..續本文上一頁64;是因爲這個人的錯誤行爲；這個人如果停止犯錯，我就會成爲一個非常快樂的人」。

　　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。讓任何外在的事盡管發生，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 pert your attention. You are very miserable and you can”t change the other person or the outside situation, so you try to pert your mind. You go to a cinema or a theatre, or worse, to a bar or gambling casino, to pert 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 perted 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 perting 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 perted, 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。借著客觀地 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。你既不需要抑製你的負面心態，也 不會以言語或身體的行爲來傷害他人。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，因爲我們失去了「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，因爲印度教是更重要的。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，永恒的實相； 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 crutch…

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