..續本文上一頁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；即使是對一個內觀禅修者而言， 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」， 因爲畢竟實相就是神。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，不要産生習慣性的反應。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 observin…
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