第一天 法与派别意識
Day One: Dharma and Sectarianism

追寻安详、和谐的朋友们：

Friends, seekers of peace and harmony:

每个人都在寻找安详，每个人都在寻找和谐。但是，人生却充满着痛苦， 有这种、或那种的痛苦，由于这个理由或那个理由所产生的痛苦，到处都充满痛苦。我们要如何才能解脱痛苦呢？我们要如何才能过着安详、和谐、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?

印度的圣贤、先知——觉悟者们问道：「为什么会有痛苦呢？」「有没 有解脱痛苦的方法呢？」(有，就是要根除产生痛苦的原因。)不过，有很 多造成痛苦的原因只是表面上的，如果只是根除这些表面上的原因是无法去 除痛苦的。痛苦的真正原因是深植于我们内心的。除非这个根深蒂固的痛苦 原因被根除了，否则我们永远无法体验真正的安详、真正的和谐与真正的快樂。

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.

我们要如何才能去除深植在我们内心深处的痛苦原因呢？每一位有智 慧、觉悟的人都能了解，根除痛苦的唯一方法就是追随正法的足迹。假如一 个人能够过着正法的生活，这个人必定能走出痛苦的深渊。正法与痛苦是不 能并存的。但是困难來了，几个世纪之后，人们忘掉正法是什么了。当一个 人不了解正法的意义时，如何能过着正法的生活呢？

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，有兩种不同的传统，一种注重纯粹的「法」，另一 种则注重宗派的仪式、典禮，以及宗教的外在形式…等等。在当时，这种对 纯粹的「法」的信仰是十分强烈的，但慢慢地变得越來越弱，最后就从印度 消失了。留下來的已经不是纯粹的法。失去正法是我们极大的不幸！在今天 的印度，每当有人提到法的时候，听众们心中涌出的问题是：「哪一种法呢？ 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？锡克 教的法？拜火教的法？或是犹太教的法？哪一种法呢？」

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?"

十分遗憾地，我们全然忘掉了什么是纯正的法了。正法怎么会是印度教 的、回教的、基督教的、耆那教的、拜火教的、或是锡克教的呢？这是不可 能的。假如「法」是纯正的，它应该是普遍性的，它是不分宗派的。虽然說 这个宗派和另一个宗派的宗教仪式、典禮是不同的；所谓「印度教的法」， 有它自己的仪式和宗教典禮，有它自己的信仰、教条和哲理以及它外在所呈 现的面貌和戒律，像斋戒等等。同样地，所谓回教的法、基督教的法、锡克 教的法…等等也是如此。但是「法」与这些都无关。派别意識只会造成分裂； 而正法是普遍性的，促成团结与和谐。

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.
 
在印度的古老语言当中，对「法」这个字所解释的意义，现在已经遗失了。

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

这是很不幸的一件事！我们的国家(印度)已经遗失了大量古代的文献 及经典，幸而这些文献至今仍然被邻近的国家所保存。当我们讀到这些文献 时，便能很清楚地知道，古时候在我们国家人们对「法」的诠释。当时对「法」 的定义是「Dha-reti-  ti  dharma」——一个人心中所持有的，所含括的就是「法」。这意思是在此时此刻，一个人心中所持有、所含括的。而这些所含 括的内容，可能是有益的念头，也可能是有害的念头。在过去的语言中，心 裡面有益的念头称之为「善法 kus&ala–dharma」，而有害的念头则称为「不 善法 akus&ala–dharma」。我们在古代的文献中发现这兩个字，用了很长的 一段时间。善法和不善法都是法。一个人在此时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."

在古老文献中，另外还有兩个字就是「 a-rya–dharma 」圣人的法和「ana-rya–dharma」俗人的法。随着世纪的迁移，这些字的真正意思已经遗 失了。今天「a-rya」这个字是指人類中的某个种族(阿利安)。在过去的印 度，完全不是这个意思。A+rya 和人類种族无关，事实上，它的意思是拥有 纯净心靈的人，高尚的人，圣人，完全根除心中不净烦恼的人，这样的人就 叫作「a-rya」圣人。如果一个人所过的生活，充满着种种的负面心态与不净 烦恼，不断地产生像生气、憎恨、惡念、或敌意，这样的人就叫作「ana-rya」 俗人。所以无論是任何人，只要他的心中是充满着纯净，就叫他圣人；而任 何心中存着不净的人，就称他为俗人。

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.

有些用词像「印度教的法」、「佛教的法」、或是「耆那教的法」，在 古代文献中是不曾使用过的。其他宗派产生地比较晚，但是当时只有三个教 派存在时，未曾使用过这些用词。当时用的是「善法」、「不善法」。慢慢 地，经过几个世纪之后，另一种区别产生了：善法被称为「正法 dharma」， 而不善法就称为「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.

在古老的经典中，对「法」这个字有另一种定义：心所具有的本质或特 性，无論是善的，或是不善的，都叫作「法」。心中所具有的特性，我们就称它为「法」。它的本质、特性就称为「法」。在今日印度的语言裡，我们仍然能够听到这种意思的余音。当有人說：「火的法就是燃烧」，这个意思就是說火的本质、特性就是燃烧，燃烧自己也燃烧其他事物。同样地，我们 也能說「冰的法是制造凉爽」，这就是冰的本质。

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.

这些普遍一致的特性和印度教有什么 关系呢？它们与印度教或基督 教、伊斯蘭教、耆那教或锡克教有什么关系呢？火会烧、冰会冷––––这是一 种自然的普遍性法则。假使火不会燃烧，那么它就不能称为火。假使它是火， 那么它的特性就一定是燃烧––––自燃或助燃。太阳本身的法即是给予光和 热，假使太阳不能给予光和热，那么它就不能称为太阳。月亮本身的法就是 给予一种柔和的、清凉的光，这就是法，就是月亮的本质；假如它没有这些 作用，那么它就不是月亮。

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.

这就是当时「法」这个字所使用的情形。假如我内心充满的是不健康的 心态––––好比說，假如我在此刻正产生愤怒、憎恨、惡念或敌意––––那么这些负面心态的本质就是会燃烧。它们将会焚烧我自己。装火的容器是火的第 一个牺牲品；接着火和它的热气开始向四周扩散开來。

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.

同样的道理，当一个人的心中产生了负面的心态，产生负面心态时他就 是第一个受害者。他(她)会变得非常痛苦。假如你正在生气，你如何能期望平静、和谐及快樂呢？这完全违反自然的法则！也就是說违背了「法」–––– 违背了自然的普遍性法则。假如我在自觉或不自觉的情况下将手放在火中， 我的手一定会被烧到。火不会管你这只手是属于自称为印度教徒的、回教 徒、基督徒、耆那教徒、锡克教徒或拜火教徒或是一个印度人、美国人、苏 俄人或是中国人的。没有什么不同、没有差别，不会有所偏坦；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.

同样地，当我的心产生纯净的心态时，这些负面心态就会去除了。根据 自然的法则，当我的心纯净时，心中就充满着爱、慈悲、随喜和平等心(慈、悲、喜、舍)。这是纯净的心的本质。这种纯净的心可以属于一个印度教徒 或一个基督徒，或者属于一个印度人的，或是一个巴基斯坦人：完全没有什 么不同。假如这个心是纯净的，它一定有这些特质。而当这个心充满爱、慈 悲、善念和平等心时，再次地，根据普遍性的法则，这个心中所拥有的内容， 有它们自己的特质，它们自己的法；它们所带给我们的，就是安详、和谐和
快樂。这个人可以继续用任何名字來称呼他自己，可以继续举行这种仪式或那种仪式，这种宗教典禮或是那种宗教典禮。他可以有这种外貌或是那种外貌，他可以相信这个哲理或是那个哲理。然而法就是法(自然的法则是普遍性的)，不会有所不同。

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.

当你一开始染污你的心，一开始产生负面心态时，自然的法则就在当时 当地开始惩罚你，不必等到死后。死后会发生的死后才会发生，但是，现在 会发生什么呢？任何人只要现在生起愤怒，他经验到的只有不快樂以及痛苦。这个人可以是任何名字，可以是來自任何的阶层，來自任何的团体，來 自任何的宗派或來自任何国家––––完全没有区别。因为只要任何人心中产生 了负面心态，他此时此地就必然会受苦。

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.

同样地，当你的心中产生了纯净的念头，充满了好的心念，好比爱、慈 悲与善念，自然的法则就在此时此地开始回报你，不需要等到生命结束，你 现在就开始获得了清净心的回报。因为当心中充满了爱与慈悲，你就会开始 体验如许的安详、和谐及快樂，这就是法，这和派别无关。

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.

有人自称他是个十分虔诚的印度教徒、虔诚的回教徒、基督徒或是锡克 教徒，然而，他可能是个很好的依法实践的人，也可能是根本与法沾不上边 的人。宗派的仪式、信仰或哲理、宗教典禮及外在形式，这些和「法」是没 有关系的，「法」是完全与这些不同的。「法」是指现在你心中所含括的东西。假如心中所含括的是有益的，它就给你好的回报；假如它是有害的，它 就惩罚你。

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.

在印度的社会中，假如对法的了解变得越來越普遍，就像二十五世纪前 一样的话；由于人民变得更平静安详，那么这个国家就会更平静而安详。每个人都会重视他(她)自己是否是个依「法」实践的人。也就是說一个人是否保持着心的纯净，是否远離不净烦恼、远離负面心态？假如你继续产生愤怒、憎恨、惡念、敌意和其他负面的心态，那么你就不是一个依法实践的人了！你可能遵循一些仪式或形式，你可能到寺庙向某尊特定的形像禮拜或者 到清真寺裡唱诵。你可能去教堂祈祷，或到锡克教的寺庙集体唱诵，或者你 可能到佛塔向佛像顶禮。但是这些对于去除你的负面心态，不会有任何帮助。

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.
 
当你在心中产生负面心态时，你可能把你的痛苦归咎于各种不同的外在因素，你可能认为这些都是别人的错。这使你处在一种错误的观念下，认为你之所以会痛苦是因为某某人辱骂、侮辱了你，是因为你所期待的事没有发 生，或是因为你不想要的某些事已经发生了。整个人生你一直都误以为，自己之所以痛苦，就是來自于这些表面的外在因素。由于法在这个国家消失 了，使我们已经忘记了应该深入内在去寻找痛苦的真正原因。

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.

假设有人辱骂我，然后我变得非常痛苦。在这兩者之间，我心中有很重 要的事情发生；但是对于这个重要的环节，我却没有注意到。当有人辱骂我， 我开始产生愤怒和憎恨心，开始以负面的心态來反应。在那之后，我才变得 痛苦，在那之前并没有痛苦。我痛苦的原因并非是有人辱骂我，也不是因为 不想发生的事已经发生，其实是因为对这些外在事情我生起了习惯性的反 应，这才是我产生痛苦的真正原因。你无法仅仅借着聆听像这样的演讲或阅 讀经典，只是以理智來了解；或者仅仅是在情感和信仰层面上來接受。只有 当你开始在你的身心当中去体验它的时候，才能对「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.

举个例子來說明这个观点：假设我不小心将手放入火中，自然的法则就 是火开始燃烧我的手。我把我的手拿开，因为我不喜欢被烧。下一次我又再 次犯错，又将我的手放入火中，我的手又再度地被烧伤，然后我又将手伸了 回來。我可能一而再，再而三的犯错。然后我开始了解到：「这是火，火的 特质就是会燃烧，所以我最好不要去碰火」，这变成了一个教训，我开始在 经验的层面上了解，我必须将我的手远離火。

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.

同样的，人们能够用一种在古印度非 常常用的方法來学习如何練习「法」。学习「法」的意思就是观察一个人身心之中的实相。当时用的字是「内观」(vipassana-)，意思是「以一种特别的方式來观察实相」，也就是 用对的方式、正确的方式去观察它如实的样子––––不仅是它所呈现的外貌或 只是它看起來像什么，也不是赋予任何信仰、哲理的色彩，也没有任何想象 的色彩––––只是以一种科学的方法去观察它。

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.

举个例，当愤怒生起，你观察愤怒生起的这个实相，将自己从所愤怒的 外在对象中跳出來，你只要观察愤怒的本身、愤怒就是愤怒，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.
 
你观察着在心中产生的任何不净烦恼，你只是观察它，客观地观察它，而不要把自己和那些负面心态又搅和在一起。

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

客观地观察，这件事是非常困难的。当愤怒产生时，就像火山爆发，我 们会被它所击败；当我们被愤怒打败时，我们无法观察愤怒，反而我们会做 出我们原本不想說或不想做的行为。事后我们会不断地說：「我不应该这么 做的，我不该如此反应的。」但是等到下一次有同样情形发生时，我们又会 有同样的反应，这是因为我们还没有真正地体验过在我们身心之内的实相。

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.

假如你能学习到观察身心之内实相的方法，那么你将注意到，当愤怒在 心中生起时，在色身层面上有兩件事情也同时开始发生。在一种比较粗的层 面上—也就是說在你的呼吸的这个层面上，你将注意到，只要愤怒、憎恨、 惡念、激情、自我或是任何不净烦恼从心中生起的同时，你的呼吸就失去了 它的常态，它不能保持正常的情况，它将变得不正常––––稍微地粗重，稍稍 地急促。一旦那个负面心态消失了，你也会注意到你的呼吸又变得正常了， 呼吸不再急促也不再粗重了，这是在身上比较粗的层面上所发生的。

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.

在比较微细的层面上也有些情形发生，因为身心是紧密地互相关連的。 彼此互相影响，也互相被影响，这种交互作用在我们的身心之中日以继夜地 发生着。在比较微细的层面上，在身体的结构当中开始生起一种生化反应， 一种电磁反应也开始了，如果你是一个很好的内观禅修者，你将会注意到：「喔！愤怒已经生起了」，这时候身上发生了什么事呢？会有热气遍满全 身，悸动、紧张遍布整个身体。

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.

你除了观察，什么都不需要做，什么都不要做，就只是观察。不要尝试赶走愤怒，不要试着将愤怒的迹象排除，只要观察身上的实相，就只是观察， 继续观察，你就会注意到愤怒变得越來越弱，然后消失了。假如你压制这股愤怒，那么它就会深入到你心中的潜意識层面；虽然怒气被抑制住，但是它并没有被去除掉！

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.

每当痛苦來臨时，我们总是认为痛苦的原因是來自于外在的，所以我们 尽全力的去改正外在的事物：「某某人是不对的，我之所以不快樂是因为这个人的错误行为；这个人如果停止犯错，我就会成为一个非常快樂的人」。

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."

我们想要去改变这个人，这可能吗？我们能改变别人吗？好吧！即使我们成 功地改变了一个人，这就能够保证不会有其他人出现和我们作对吗？要改变 这整个世界是不可能的。所有智者、圣贤及觉悟的人们发现了一条出路：就 是改变你自己。让任何外在的事尽管发生，但不要习惯性地去反应，只要如 实地去观察事情的真实相。但如果我们不了解这种观察我们自己的方法–––– 这种对自我了解的方法、这种了解实相的方法––––那么我们就无法拯救自已。

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.

举个例來說，你可能想试着转移你的注意力。你很痛苦而你也无法改变 其他人或外在的情况，所以你试着让你的心转移情境，你上电影院或剧院， 或更糟的是跑去酒吧或赌场，去转移你的注意力。过一段时间，你可能感觉 你的痛苦已经不見了。但这只是一种幻觉，你并没有将痛苦驱離，它仍在那儿。你只是转移你的注意力而已，而痛苦已经深入潜藏在你的内心。一次又 一次地它会迸发出來并且击垮你。你并没有将你的痛苦给驱走。

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.

还有另一种转移注意力的方法，这一次是以宗教的名义出发，你跑去寺 庙、清真寺、锡克教的寺庙、佛塔，你唱诵或祈祷。你的注意力会转移，并 且你可能会感到快樂。但再一次地，这是一种逃避，你并没有面对你的问题。 这并不是古印度的「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.

我们必须面对问题，当痛苦在心中生起时，我们要面对它。借着客观地 观察它，你就能找到引起痛苦的最深层原因。假如你能学习观察这引起痛苦 的最深层原因，你将会发现这根深蒂固的原因，开始一层层地根除了。当一 层层剥掉时，你的痛苦也就开始减轻了。你既不需要抑制你的负面心态，也 不会以言语或身体的行为來伤害他人。你已经观察了它。什么也没做，你就 只是观察！

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.

这是印度一种非常好的方法。很不幸地，我们的国家失去这方法，因为我们失去了「法」这个字的真正意义。现在所谓印度教的法、佛教的法、耆 那教的法和回教的法，这些分支架构已经变成主要的了。当我们說印度教的 法的时候，印度教是主要的；可憐的「法」退到黑暗的帷帐之后了。「法」没有价值，因为印度教是更重要的。当我们說回教的法，回教是重要的。当我们說佛教的法，佛教是重要的；耆那教的法，耆那教是重要的。就好像没 有「法」这个东西，但是「法」是最重要的！它是自然的法则，永恒的实相； 而我们太过于着重这些虚妄的分支、架构，以致于失去了它。我们正渐渐忘掉「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.

当某人开始强调印度教的法时，他就不再重视「法」了。印度教的法和它所有的仪式、仪轨、典禮、外在形式对这个人來說，变得更为重要。他遵 循如仪也觉得自己是一个依法实践的人。同样地，假如某人注重回教的法， 锡克教的法或佛教的法，他也会觉得他是个依法实践的人。这个人可能連一 点「法」的概念也没有，因为他的心中一直充满着不净，充满着负面心态。 当一个人只因为已遵循了他的仪式或宗教典禮，只因为他已经到过寺庙、去 过清真寺、去过教堂或去过锡克教的寺院，只因为他已念诵了这个、或念诵 了那个，就觉得他自己是个依法实践的人；这是多大的错觉啊！我们到底怎么了！这派别意識到底要把我们带到哪儿去啊？把我们远远地带離了「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!

对于「法」的判断标准应该是：「我的心是否越來越清净呢？」遵循特殊的仪式、仪轨或宗教典禮并没有错，去清真寺或寺庙也没有错。但是一个 人应该不断地检视自己而明白：「遵循这些仪式、宗教典禮，让我的心变得 清净吗？我是否渐渐地从愤怒、憎恨、惡念、敌意、激情、自我当中解脱出 來了呢？」若能如此，那么是的，这些形式是非常好的。

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.

假如情况并没有改善，那么人们便知道他只是在欺骗他自己、愚弄自己：「即使我的心看來有短暂的清净，这只是我的错觉，因为我并没有脱離 我的痛苦与不净。我的不净烦恼潜藏在心中最深的潜意識层面当中，那就是 我的不净烦恼的储藏室」，我们带着这储藏室从这一世到下一世，一世又一 世。而我们要不是将更多的不净烦恼存入，就是将它们去除。

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.

大多时候，我们都是持续存入愈來愈多，因此，我们也变得愈來愈痛苦。 我们要如何才能净化心中的最深层面呢？我们能够藉由理智和虔诚、情感式 的信仰來净化心的表层到某个程度。但是要去除心中最深层面的不净烦恼， 我们必须用功––––必须依照自然的法则要我们去做的方式。自然的法则告诉我们：当我们产生任何不净烦恼时，这不净烦恼的根源就藏在我们心的最深层；而心的最深层是不断地和我们身体上的感受聯结的。

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.

无論白天、夜晚，你是睡着的或是醒着的，你心的最深层面(即所谓的「潜意識或无意識」)其实从來不是无意識的；它一直感觉得到身体的感受。 当愉悦的感受生起了，它会以贪爱來反应––––ra-ga，ra-ga。当不愉悦的感受 生起，它就以瞋恨來反应––––dves<ha，dves<ha。贪爱、瞋恨、贪爱、瞋恨： 这已经变成内心深处的行为模式。一天二十四小时，白天和夜晚时时刻刻身 体内在都有感受，而心的最深层也不断地去习性反应。它已经变成自己行为 模式的奴隸。除非我们破除这种奴隸狀态，否则我们如何能脱離痛苦呢？如 果我们忘记这个深处的根源，我们将只是借着尝试净化心的表层來欺骗自 我。只要根源是不净的，心就不可能变得清净。

Day 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.

内观是印度的一种修行方法。即使在梨俱吠陀中(R<g Veda)，也有对内观的赞赏肯定。这个国家的最古老文献中，可以見到对内观的诸多赞美文字：

Vipassana 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.

一个人若是完美无误地修习内观––––sañca paśyati, sa na pārśadati dviśah––––去除所有的瞋恨和愤怒；心变得清净了。

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.

但是你必须自己練习内观。假如你只是不断地背诵梨俱吠陀(R<g Veda) 中的这一个诗句，这又有什么用呢？假设你一直覆诵：「蛋糕是非常可口的， 蛋糕是非常可口的。」你如何能尝到蛋糕的美味呢？除非你把蛋糕送入自己 的口裡。「法」的实际練习是比仅仅在理智上、情感上、或宗教信仰的层面 上來接受法更为重要。而这种法的練习就是内观。

But 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.

古时候，印度到处都有内观。那时有一位來自缅甸的旅行者，在他行遍了整个国家后，他发现每个家庭成员都在練习内观。他拜访过不同的家庭， 富有的、贫穷的，他发现不仅仅只是丈夫、妻子、小孩，甚至連仆人们也都 每天早晚的修习内观。到处都在谈論内观，因为人们正从練习内观当中获益。时光迁移，很不幸地，现在这个国家变成陷入在仪式、仪禮、宗教典禮形式上，而忘掉了这个对「法」的科学性的了解。

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」其实是纯科学，有关心与身的超级科学：心与身的交互作用，交错的流动和潜藏的流动时时刻刻都在内在深处发生着。内在每一时刻都有事 情发生着，但是我们的心仍然向外，只注意外在的事物。例如有人辱骂了我， 而我并没有向自身当中去观察发生了什么事––––没有作这样的練习；我只注 意着别人在辱骂我，因而我变得愤怒而且开始大叫。我这是在做什么呢？

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?

当有人辱骂我时，是那个人的问题，并非我的问题；如果他们辱骂，意谓着他们心中正在产生负面心态。当他正在愤怒及大声喊叫时，他是一位生 病的人，是个不快樂、痛苦的人。为什么我要愤怒呢？为什么我要大叫而让 自己痛苦呢？除非你有过经验，否则是不会了解的；这就如同你碰触到火， 之后你才学会了不再碰火的这种经验。要发生过一次、二次、很多次，然后 你学会了再也不碰火。同样地，你可以发展观察内在的能力。愤怒一生起， 而你会马上注意到那是火，火已经开始烧到你了：「啊！烧起來了！我不喜 欢燃烧，下一次我将会更小心」或者是「喔，不！愤怒來了。假如我产生愤 怒，我将会燃烧起來」。但是，你还是会再一次地犯错，你再度产生了愤怒； 然后再一次，你还是要观察它。又一次你产生愤怒，你就又一次地观察它。 几次经验后，你就开始走出來了！
 
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.

但是当你没有观察你自己身心当中的实相时，你就会只重视你痛苦在表面上的外在原因，试着想去改正它。例如：婆婆說：「我们家现在真像个地 狱」，假如你问她原因，她說：「这都是因为这个媳妇，这什么媳妇！到了 我们家，她这么现代化。她完全违反我们的传统与信仰！她已经破坏了家庭 的整个和谐」。假如你和媳妇谈谈，这媳妇会說：「这老女人应该作些改变， 她不知道这就是代沟吗！时代在改变，为什么她不了解呢？她让自己以及所 有其他人都痛苦」。这个媳妇要婆婆改变，婆婆要媳妇改变。父亲要儿子改 变，儿子要父亲改变；这个兄弟要另一个兄弟改变，另一个兄弟要这个兄弟改变。

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.
 
「我不要改变，我完全没有错，我不需要改变。」我们从不曾向自身当中看到我们并不是全然对的，我们才是造成自己痛苦的原因。基本的问题在 于我们的自身当中，而非外在。我们藉由内观开始在经验的层面上了解这个 道理。要去观察抽象的愤怒是非常困难的；即使是对一个内观禅修者而言， 在他能达到观察抽象的愤怒、或抽象的激情、抽象的恐惧、抽象的自我的这 个阶段以前，也要花很长的一段时间。这是非常困难的。

"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.

当愤怒生起时，伴随它的是身体上生起的感受；随着愤怒，呼吸也变得 不正常。你能观察到这种现象的。甚至在十天内你就可以学到这个方法。藉 着參加内观课程，并且适当地練习，你就能学到如何观察呼吸。也许愤怒已 经來了，而你不能观察到抽象的愤怒，但是你能观察你的呼吸！「你看，呼 吸不断地进出」。这不是一种呼吸运动，你只要观察呼吸它如实的样子—— 假如呼吸是浅的，就是浅的；假如是深的，就是深的；假如它通过左边的鼻 孔，那么就是左鼻孔；通过右边的鼻孔，那么就是右鼻孔。你只要观察它。 或者，也许有热气遍满全身或是悸动、或紧张不安。你只要观察它们。这并 不难。甚至只要參加过一次或二次的十日课程，这些事情就会变得容易去观 察。否则，要想直接观察愤怒就是愤怒、或憎恨就是憎恨、或激情就是激情 是非常困难的，的确要花些时间。

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、觉悟者、圣贤先哲们都建议我们：「观察你自己」。观察 自己是了解自我、了解实相的一个途径——甚至可以說是「对神的了解」， 因为毕竟实相就是神。什么是神？法则是神、自然的法则是神。而当一个人 在观察那法则时，这个人就是在观察「法」。无論在你身心之中发生了什么， 你就仅仅是个沈默的观察者，不要产生习惯性的反应。当你客观地观察时， 你已经开始跨出了解法的第一步；迈向生命中練习正法的第一步。

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.

練习正法并不需要避开外在的活动，比如到这间或那间寺庙，或做着这 种或那种仪式。而是要在做这些事情的同时，你开始去观察你的身心当下的 实相：「此刻在我的身心当中到底发生了什么？在我的身心当中时时刻刻所 发生的事情——对我來說这都比发生在外在的任何事还來的重要。」你将开 始注意到你是如何地对外在事物反应。每当你生起这种习性反应，这个反应就会变成你痛苦的根源。假如你学会不去这样反应而只是观察，你就能走出痛苦。当然，这很花时间，一个人不会立刻变完美，但至少已经有了开端。

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.

开始來了解正法吧！正法是超越所有的宗派信仰、教条、仪式、典禮的。 你可以称呼、也可以不称呼，自己是个印度教徒或回教徒，但是你应该是一 个依法修行的人，一个过着正法生活的人。意思就是說你的心应该保持纯 净。假如你的心保持纯净，那么你所有的行为，身体或言语的行为，就会自 然地变为纯净！

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；当心不纯净，充满着负面心态，那么我们在言语和身体 上的行为也必然是不纯净。这个时候，我们已经开始伤害着自己，也已经开 始伤害别人了。就像我所說的，当你产生愤怒、憎恨、或惡意的同时，你就 是这些负面心态的第一个受害者。你自己变得非常痛苦，而且由于你的负面 心态所产生的痛苦开始弥漫在你的四周，你的周遭环境变得紧张不安，任何 在这时候与你接触的人也都会变得很紧张、很痛苦。你正在散播痛苦给别 人。这是你自己的痛苦，而你也不断地散播给他人。你让你自己痛苦，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，假如你学习正法的艺术——也就是生活的艺术——你不 产生负面心态，你开始在你的自身当中体验到安详与和谐。当你保持心的纯 净，充满爱及慈悲，那么安详与和谐就会弥漫在你的四周。任何在这时候与 你接触的人都能开始体验到安详与和谐。你正在散播着你所拥有的好东西， 你拥有安详、和谐，你有真正的快樂，而你也正在散播给他人。这就是法， 这就是生活的艺术。
 
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，法只是一种生活的艺术，一种如何让自己安详和谐地生活也 带给他人安详、和谐的艺术。要能够做到这样，需要有适当的训練。当时每 一个村庄都有内观禅修中心，到处都有内观中心，就像其它的瑜伽学校、瑜 伽学院和瑜伽医院一样，内观中心也到处都是。它们是人们生活的一部分。 学生们一向都在这儿学习这种艺术。不断地練习和实践，他们过着很好的生 活、健康的生活、和谐的生活。

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.
 
希望那个时代能再度來臨，希望人们能够了解「法」的意义，希望你们能从那些让你们忘记了法是什么的派别意識和小区分離主义的魔掌中解脱 出來。愿你们走出痛苦，愿你们过着如法的生活，过着安详、和谐、快樂的 生活，同时，也带给别人安详、和谐与快樂。
 
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.

希望所有來到这儿听法的你们，能够腾出你生命中十天的时间來学习这 种内观的方法。你将在此时此地得到益处。你不需要从这个宗教组织转变成 另一个宗教组织、从这个宗派转换到另一个宗派。一个印度教徒可以终其一 生称他(她)自己是印度教徒，一个基督徒可以终其一生称他自己为基督 徒——回教徒，锡克教徒，佛教徒，也是如此。但是他应该做一个好的印度 教徒，好的回教徒，好的基督徒，好的锡克教徒，好的佛教徒。一个人应该 做一个好人。「法」教导你如何成为一个好人，如何过着好的生活，一个快 樂的生活，一个和谐的生活。

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.
 
愿你们每一位都能够以这么好的内观方法來训練自己；从痛苦中解脱出 來，并且享有真正的安详、真正的和谐与真正的快樂。愿你们享有真正的快 樂，愿你们享有真正的快樂。

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.