..續本文上一頁rtans. Or you may go to a pagoda and pay respect to the statue of Buddha. These do not help at all.

　　當你在心中産生負面心態時，你可能把你的痛苦歸咎于各種不同的外在因素，你可能認爲這些都是別人的錯。這使你處在一種錯誤的觀念下，認爲你之所以會痛苦是因爲某某人辱罵、侮辱了你，是因爲你所期待的事沒有發 生，或是因爲你不想要的某些事已經發生了。整個人生你一直都誤以爲，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， 我開始産生憤怒和憎恨心，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，也不是因爲 不想發生的事已經發生，其實是因爲對這些外在事情我生起了習慣性的反 應，這才是我産生痛苦的真正原因。你無法僅僅借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，因爲我不喜歡被燒。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，再而叁的犯錯。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&#…

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