..续本文上一页rtans. Or you may go to a pagoda and pay respect to the statue of Buddha. These do not help at all.

　　当你在心中产生负面心态时，你可能把你的痛苦归咎于各种不同的外在因素，你可能认为这些都是别人的错。这使你处在一种错误的观念下，认为你之所以会痛苦是因为某某人辱骂、侮辱了你，是因为你所期待的事没有发 生，或是因为你不想要的某些事已经发生了。整个人生你一直都误以为，自己之所以痛苦，就是來自于这些表面的外在因素。由于法在这个国家消失 了，使我们已经忘记了应该深入内在去寻找痛苦的真正原因。

　　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.

　　假设有人辱骂我，然后我变得非常痛苦。在这兩者之间，我心中有很重 要的事情发生；但是对于这个重要的环节，我却没有注意到。当有人辱骂我， 我开始产生愤怒和憎恨心，开始以负面的心态來反应。在那之后，我才变得 痛苦，在那之前并没有痛苦。我痛苦的原因并非是有人辱骂我，也不是因为 不想发生的事已经发生，其实是因为对这些外在事情我生起了习惯性的反 应，这才是我产生痛苦的真正原因。你无法仅仅借着聆听像这样的演讲或阅 讀经典，只是以理智來了解；或者仅仅是在情感和信仰层面上來接受。只有 当你开始在你的身心当中去体验它的时候，才能对「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.

　　举个例子來說明这个观点：假设我不小心将手放入火中，自然的法则就 是火开始燃烧我的手。我把我的手拿开，因为我不喜欢被烧。下一次我又再 次犯错，又将我的手放入火中，我的手又再度地被烧伤，然后我又将手伸了 回來。我可能一而再，再而三的犯错。然后我开始了解到：「这是火，火的 特质就是会燃烧，所以我最好不要去碰火」，这变成了一个教训，我开始在 经验的层面上了解，我必须将我的手远離火。

　　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.

　　同样的，人们能够用一种在古印度非 常常用的方法來学习如何練习「法」。学习「法」的意思就是观察一个人身心之中的实相。当时用的字是「内观」(vipassana-)，意思是「以一种特别的方式來观察实相」，也就是 用对的方式、正确的方式去观察它如实的样子––––不仅是它所呈现的外貌或 只是它看起來像什么，也不是赋予任何信仰、哲理的色彩，也没有任何想象 的色彩––––只是以一种科学的方法去观察它。

　　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.

　　举个例，当愤怒生起，你观察愤怒生起的这个实相，将自己从所愤怒的 外在对象中跳出來，你只要观察愤&#…

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