmed down and starts getting concentrated. You can use any word—for example, "watch." You keep reciting: "Watch, watch, watch, watch, watch, watch, watch." The mind gets calmed down, concentrated. This is the law of nature. It is like singing a lullaby to a child: "Oh sleep, my child. Oh sleep, my child. Oh sleep, my child." The child calms down and goes to sleep, because you repeated the same words over and over. Similarly, when you repeat: "Watch, watch, watch, watch, watch, watch": the mind calms down and gets concentrated.

但是，要不断地重复着「手表、手表、手表」这样的字––––这也并不容易。因为重复这个字实在没有什么意思。所以聪明的人就建议：「何不覆诵任何圣人的名字，任何你虔诚信仰神或女神的名号。如果你信仰虔诚，重复 那些名字就变得容易。继续不断地覆诵吧。」然后又建议「这个名号是很有 效力的，如果你重复不断地持诵，死后你就会升天堂，死后你就会解脱。」

It is difficult to repeat a word like: "Watch, watch, watch." What is interesting about repeating this word? So intelligent people advised: "Start repeating the name of any saintly person, any being, any god or goddess in whom you have confidence and devotion. If you have devotion, it becomes easy for you to repeat that word. Keep repeating it." Then a suggestion was given: "This name is so powerful. If you practise repeating it, after death you will get heaven; after death you will get liberated."

如果你对这位神、女神或圣人、觉悟者虔诚信仰，那么要覆诵他们的名 号就容易了。当你不断地覆诵、覆诵、覆诵，心就会越來越专注。这是个很好的技巧，从过去、甚至到今天都有效。

It is easy to repeat the name of a god, or a goddess, or a saintly person, enlightened person if you have devotion and faith in that person. As you keep repeating, repeating, repeating it, the mind gets more and more concentrated. It was a very good technique. It worked in the past and works even today.

另一个方法，是利用任何一种形狀或形像。印度有一种方法，用黏土做 成某种形狀––––例如：像薄饼(chapati)大小的圆盘。有人就把它放在面前， 持续地注视着它，然后闭上眼睛；接着再一次张开眼睛注视，然后再闭上眼。 这种在印度非常古老的方法就叫作 nimitta。注视目标物、闭眼、张开眼、再 闭眼。当他持续地这样練习，最后，即使闭着眼也可以看到盘子的形狀。不 过，要这么重视一个黏土盘子，而愿意持续地这样練习也很难。

Another technique was to use a shape or a form, any shape or form. There was a technique in India where a particular shape made from clay—for example, a disk the size of a chapati—was made. Someone would place it in front of oneself, and keep looking at it. One would close his eyes, then with open eyes look at it, then again close the eyes. This very ancient technique of India was called nimītta. One looked at the object, closed the eyes, opened the eyes, then closed the eyes. When someone practises this, a time comes when the shape of the clay disk will come in front of them, even with closed eyes. But to give so much importance to a clay disk becomes difficult.

所以就有人这么教：用你所虔诚信仰的神或女神的形像––––塑像或图 片，來当作训練专注的对象。看着它，然后闭上眼；再看着它，然后再闭上眼。继续不断地这样練习，几天或几个月后，也有些人可能要几年，只要你 一闭上眼，这个形像就会出现。当你闭着眼而形像出现时，心就会专注。这个方法过去有用，甚至现在也有效。

So the instruction was given: Take the shape or form of a particular god or goddess in whom you have faith or devotion—an idol or a picture of this particular god or goddess. Look at it, close your eyes, look at it again, then close your eyes again. Keep practising this. After a few days or a few months, or in some cases maybe a few years, as soon as you close your eyes, the picture will come before you. When the picture comes before you with closed eyes, the mind gets concentrated. It worked in those days; it works even now.

还有另外一个方法是想象某个东西，并开始对这个想象的所缘建立信 心。例如：「这是我的脊髓，脊髓上有脉輪(chakras)」，你想象这些脉輪(chakras)，或想象一个 chakra 像是一朵多瓣的蓮花，另一个 chakra 则是另一朵多瓣的蓮花。你不断地一再重复这样的想象。到后來闭着眼，你都能 很容易地看到这些蓮花。当你继续不断地練习想象某个东西，你的心就会变得专注。

Another technique was to imagine something, to develop faith in that imaginary object, and start working with that. For example, "This is my spinal chord, and there are chakras on this spinal chord." You imagine these chakras. Or you imagine one chakra as a lotus with so many petals, then another chakra as a different lotus with so many petals. You keep imagining this again and again, repeatedly, repeatedly. A time will come when you start observing those lotuses easily with closed eyes. As you continue the practice of imagining something, your mind gets concentrated.

也有人用的是哲学信仰的自我暗示。例如：你深信：「我是不朽的靈魂， 是的，我是不朽的靈魂。这个不朽的靈魂是非常清净的，非常清净，没有丝 毫不净」，你继续不断地暗示自己：「我是不朽的，我是不朽的靈魂」，或 者：「我是全能的神，我是全能的神，我是全能的，我是完全清净的」。你 重复这样的暗示，这些想法开始自我投射，而心就专注起來。

The auto-suggestion of any philosophical belief was used. For example, you have a certain belief: "I am the immortal soul. Yes, I am the immortal soul. This immortal soul is very pure. It is very pure. There is no trace of impurity in it." You keep giving yourself this suggestion: "I am immortal. I am the immortal soul." Or: "I am God Almighty. I am God Almighty. I am all-powerful. I am complete purity." You repeatedly give this suggestion. These thoughts will start projecting themselves, and the mind will get concentrated.
 
像这样，印度人用不同的方法，不同的技巧，來训練心的专注。主要的 目的就是：使心专注。有人使用这种方法，有人用别的方法，但目的都相同： 就是要使得心变得专注。

Like this, the people of India worked in different ways, with different techniques, to train the mind to get concentrated. That was the main aim: to get the mind concentrated. One person might follow one way, someone else another way, but the objective was the same: to get the mind concentrated.

但是在印度也有完全觉悟的人，他们了解只有心的专注是不够的。专注 的心是十分有力的；当你用这个方法或那个方法使心专注时，心就变得十分有力。不过，这个强而有力的心也可能被误用：它可能会伤害别人。相反的， 如果强而有力的心是以心的清净作为基础，那么就不会伤害他人，它对每一 个人都有利益。所以基础必须清净；如果心的专注没有清净作基础，是得不 到正法的结果的。因此，心的清净非常地重要。

But then there were also fully enlightened people in our country who realized that mere concentration of the mind is not enough. A concentrated mind is very powerful. When your mind gets concentrated by using this technique or that technique, it becomes a very powerful mind. This powerful mind can be misused: it can harm others. But a powerful mind with the base of purity cannot harm anybody. It will be helpful to everyone. So the base must be pure. If you concentrate your mind without a pure base, it will not give you the proper results of Dharma. Therefore purity is very important.

所以，以清净作为基础的方法就被发现了。你首先要知道的一个条件就 是：要不断地体验实相––––当下如是的实相––––每一个当下，都保持对实相 的了知；而且这个实相是了解自身的实相，而非别人所体验的实相。乔达摩 所体验到的实相使乔达摩成为完全的觉悟者––––佛陀。除非你自己体验，否 则你不会成佛。耶稣所体验到的实相让耶稣成为基督，不是你，也不是别人。

So other techniques were discovered where the base was purity, nothing but purity. The first condition was to remain with the reality that one experiences—the reality of the moment as it is—and to remain with that reality from moment to moment, from moment to moment; the reality that one realizes oneself, not the reality experienced by somebody else. The reality experienced by Gotama made Gotama a fully enlightened one, a buddha. It cannot make you a buddha unless you realize it yourself. The reality experienced by Jesus made Jesus the Christ, not you, not anybody else.

每一个个人都必须亲身体验真理、实相。而只有当你自己体验到时，实 相才是实相。如果你在经典中所讀到的––––经典上这么說，或你的上师这么說，或传统这么說––––而你只是相信，那么这就没有用。你必须亲自体验。 真理就是你每一个当下所体验的实相。你只能体验关于你自己的实相。关于别人的实相只能在智識的层面上了解。你只能在智識的层面上了解外在的实相：「这是如此，看起來如此，像这个或那个」，你只能理解外在的实相。

Each individual has to experience the truth, the reality. And this reality is the reality only when you experience it yourself. If you have read something in the scriptures—the scriptures say so, or your guru says so, or your tradition says so—and you simply believe it: this won’t help. You have to experience it yourself. Truth is the reality that you are experiencing from moment to moment. You can only experience the reality pertaining to yourself. The reality pertaining to others can only be understood at the intellectual level. You can understand an external truth only at the intellectual level: "This is so. It appears to be so. It is like this or like this." You can only intellectualize the external truth.

如果你想体验真理，那么真理必定在于你自身之内。在你自身之内所体 验到的实相是你的实相。它是你的实相，你正在体验它；这是实相，并非你 的上师这么說、经典这么說、或传统这么說，而是因为你正在体验它。所以， 你要以关于你自己的实相，你在自身之内所体验到的实相，作为专注的对象 去体验它。要训練心的专注，应该由体验自身的实相开始。这个实相是关于 身体的、物质的、肉体的结构，只是我们一直把它当作「我，我，我的，我的」。

If you want to experience the truth, then the truth must be within the framework of your body. The reality that you experience within the framework of your body is the reality for you. It is your reality; you are experiencing it. It is a reality not because your guru says so, or your scriptures say so, or your tradition says so, but because you are experiencing it. So start with the truth pertaining to yourself, as experienced by you, within yourself. Make use of concentration of mind. The training of mental concentration should start with the experience of the truth pertaining to yourself. This is the truth pertaining to the physical structure, the material structure, the corporeal structure, which one keeps understanding as, "I, I; mine, mine." At the intellectual level, one understands very well: "This body is not ‘I,’ this body is not ‘mine,’ this body is not ‘my soul.’" One understands this very well at the intellectual level.

在智識的层面上，一般人当然也都了解：「这个身体不是『我』，不是『我的』，这个身体不是『我的靈魂』」关于这一点，在智識的层面上，大 家都很了解。然而当你开始練习观察自身之内的实相时，你会发现，为了实 际上的需要，这个物质的身体对你而言已经变成了「我」，「我的」，「这 是『我』，这是『我的』；这是『我』，这是『我的』」，对这个身体产生 了很大的认同，产生了很重的执着。因为这样，也就有了很大的痛苦和压力。 因此，你必须要了解，关于身体结构的实相；同样的，关于心理结构的实相， 你也必须实际去体验。

When you start practising the observation of the truth within yourself, you will notice that, for all practical purposes, this material body has become "I" for you, has become "mine" for you: "It is ‘I,’ it is ‘mine’; it is ‘I,’ it is ‘mine.’" There is a tremendous amount of identification with this body and a tremendous amount of attachment towards this body. Because of this, there is a tremendous amount of misery and a tremendous amount of tension. The reality pertaining to the physical structure, and similarly, the reality pertaining to the mental structure have to be realized.

这个你一直称为「我」，「我」，「我的」，「我的」的心到底是什么 呢？什么是心呢？在智識的层面上，我可以继续不断地說：「这个心不是『我』，这个心不是『我的』，这个心不是『我的靈魂』」，但是在实际的 层面上，这个心己经变成「我」，变成「我的」了。心是什么呢？每一个人 必须亲自去探究关于身体的实相和心的实相，在自身之内、在经验的层面上 去探究它。

What is this mind to which I keep saying: "I, I; mine, mine"? What is this mind? At the intellectual level, I may keep on saying: "The mind is not ‘I,’ the mind is not ‘mine,’ the mind is not ‘my soul.’ " But at the actual level, the mind has become "I." the mind has become "mine." What is this mind? One has to explore for oneself the truth pertaining to the body, the truth pertaining to the mind, within oneself, at the experiential level.

要达到这个目的有一个方法。首先，以任何你觉得舒服的姿势坐好。不 需要以特定的姿势來坐；任何可以坐得久又舒适的，对你而言就是好姿势。 试着保持背部和颈部挺直。

For this a technique was given. The first instructions are to sit comfortably in any posture that suits you. It is not necessary to sit in this particular posture, or that particular posture. Any posture that keeps you comfortable for longer periods at a stretch is a good posture for you. Try to keep your back and your neck straight.

闭上眼睛，闭上嘴巴，然后看看在自身之内发生了什么事。在经验的层面上观察你所体验到的，没有任何想象或臆测。在这个时候你体验到什么呢？这个时候没有言语或身体的活动，你能观察到什么呢？

Close your eyes, close your mouth, and then see what is happening within the framework of the body. Observe whatever you are experiencing at the experiential level, with no imagination, no speculation. At this moment, what are you experiencing? There is no vocal activity and no physical activity. What is happening?

首先你会观察到的实相是呼吸––––气息的进來和出去。你正静静地坐 着，而呼吸是持续在进行的一个活动。开始观察气息的进來和出去。就只是 观察着它，什么都不要做。不要试着调节呼吸，而变成一种呼吸的运动。不 要变成 pra-n<a-ya-ma(调息)，这个練习和调息完全相反。pra-n<a-ya-ma 调息，是你调节呼吸使它规律化，当然有它自己的优点，我们在这裡并不是 在批评其他技巧，它们各有优点；但是我们所說的这个方法，只是如实地去 观察呼吸。如果是深的吸呼，就是深的呼吸；如果是浅的呼吸，就是浅的； 如果经过左鼻孔，就经过左鼻孔；如果经过右鼻孔，你是右鼻孔。你只是观 察，不要做任何事。不要干涉呼吸自然进出的流动，当它自然地进來时，保持觉知；当它自然的出去时，也保持觉知。这是训練你的心专注的第一步。

The first reality that you will experience is the breath—the breath coming in and the breath going out. You are sitting quietly, and this is one activity which is going on continuously. Start observing the breath coming in and the breath going out. Just observe it. Do nothing. Don’t make it a breathing exercise, by trying to regulate your breath. Don’t make it prāṇāyāma. This exercise is totally opposite to prāṇāyāma. In prāṇāyāma you regulate your breath. That practice has its own advantages. We are not here to condemn other techniques; they have their advantages. But as far as this technique is concerned, just observe the breath as it is. If it is deep, it is deep. If it is shallow, it is shallow. If it is passing through the left nostril, it is passing through the left nostril. If it is passing through the right nostril, it is passing through the right nostril. Just observe. Do nothing. Don’t interfere with the natural flow of respiration. As it naturally comes in, you are aware. As it naturally goes out, you are aware. This is the first step to train your mind to get concentrated.

明天我们会讨論到練习这个方法可能会遭遇到的困难，以及如何克服那些困难。我们也会讨論为什么我们要用这个方法，它是如何地來净化我们的心以及它和其他方法有什么不同––––它如何地不是只停留在心的表层，而是 深入到内心的深处。明天我们将会试着來了解。

Tomorrow we will discuss the difficulites that come in this technique, and how to overcome those difficulties. We will also discuss why we use this particular technique, how it helps to purify the mind and how it differs from other techniques—how it does not work merely at the surface level of the mind, but goes to the depth of the mind. We shall try to understand all that tomorrow.

愿所有今晚在此的人，都有时间和机会得到这个这么好的印度古老法门的益处，希望你们都能尝试看看。你们不必改变原來的信仰；因为对于「法」 的实践才是最重要的。「法」是身和心达到清净的方法，一种身和心的科学， 身和心的交互作用。

May those who have come to today’s Dharma meeting get the time and the opportunity to take advantage of this wonderful ancient technique of India, and give it a trial. You will not be converted from one religion to another religion. Dharma is a pure technique of mind and matter, a science of mind and matter, the interaction of mind and matter.

不净烦恼是如何生起的，它们如何增长，又是如何地控制住我们呢？我们如何停止这些不净烦恼的增长呢？我们如何能在它们生起时去除它们呢？这个方法将会给你答案。你不会只因为盲目地相信就接受，你会一步一 步地亲自來体验。这是一个十分科学的、非常合乎理性的方法，一个在此地 此时，当下就能受益的方法。

How do the impurities arise, how do they multiply, and how do they overpower us? How can we stop that multiplication of the impurities? How can we eradicate them as they arise? This is what the technique will teach you. And you will not just accept it in blind faith, you will experience it yourself, step by step. It is a very scientific technique, a very rational technique, a technique which gives results here and now.

愿大家都有时间得到这个印度古老方法的益处，从你们的痛苦当中解脱 出來，享有真正的安详，真正的和谐，真正的快樂，真正的快樂。

May all of you find time to take advantage of this ancient technique of our country. Come out of your misery. Enjoy real peace. Enjoy real harmony. Enjoy real happiness, real happiness.