..续本文上一页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 observin…
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