..續本文上一頁es, 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.
當某人開始強調印度教的法時，他就不再重視「法」了。印度教的法和它所有的儀式、儀軌、典禮、外在形式對這個人來說，變得更爲重要。他遵 循如儀也覺得自己是一個依法實踐的人。同樣地，假如某人注重回教的法， 錫克教的法或佛教的法，他也會覺得他是個依法實踐的人。這個人可能連一 點「法」的概念也沒有，因爲他的心中一直充滿著不淨，充滿著負面心態。 當一個人只因爲已遵循了他的儀式或宗教典禮，只因爲他已經到過寺廟、去 過清真寺、去過教堂或去過錫克教的寺院，只因爲他已念誦了這個、或念誦 了那個，就覺得他自己是個依法實踐的人；這是多大的錯覺啊！我們到底怎麼了！這派別意識到底要把我們帶到哪兒去啊？把我們遠遠地帶離了「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!
對于「法」的判斷標准應該是：「我的心是否越來越清淨呢？」遵循特殊的儀式、儀軌或宗教典禮並沒有錯，去清真寺或寺廟也沒有錯。但是一個 人應該不斷地檢視自己而明白：「遵循這些儀式、宗教典禮，讓我的心變得 清淨嗎？我是否漸漸地從憤怒、憎恨、惡念、敵意、激情、自我當中解脫出 來了呢？」若能如此，那麼是的，這些形式是非常好的。
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.
假如情況並沒有改善，那麼人們便知道他只是在欺騙他自己、愚弄自己：「即使我的心看來有短暫的清淨，這只是我的錯覺，因爲我並沒有脫離 我的痛苦與不淨。我的不淨煩惱潛藏在心中最深的潛意識層面當中，那就是 我的不淨煩惱的儲藏室」，我們帶著這儲藏室從這一世到下一世，一世又一 世。而我們要不是將更多的不淨煩惱存入，就是將它們去除。
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.
大多時候，我們都是持續存入愈來愈多，因此，我們也變得愈來愈痛苦。 我們要如何才能淨化心中的最深層面呢？我們能夠藉由理智和虔誠、情感式 的信仰來淨化心的表層到某個程度。但是要去除心中最深層面的不淨煩惱， 我們必須用功––––必須依照自然的法則要我們去做的方式。自然的法則告訴我們：當我們産生任何不淨煩惱時，這不淨煩惱的根源就藏在我們心的最深層；而心的最深層是不斷地和我們身體上的感受聯結的。
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 …
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