..续本文上一页64;是因为这个人的错误行为；这个人如果停止犯错，我就会成为一个非常快樂的人」。

　　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."

　　我们想要去改变这个人，这可能吗？我们能改变别人吗？好吧！即使我们成 功地改变了一个人，这就能够保证不会有其他人出现和我们作对吗？要改变 这整个世界是不可能的。所有智者、圣贤及觉悟的人们发现了一条出路：就 是改变你自己。让任何外在的事尽管发生，但不要习惯性地去反应，只要如 实地去观察事情的真实相。但如果我们不了解这种观察我们自己的方法–––– 这种对自我了解的方法、这种了解实相的方法––––那么我们就无法拯救自已。

　　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.

　　举个例來說，你可能想试着转移你的注意力。你很痛苦而你也无法改变 其他人或外在的情况，所以你试着让你的心转移情境，你上电影院或剧院， 或更糟的是跑去酒吧或赌场，去转移你的注意力。过一段时间，你可能感觉 你的痛苦已经不見了。但这只是一种幻觉，你并没有将痛苦驱離，它仍在那儿。你只是转移你的注意力而已，而痛苦已经深入潜藏在你的内心。一次又 一次地它会迸发出來并且击垮你。你并没有将你的痛苦给驱走。

　　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.

　　还有另一种转移注意力的方法，这一次是以宗教的名义出发，你跑去寺 庙、清真寺、锡克教的寺庙、佛塔，你唱诵或祈祷。你的注意力会转移，并 且你可能会感到快樂。但再一次地，这是一种逃避，你并没有面对你的问题。 这并不是古印度的「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.

　　我们必须面对问题，当痛苦在心中生起时，我们要面对它。借着客观地 观察它，你就能找到引起痛苦的最深层原因。假如你能学习观察这引起痛苦 的最深层原因，你将会发现这根深蒂固的原因，开始一层层地根除了。当一 层层剥掉时，你的痛苦也就开始减轻了。你既不需要抑制你的负面心态，也 不会以言语或身体的行为來伤害他人。你已经观察了它。什么也没做，你就 只是观察！

　　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.

　　这是印度一种非常好的方法。很不幸地，我们的国家失去这方法，因为我们失去了「法」这个字的真正意义。现在所谓印度教的法、佛教的法、耆 那教的法和回教的法，这些分支架构已经变成主要的了。当我们說印度教的 法的时候，印度教是主要的；可憐的「法」退到黑暗的帷帐之后了。「法」没有价值，因为印度教是更重要的。当我们說回教的法，回教是重要的。当我们說佛教的法，佛教是重要的；耆那教的法，耆那教是重要的。就好像没 有「法」这个东西，但是「法」是最重要的！它是自然的法则，永恒的实相； 而我们太过于着重这些虚妄的分支、架构，以致于失去了它。我们正渐渐忘掉「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…

《慈悲的法流 第一天 法与派别意識 Day One: Dharma and Sectarianism》全文未完，请进入下页继续阅读…