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无央之界论坛 • 查看主题 - 我就是那 (尼萨伽达塔)

无央之界论坛

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The Sense of "I am"

本體覺/肢體感/自身的存在感

Turiya译 (转载须注明出处)

Questioner: It is a matter of daily experience that on waking up the world suddenly appears. Where does it come from?

問:依日常經驗世界于清醒時突然出現。請問這世界從何而來?

Maharaj: Before anything can come into being there must be somebody to whom it comes. All appearance and disappearance presupposes a change against some changeless background.

師:任何事物呈現之前必先有此事物呈現之者。一切現象的生滅得預先假設某個處變而不變的背景。




Q: Before waking up I was unconscious.

問:我清醒之前並沒有意識。

M: In what sense? Having forgotten, or not having experienced?

什麼意思?是忘記了抑或未經驗過?

Don"t you experience even when unconscious?

沒有意識時你可沒有經驗?

Can you exist without knowing?

你可不知而在麼?

A lapse in memory: is it a proof of non-existence?

記憶的間斷:它可以證明不存在麼?

And can you validly talk about your own non-existence as an actual experience?

你可以有效地說不存在是一種實在的經驗麼?

You cannot even say that your mind did not exist.

你甚至不能說你沒有頭腦哩。

Did you not wake up on being called?

你不是給喚醒的麼?

And on waking up, was it not the sense "I am" that came first?

當醒來時,本體覺莫非首先出現?

Some seed consciousness must be existing even during sleep, or swoon.

即使入睡或昏迷之時還有些種子意識。

On waking up the experience runs: "I am -- the body -- in the world."

當醒來時開始一連串的經驗:「我--身體--在世界中」。

It may appear to arise in succession but in fact it is all simultaneous, a single idea of having a body in a world.

表面上看似一連串的經驗但事實上這一切皆同時出現,一個單一的身處于世的觀念。

Can there be the sense of "I am" without being somebody or other?

當無自無它時可有本體覺麼?



Q: I am always somebody with its memories and habits. I know no other "I am".

我總是某個附帶着記憶習慣的人。除此以外我不知其它「我在」。

M: Maybe something prevents you from knowing? When you do not know something which others know, what do you do?

師:也許你被某些事物蒙蔽了?當你不認識他人所認識的事物時,你會如何哩?




Q: I seek the source of their knowledge under their instruction.

我會從他們指示中尋找其知識的源頭。

M: Is it not important to you to know whether you are a mere body, or something else?

去認知你是否只是一個軀體或什麼東西這點對你來說不重要麼?

Or, maybe nothing at all?

又、或者毫不相關?

Don"t you see that all your problems are your body"s problems -- food, clothing, shelter, family, friends, name, fame, security, survival -- all these lose their meaning the moment you realise that you may not be a mere body.

難道你看不出你所有的問題都是你身體的問題--衣、食、住、家庭、朋友、聲名、保障、生存--當你了知此身非我時這一切都失去意義。




Q: What benefit is there in knowing that I am not the body?


知道此身非我有甚麼益處?

M: Even to say that you are not the body is not quite true.

即使說此身非我亦不甚真確。

In a way you are all the bodies, hearts and minds and much more.

事實上你是所有身、心、頭腦並此更多。

Go deep into the sense of "I am" and you will find.

深入本覺你將會發現。

How do you find a thing you have mislaid or forgotten?

你如何找回你已經錯失或遺忘的東西哩?

You keep it in your mind until you recall it.

你掛念着它直至回憶起來。

The sense of being, of 'I am' is the first to emerge.

本體存在的感覺首先湧現。

Ask yourself whence it comes, or just watch it quietly.

試反躬自問它從何而來,或如是靜觀。

When the mind stays in the 'I am' without moving, you enter a state which cannot be verbalised but can be experienced.

當意根不動安住本覺時,你將融入于一個只可經驗不可言傳的狀態。

All you need to do is try and try again.

你只需要重複地試驗。

After all the sense "I am" is always with you, only you have attached all kinds of things to it -- body, feelings, thoughts, ideas, possessions etc.

由始至終本體覺都與你同在,只不過你將各種東西附會其上--身體、感覺、思想、觀念、擁有等等。

All these self-identifications are misleading. Because of them you take yourself to be what you are not.

這一切自我認同皆屬誤導。你亦因此而誤認了本來。




Q: Then what am I?

那我是什麼?

M: It is enough to know what you are not. You need not know what you are.

知道你不是什麼已經足夠。你沒需要知道你是什麼。

For as long as knowledge means description in terms of what is already known, perceptual, or conceptual, there can be no such thing as self-knowledge, for what you are cannot be described, except as except as total negation.

知識盡其量只能夠描述已知的、感覺或概念中的事物,並沒有所謂「我的知識」,因為除了完全的否定,本來的你不可能被描述。

All you can say is: "I am not this, I am not that".

你唯一可以說的是:「我非此非彼」。

You cannot meaningfully say "this is what I am".

你不可能有意義地說「這就是我」。

It just makes no sense.

這麼說不過是瞎扯。

What you can point out as 'this' or 'that' cannot be yourself.

任何你可以指出彼方或此方的都不可能是你。

Surely, you can not be 'something' else.

可以肯定你不是「某個東西」。

You are nothing perceivable, or imaginable.

你決非任何可以感覺或想像之物。

Yet, without you there can be neither perception nor imagination.

然而、若沒有你(覺知)也不可能有什麼感覺或想像。

You observe the heart feeling, the mind thinking, the body acting; the very act of perceiving shows that you are not what you perceive.

你(能夠)觀察內心的感受、頭腦的思維、身體的動作;這些感知足以顯示你並非你所感知的對象。

Can there be perception, experience without you?

假如沒有你可有感知、經驗麼?

An experience must "belong".

凡經驗必有「所屬」。

Somebody must come and declare it as his own.

當有某個人去聲稱那是他的經驗。

Without an experiencer the experience is not real. It is the experiencer that imparts reality to experience. An experience which you cannot have, of what value is it to you?

沒有經驗者的經驗不可能屬實。是因有經驗者在那經驗方始為真。一個你不能夠體驗的經驗于你何用?



Q: The sense of being an experiencer, the sense of "I am", is it not also an experience?
作為一個經驗者的感覺──自身的感覺──不也是一種經驗麼?

M: Obviously, every thing experienced is an experience. And in every experience there arises the experiencer of it.
很明顯任何經驗的東西都是經驗。而每一個經驗皆與經驗者同時出現。

Memory creates the illusion of continuity. In reality each experience has its own experiencer and the sense of identity is due to the common factor at the root of all experiencer-experience relations.
記憶製造出連續的幻象。現實中每個經驗皆有其經驗之者而等同感是因經驗與經驗者彼此共生共滅的關係。

Identity and continuity are not the same. Just as each flower has its own colour, but all colours are caused by the same light, so do many experiences appear in the undivided and indivisible awareness, each separate in memory, identical in essence. This essence is the root, the foundation, the timeless and spaceless 'possibility' of all experience.
等同與連續並非一樣。好比每朵花有自己的颜色,但所有颜色无非是同一样的光,就像无可划分的觉性中出现的各种经验其本质一样。这个本质是一切经验的超越时空的根本基础。




Q: How do I get at it?
我如何能得到它?

M: You need not get at it, for you are it. It will get at you, if you give it a chance. Let go your attachment to the unreal and the real will swiftly and smoothly step into its own. Stop imagining yourself being or doing this or that and the realisation that you are the source and heart of all will dawn upon you. With this will come great love which is not choice or predilection, nor attachment, but a power which makes all things love-worthy and lovable.
你没需要得到它,因为你就是它。只要你给它机会它自然会找你。放下你对虚假的执著真实便即就位。停止想象你是或做此或彼,然后一切的本源本心便将降临于你。与此同时将有同体大悲之爱。它不是选择取舍或执著,而是一种令一切事物都变得可爱和值得去爱的大爱。


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Obsession with the body
對身體的妄執

Questioner: Maharaj, you are sitting in front of me and I am here at your feet. What is the basic difference between us?

師坐前我坐下。咱們之間有何分別?

Maharaj: There is no basic difference.

基本上沒有分別。

Q: Still there must be some real difference, I come to you, you do not come to me.

但總該有些實際的分別,我來找你、你不來找我。

M: Because you imagine differences, you go here and there in search of "superior" people.

那是因為你構想出分別,四處尋找「高人」。

Q: You too are a superior person. You claim to know the real, while I do not.

你不也是高人嘛。你自稱認識真如而我則不。

M: Did I ever tell you that you do not know and, therefore, you are inferior? Let those who invented such distinctions prove them. I do not claim to know what you do not. In fact, I know much less than you do.

我可曾說過你沒有學識,因此比較低微?就讓那些發明這種歧視的人去證明它。我並沒有自稱知你所不知。事實上我比你知得更少。

Q: Your words are wise, your behaviour noble, your grace all-powerful.

你言談聰慧、舉止清高、恩重如山。

M: I know nothing about it all and see no difference between you and me. My life is a succession of events, just like yours. Only I am detached and see the passing show as a passing show, while you stick to things and move along with them.

對此我一無所知也看不出你我之間有何分別。我的一生與你一樣由相繼的事件串成。只是我看人生如戲不取不舍,而你則執着它們以至隨波逐流。

Q: What made you so dispassionate?

是什麼令你這般無動于衷?

M: Nothing in particular. It so happened that I trusted my Guru. He told me I am nothing but my self and I believed him. Trusting him, I behaved accordingly and ceased caring for what was not me, nor mine.

沒什麼。許是天意令我信賴我的古魯。他對我說吾等本性唯覺非物而我信任他。亦因為信任他我所以奉命而行不為己憂。

Q: Why were you lucky to trust your teacher fully, while our trust is nominal and verbal?

為何你那麼僥倖遇上可以身相許的上師而我們只有名義及字面上的信托?

M: Who can say? It happened so. Things happen without cause and reason and, after all, what does it matter, who is who? Your high opinion of me is your opinion only. Any moment you may change it. Why attach importance to opinions, even your own?

誰能解釋呢?一切都是天意。

事件的發生既無因亦無理可據。反正誰是誰非又有何關係?你對我的抬舉不過是爾等知見。何必那麼重視知見,即使是你的?

Q: Still, you are different. Your mind seems to be always quiet and happy. And miracles happen round you.

但,你的確與眾不同。你的心總是平靜而喜悅。而且你周遭都有奇蹟出現。

M: I know nothing about miracles, and I wonder whether nature admits exceptions to her laws, unless we agree that everything is a miracle. As to my mind, there is no such thing.

我不知道什麼奇蹟,也奇怪大自然的法則會否有例外,除非咱們同意一切都是奇蹟。任從天斷、隨遇而安,對我來說並沒所謂意外。

There is consciousness in which everything happens. It is quite obvious and within the experience of everybody. You just do not look carefully enough. Look well, and see what I see.

一切事物無不在意識中出現。這一點相當明顯每個人皆可經驗。只不過你沒有仔細地看吧。仔細的觀察,爾將見吾所見。

Q: What do you see?

那你看見些什麼?

M: I see what you too could see, here and now, but for the wrong focus of your attention.

當下所見你我無異,所不同者是你用錯了意。

You give no attention to your self.

你並沒有反觀自性(觀自在)。

Your mind is all with things, people and ideas, never with your self.

你的頭腦總是周旋于人物觀念之間,因而錯失本覺。

Bring your self into focus, become aware of your own existence.

以自性為焦點、返觀自在。

See how you function, watch the motives and the results of your actions.

試看六根如何起用,觀察自己的動機及活動的後果。

Study the prison you have built around yourself by inadvertence.

考察你因心不在焉給自己做成的困窘。

By knowing what you are not, you come to know your self.

透過認識你不是什麼,你將得見本來(無染覺性)。

The way back to your self is through refusal and rejection.

否定和拒絕是返回本還源之道。

One thing is certain: the real is not imaginary, it is not a product of the mind.

有一點可以肯定:真如法界不是靠想像得來,它不是頭腦的產品。

Even the sense "I am" is not continuous, though it is a useful pointer; it shows where to seek, but not what to seek. Just have a good look at it.

即使本覺亦非連續不斷,雖然它是個有用的指標。它指出探討的方向,而非探討些什麼。祇要深入觀察。

Once you are convinced that you cannot say truthfully about your self anything except "I am", and that nothing that can be pointed at, can be your self, the need for the "I am" is over -- you are no longer intent on verbalising what you are.

當你肯定除本覺以外不可能真切的自我介紹,而你亦非任何可以出示之物時,本覺的需要將自然消退--而你亦不會再刻意砌詞來表達自我。

All you need is to get rid of the tendency to define your self. All definitions apply to your body only and to its expressions.

你所需要的是去除自我界定的傾向。所有定義只對身體及其表達來說有用。

Once this obsession with the body goes, you will revert to your natural state, spontaneously and effortlessly.

一但捨棄對身體的執着,你將回復自然,率性從容。

The only difference between us is that I am aware of my natural state, while you are bemused.

咱們唯一的分別是我直覺自然本性而你則喜欢搅笑。

Just like gold made into ornaments has no advantage over gold dust, except when the mind makes it so, so are we one in being -- we differ only in appearance.

正如除卻心理計較,被打造為首飾的金並不好得過金砂,同樣你我只是外表相異實質無殊。

We discover it by being earnest, by searching, enquiring, questioning daily and hourly, by giving one's life to this discovery.

要發掘出這個本質,咱們只須時刻竭誠地尋覓、查詢、質疑,將自己的生命交托給它。


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The Living Present

活在當下

Questioner: As I can see, there is nothing wrong with my body nor with my real being.

依我所見,我的身體或本體並沒有何不妥。

Both are not of my making and need not be improved upon. What has gone wrong is the "inner body", call it mind, consciousness, antahkarana, whatever the name.

兩者皆非我所做亦用不着改善。錯亂的是「內在的身體」,稱之為頭腦、意識、经脉或什麼也好。

Maharaj: What do you consider to be wrong with your mind?

你認為你的頭腦有何不妥?

Q: It is restless, greedy of the pleasant and afraid of the unpleasant.

它總是不安,趨樂避苦。

M: What is wrong with its seeking the pleasant and shirking the unpleasant?

趨樂避苦有何不妥?

Between the banks of pain and pleasure the river of life flows.

苦與樂是生命之流的堤岸。

It is only when the mind refuses to flow with life, and gets stuck at the banks, that it becomes a problem.

只當頭腦抗拒隨着生命流動而僵持于堤岸,那才變成問題。

By flowing with life I mean acceptance -- letting come what comes and go what goes.

隨順生命的意思是接受--讓來的來去的去。(如镜子般随缘不变, 不变随缘)

Desire not, fear not, observe the actual, as and when it happens, for you are not what happens, you are to whom it happens.

無欲無懼,但觀當前實況,因你不是這些現象,而是反映出現象之者。

Ultimately even the observer you are not.

究竟來說你亦非觀察者。

You are the ultimate potentiality of which the all-embracing consciousness is the manifestation and expression.

你是令無所不容底意識得以顯現和表達的終極潛能。

Q: Yet, between the body and the self there lies a cloud of thoughts and feelings, which neither server the body nor the self.

然而,介乎身體自我之間的思想感情卻如雲霧般對兩者都沒甚用處。

These thoughts and feelings are flimsy, transient and meaningless, mere mental dust that blinds and chokes, yet they are there, obscuring and destroying.

這些感想既模糊、短暫又沒意義,不過是蒙蔽的心塵,暗晦且具破壞性。

M: Surely, the memory of an event cannot pass for the event itself. Nor can the anticipation.

肯定地事件的記憶與事件一樣有始有終。其參與也不例外。

There is something exceptional, unique, about the present event, which the previous, or the coming do not have.

當下的事態比往昔或未來的具有獨特非常的性質。

There is a livingness about it, an actuality; it stands out as if illuminated.

「當下」有一種活現的實在感,像給燈光透亮照明一般。

There is the "stamp of reality" on the actual, which the past and the future do not have.

實在所具的「真如法印」是過去及將來所沒有的。

Q: What gives the present that 'stamp of reality"?

是什麼令現在有此「真如法印」?

M: There is nothing peculiar in the present event to make it different from the past and future.

現況與往昔及將來的事件比較並無特異之處。

For a moment the past was actual and the future will become so.

往昔曾經「現在」而未來亦將如是。

What makes the present so different?

有是什麼令當下異乎尋常?

Obviously, my presence.

明顯地因為「我在」。

I am real for I am always now, in the present, and what is with me now shares in my reality.

我之為真是因我經常安住當下,與我同在的亦分享這一份實在。(好比潛水時與水融為一體)

The past is in memory, the future -- in imagination.

過去只儲存于記憶中,未來不過是幻想。

There is nothing in the present event itself that makes it stand out as real.

現況非因為現況而顯得實在。

It may be some simple, periodical occurrence, like the striking of the clock.

它(現況)可以是簡單的周期性的現象,例如時鐘的滴答。

In spite of our knowing that the successive strokes are identical, the present stroke is quite different from the previous one and the next -- as remembered, or expected.

就算明知這一連串的滴答都是千篇一律,但當下的滴答與先前及繼後--如回憶或期望者--還是大異其趣。

A thing focussed in the now is with me, for I am ever present; it is my own reality that I impart to the present event.

(能所不二物我如一)

當下意守之物與我一體,因我常在故;因我的真實當下才顯得真實。

Q: But we deal with things remembered as if they were real.

但咱們卻彷如現實般看待記憶中的事物。

M: We consider memories, only when they come into the present.

只當記憶現前咱們才會考慮它。

The forgotten is not counted until one is reminded -- which implies, bringing into the now.

已經遺忘的不能算數直至受到提醒--亦即帶回當下。

Q: Yes, I can see there is in the now some unknown factor that gives momentary reality to the transient actuality.

是的,我也看到當下有某些不知明的因素賦予過渡中的事實瞬間的真實。(註:沒有意識到的事實actuality稱不上是真實reality)

M: You need not say it is unknown, for you see it in constant operation.

你沒需要說它不知明,因為你看着它經常地運作。

Since you were born, has it ever changed?

自你出生以來,它可曾變動過?

Things and thoughts have been changing all the time.

事物和思想經常地變遷。

But the feeling that what is now is real has never changed, even in dream.

但即使夢中,那當下如是的感覺從來不變。

Q: In deep sleep there is no experience of the present reality.

熟睡時並沒有現實的經驗。

M: The blankness of deep sleep is due entirely to the lack of specific memories.

熟睡的空白完全是因為缺乏個別的記憶。

But a general memory of well-being is there.

但怡然愉悅的一般記憶猶在。

There is a difference in feeling when we say "I was deeply asleep" from "I was absent".

當咱們說「我曾經熟睡」與「我曾經缺席」其感覺並不一樣。

Q: We shall repeat the question we began with: between life"s source and life"s expression (which is the body), there is the mind and its ever-changeful states.

讓咱們複述起初的問題:在生命之源與其表象間有的是頭腦及它不斷變遷的狀態。

The stream of mental states is endless, meaningless and painful.

心態之流永無止境,沒意義兼且痛苦。

Pain is the constant factor.

痛苦是共通的因數。

What we call pleasure is but a gap, an interval between two painful states.

咱們的所謂享樂只是兩個痛苦狀態之間的間隙。

Desire and fear are the weft and warp of living, and both are made of pain.

人生為欲望恐懼的縱橫交錯編織而成,而兩者都是痛苦。

Our question is: can there be a happy mind?

咱們的問題是可否有快樂的心境?

M: Desire is the memory of pleasure and fear is the memory of pain.

欲望是樂受的記憶而恐懼是苦受的記憶。

Both make the mind restless.

兩者都令頭腦不安。

Moments of pleasure are merely gaps in the stream of pain. How can the mind be happy?

瞬間的享受不過是痛苦之流的間隙。頭腦如何有快樂可言?

Q: That is true when we desire pleasure or expect pain. But there are moments of unexpected, unanticipated joy.

當咱們欲求享受或預期痛苦時這點固然。但偶然間也有不期而遇的喜悅。

Pure joy, uncontaminated by desire -- unsought, undeserved, God-given.

純粹的喜悅--不為欲染,不求而得,不該而有,上天恩賜。

M: Still, joy is joy only against a background of pain.

但喜悅也只當在痛苦的背景下才顯出是喜悅。

Q: Is pain a cosmic fact, or purely mental?

痛苦是宇宙間的事實,抑或完全是心理作用?

M: The universe is complete and where there is completeness, where nothing lacks, what can give pain?

宇宙是個整體,整體本來完滿,既然無欠無餘,又何來痛苦?

Q: The Universe may be complete as a whole, but incomplete in details.

宇宙整體而言完整無缺,但其細節卻不完整。

M: A part of the whole seen in relation to the whole is also complete.

整體的一部份從整體關係來看也是完整的。

Only when seen in isolation it becomes deficient and thus a seat of pain.

只是當孤立地看方顯得匱乏並因此如坐針毽。

What makes for isolation?

是什麼構成孤立?

Q: Limitations of the mind, of course.

當然是心智的局限。

The mind cannot see the whole for the part.

頭腦不能夠從部份中窺見整體。

M: Good enough. The mind, by its very nature, divides and opposes.

正是。頭腦的性質就是劃分和對抗。

Can there be some other mind, which unites and harmonises, which sees the whole in the part and the part as totally related to the whole?

是否有某些其它心智能夠融合和諧,可以一砂一天地、一草一世界的法相全觀。

Q: The other mind -- where to look for it?

這樣的心智--那裡去找哩?

M: In the going beyond the limiting, dividing and opposing mind. In ending the mental process as we know it.

它在于超越形成界限、劃分和對峙的頭腦。結束咱們習以為常的心智做作。

When this comes to an end, that mind is born.

一但分別識心終止,那全神全觀的心智便即誕生。

Q: In that mind, the problem of joy and sorrow exist no longer?

在那心智中,喜悅和悲傷也不復現?

M: Not as we know them, as desirable or repugnant.

有悲有喜,但不似咱們習性中的愛憎取舍。

It becomes rather a question of love seeking expression and meeting with obstacles.

問題只是如何表達慈悲及迎接障礙。

The inclusive mind is love in action, battling against circumstances, initially frustrated, ultimately victorious.

腹大能容便是愛的體現,受逆境的磨練,起初沮喪,最終得勝。

Q: Between the spirit and the body, is it love that provides the bridge?

在精神肉體之間,愛心可是連接的橋樑?

M: What else? Mind creates the abyss, the heart crosses it.

還有那些?頭腦挖出無底的深坑,慈悲心則跨越之。


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帖子发表于 : 2006年 9月 23日 周六 1:09 pm 
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Real World is Beyond the Mind

現實世界非心智可測

Questioner: On several occasions the question was raised as to whether the universe is subject to the law of causation, or does it exist and function outside the law.

好幾次提問過宇宙的存在和運作是依照還是超出因果的法則。

You seem to hold the view that it is uncaused, that everything, however small, is uncaused, arising and disappearing for no known reason whatsoever.

你好似認為宇宙無本可據,一切事物,即使微乎其微,其生滅皆無緣無故,亦不可理喻。

Maharaj: Causation means succession in time of events in space, the space being physical or mental.

緣起的意思是空間事件在時間上的繼續,空間包括物理或心理上的空間。

Time, space, causation are mental categories, arising and subsiding with the mind.

時、空、因果都屬於心理範疇,隨着心念此起彼伏。

Q: As long as the mind operates, causation is a valid law.

至少當頭腦仍然運作下,因果可是個有效的法則。

M: Like everything mental, the so-called law of causation contradicts itself.

一切由心做,所謂因果可說是自相矛盾。

No thing in existence has a particular cause; the entire universe contributes to the existence of even the smallest thing; nothing could be as it is without the universe being what it is.

存在中沒有事物有個別的起因;即使最微不足道的事物其存在皆歸因于整個宇宙。

When the source and ground of everything is the only cause of everything, to speak of causality as a universal law is wrong.

既然每件事物的唯一起因是每件事的本源及基礎,故將因果說成普遍的法則是種錯誤。

The universe is not bound by its content, because its potentialities are infinite; besides it is a manifestation, or expression of a principle fundamentally and totally free.

宇宙並不受它的內容所限,因它具有無限的潛能;況且它是基本自由的原則底顯現或表達。

Q: Yes, one can see that ultimately to speak of one thing being the only cause of another thing is altogether wrong.

對,可見得一件事是另一件事的唯一成因這種說法是根本的錯誤。

Yet, in actual life we invariably initiate action with a view to a result.

但實際生活上咱們卻一成不變地依成果取向來付諸行動。

M: Yes, there is a lot of such activity going on, because of ignorance.

對、皆因無明故很多這一類活動在進行。

Would people know that nothing can happen unless the entire universe makes it happen, they would achieve much more with less expenditure of energy.

假使眾人得知若非整體宇宙令其發生沒有任何事物可以自行發生的話,那他們將會耗費較少的精力並成就得更多。

Q: If everything is an expression of the totality of causes, how can we talk of a purposeful action towards an achievement?

假如一切都是總體成因的表現,咱們如何能夠將一項成就說成是一項有目的的行動?

M: The very urge to achieve is also an expression of the total universe.

想要成就的衝動本身也是宇宙整體的表現。

It merely shows that the energy potential has risen at a particular point.

它不過表示出潛能已經在某一點起用。

It is the illusion of time that makes you talk of causality.

時間做成的幻覺令你談論因果關係。

When the past and the future are seen in the timeless now, as parts of a common pattern, the idea of cause-effect loses its validity and creative freedom takes its place.

當過去將來於沒有時差感的現在等量齊觀,(像砌圖般)看成為一個共同模式的部份,因-果的觀念便即失效,取而代之是創作的自由。

Q: Yet, I cannot see how can anything come to be without a cause.

但我始終看不任何事物可以沒有一個成因。

M: When I say a thing is without a cause, I mean it can be with-out a particular cause.

當我說一個物件沒有一個起因,我意思是指沒有「個別的」起因。

Your own mother was needed to give you birth; But you could not have been born without the sun and the earth.

你得先有娘方可出生;但若沒有地球太陽你的出生絕不可能。

Even these could not have caused your birth without your own desire to be born.

即使條件具足,你若非自願也不會出生。

It is desire that gives birth, that gives name and form.

欲望賦予誕生及名相。

The desirable is imagined and wanted and manifests itself as something tangible or con-ceivable.

想像和愛取構成欲望的對象並顯現為一些具體或可構想的東西。

Thus is created the world in which we live, our per-sonal world.

咱們所生活的世界--個人世界便因此而建成。

The real world is beyond the mind's ken; we see it through the net of our desires, divided into pleasure and pain, right and wrong, inner and outer.

現實世界非頭腦可及,吾人所見的無不是透過自己欲望的羅網將它劃分為苦與樂、對與錯、內與外。

To see the universe as it is, you must step beyond the net.

要得見真如,你必須踏出這個羅網。

It is not hard to do so, for the net is full of holes.

這樣做其實不難,因為網充滿了洞。

Q: What do you mean by holes? And how to find them?

你指的洞是什麼?如何找到?

M: Look at the net and its many contradictions.

試看這個網及它的諸般矛盾。

You do and undo at every step.

你每一步伐都在建造和拆卸。

You want peace, love, happiness and work hard to create pain, hatred and war.

你一方面想要和平、關懷、幸福而另一方面則使勁地製造痛苦、仇恨和戰爭。

You want longevity and overeat, you want friendship and exploit.

你想要長生不老卻暴飲暴食,你想關係友好卻又剝削他人。

See your net as made of such contradictions and remove them -- your very seeing them will make them go.

請看看你這衝突的網並除掉它--你的洞察便將令他們消散。

Q: Since my seeing the contradiction makes it go, is there no causal link between my seeing and its going?

既然矛盾會因為我看到它而隱退,那我的看到和它的隱退之間不是有什麼關係麼?

M: Causality, even as a concept, does not apply to chaos.

因果關係,即使概念上的,並不適用于混沌。

Q: To what extent is desire a causal factor?

什麼程度的欲望是決定的因素?

M: One of the many. For everything there are innumerable causal factors.

任何一個。每一事件的起因有如恆河沙數。

But the source of all that is, is the Infinite Possibility, the Supreme Reality, which is in you and which throws its power and light and love on every experience.

但這一切的本源都是無限的可能性、最終的真實、它就在你身上並將力量、光和愛賦予每一個經驗。

But, this source is not a cause and no cause is a source. Because of that, I say everything is uncaused.

然而、這本源並非前因亦沒前因可作本源。故此我說一切事物皆無因可據。

You may try to trace how a thing happens, but you cannot find out why a thing is as it is.

你可以嘗試追溯事件「如何」發生,但不可能查究「為什麼」如是。(情況好比剛合成的化學分子很難結晶、一般需要很長的時間、但當其中一個分子偶然地結晶、其餘的分子即使彼此天各一方也相繼開始結晶)

A thing is as it is, because the universe is as it is.

事物如是、因為宇宙如是。(像全息攝影般每一個部份都儲存着整塊照片的圖象)


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帖子发表于 : 2006年 9月 26日 周二 12:49 pm 
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What is Born must Die

有生必有死

(生者死之根、死者生之根、恩生於害、害生於恩)

Questioner: Is the witness-consciousness permanent or not?

觀照的意識是持久的麼?

Maharaj: It is not permanent.

The knower rises and sets with the known.

並非持久。能所同生同滅。

That in which both the knower and the known arise and set, is beyond time.

那「能所」於其中出沒的是超越時間的。(像海浪此起彼伏、但海沒所謂起伏)

The words permanent or eternal do not apply.

持久或永恆這些字句並不適用。(好比離開了重力場懸浮於外太空便沒所謂輕重)

Q: In sleep there is neither the known, nor the knower. What keeps the body sensitive and receptive?

睡眠時沒有知者與被知者。是什麼保持身體的感受性?

M: Surely you cannot say the knower was absent.

肯定地你不能說那知者不在場。

The experience of things and thoughts was not there, that is all.

只是沒事物和思想的經驗,謹此而已。

But the absence of experience too is experience.

但經驗的缺乏也是經驗。

It is like entering a dark room and saying: 'I see nothing'.

正如有人進入黑房裡說「我看不見」。

A man blind from birth knows not what darkness means.

一個一出生就失明的人不知道黑暗是什麼意思(因為從來沒見過光所以也無從比較,就像魚兒不知道水為何物、如魚得水相忘于江湖)。

Similarly, only the knower knows that he does not know.

同樣只有知者知其不知。(般若無知、一切現成。以知為知、則有所不知,若以無知為知則無所不知)

Sleep is merely a lapse in memory. Life goes on.

睡眠不過是一種失憶。(無論失憶與否)生命依然。

Q: And what is death?

那死是何況味?

M: It is the change in the living process of a particular body.

它是個別身體活着時的變化(像新陳代謝--新生的細胞替換老死或失效的細胞)

Integration ends and disintegration sets in.

組合完結及瓦解開始。

(metabolism=anabolism+catabolism)

Q: But what about the knower. With the disappearance of the body, does the knower disappear?

但知者如何?當身體消失,知者可會消失?

M: Just as the knower of the body appears at birth, so he disappears at death.

正如出生時那知有此身的出現,故死亡時他便消失。

Q: And nothing remains?

一切無遺?

M: Life remains. Consciousness needs a vehicle and an instrument for its manifestation. When life produces another body, another knower comes into being.

餘下生命。意識的顯現需要一個載體和工具。當生命製造另一個軀體,另一個知者便誕生。

Q: Is there a causal link between the successive body-knowers, or body-minds?

(如海浪起伏般)相繼的身-知或心-知者可有關聯?

M: Yes, there is something that may be called the memory body, or causal body, a record of all that was thought, wanted and done. It is like a cloud of images held together.

是、有一個可稱為記憶或靈體的、一個記錄一切思想欲望及作為。像一片雲狀的印象連在一起。

Q: What is this sense of a separate existence?

這存在的隔閡感是什麼?

M: It is a reflection in a separate body of the one reality.

它是真如法界于個別軀體的反映。(好比千江有水千江月)

In this reflection the unlimited and the limited are confused and taken to be the same.

在這反映中無限和有限被混淆並當成一樣。

To undo this confusion is the purpose of Yoga.

瑜珈的目的就是解除這個混淆。

Q: Does not death undo this confusion?

死亡不可以解除這個混淆麼?

M: In death only the body dies. Life does not, consciousness does not, reality does not. And the life is never so alive as after death.

死亡的只是軀體。並非生命、並非意識、並非真如。

Q: But does one get reborn?

不是說有輪迴的麼?

M: What was born must die. Only the unborn is deathless.

有生必有死。無生自無死。

Find what is it that never sleeps and never wakes, and whose pale reflection is our sense of 'I'.

試找出那不曾睡也不曾醒,于幽暗中反映為本體覺的。

Q: How am I to go about this finding out?

我該如何去找出它?

M: How do you go about finding anything? By keeping your mind and heart in it.

你如何尋找(遺失掉的東西)?將它保持在頭腦及心腹內。

Interest there must be and steady remembrance.

興趣及持續不移的回憶是先決條件。

To remember what needs to be remembered is the secret of success.

成功的祕訣是用心去回憶那需要回憶的。

You come to it through earnestness.

懇切就是捷徑。

Q: Do you mean to say that mere wanting to find out is enough? Surely, both qualifications and opportunities are needed.

何解你說只須用意尋找便足夠?肯定的、資歷和機會兩者皆要。

M: These will come with earnestness.

只要懇切它們會自然具足。

What is supremely important is to be free from contradictions: the goal and the way must not be on different levels; life and light must not quarrel; behaviour must not betray belief.

最重要的是不要自相矛盾;目標與途徑不要在不同的層面,生命與光莫互相爭吵;行為與信仰當須一致。

Call it honesty, integrity, wholeness; you must not go back, undo, uproot, abandon the conquered ground.

且稱之為誠意、一貫、完整吧;你不該回首、彌補、根絕、或放棄戰績。

Tenacity of purpose and honesty in pursuit will bring you to your goal.

目的之把持與追求的誠意會將你引導向目標。

Q: Tenacity and honesty are endowments, surely! Not a trace of them I have.

不懈及誠懇是天賦、絕對正確!可我一絲一毫都沒有。

M: All will come as you go on. Take the first step first.

上路後將萬事俱備。千里之行始於足下。

All blessings come from within. Turn within. 'l am' you know.

一切恩典本自具足。收視反聽。自知本覺。

Be with it all the time you can spare, until you revert to it spontaneously.

閒時多安住本覺,直至你率然反本。

There is no simpler and easier way.

沒有再簡單容易的方法。


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Questioner: All teachers advise to meditate. What is the purpose of meditation?
問:所有導師建議冥想。冥想的目的何在?

Maharaj: We know the outer world of sensations and actions, but of our inner world of thoughts and feelings we know very little.

咱們知道外間的感覺及行動,但源於內在的感想甚少認識。

The primary purpose of meditation is to become conscious of, and familiar with, our inner life.

冥想的主要目的是覺知及熟識吾等內在的生命。

The ultimate purpose is to reach the source of life and consciousness.

最終目的是回溯生命意識之源。

Incidentally practice of meditation affects deeply our character.

冥想的修持會意外但深切地影響個性。

We are slaves to what we do not know; of what we know we are masters.

人可以甘心作無明的奴隶;也可以破迷開悟復原為主。

Whatever vice or weakness in ourselves we discover and understand its causes and its workings, we over-come it by the very knowing; the unconscious dissolves when brought into the conscious.

自我的任何陋習或弱點咱們當理解其原因及運作,知錯能改;無意識當進入意識便即融化。

The dissolution of the unconscious releases energy; the mind feels adequate and become quiet.

無意識的銷融釋放出能量,頭腦便感到充裕及變得安寧。

Q: What is the use of a quiet mind?

安心何用?

M: When the mind is quiet, we come to know ourselves as the pure witness.

當心安理得,咱們当知自身為純粹的觀照。

We withdraw from the experience and its experiencer and stand apart in pure awareness, which is between and beyond the two.

咱們從經驗與經驗者抽離。知幻即離、不作方便、離幻即覺、亦無漸次。

The personality, based on self-identification, on imagining oneself to be something: ‘I am this, I am that’, continues, but only as a part of the objective world. Its identification with the witness snaps.

基于自我認同將自己想像為「我是這個、那個」的個性仍然繼續,但只當是客觀世界的一部份。对象與觀照的認同释然断裂。

Q: As I can make out, I live on many levels and life on each level requires energy.

如我所知、我生活在多個層面而每個層面的生命均需要能量。

The self by its very nature delights in everything and its energies flow outwards.

自我的天性喜歡各種事物而能量則向外流動。

Is it not the purpose of meditation to dam up the energies on the higher levels, or to push them back and up, so as to enable the higher levels to prosper also?

冥想的目的莫非將能量聚集于上層,或者將下游的能量逆推而上,好讓上層得以繁榮?

M: It is not so much the matter of levels as of gunas (qualities).

與其說是層面還不如心性較為妥當。(即 tamas-惰性;rajas-激性;sattwa-悦性)

Meditation is a sattvic activity and aims at complete elimination of tamas (inertia) and rajas (motivity).

冥想是种愉悦的活动,(通过自主神经无为而为的调适) 同時徹底消除鈍性及激性(倦怠及燥動)。

Pure sattva (harmony) is perfect freedom from sloth and restlessness.

純然的愉悦(和諧)是離諸疲憊及不安而得到完美的自由。

Q: How to strengthen and purify the sattva?

該如何強化及淨化悅性?

M: The sattva is pure and strong always.

悅性素來純淨和茁壯。
(與sattva恰好相反的是躁鬱症(bipolar disorder)一種週期性情緒過度高昂或低落的倾向)

It is like the sun. It may seem obscured by clouds and dust, but only from the point of view of the perceiver.

像太陽一樣。它彷彿被雲塵所蒙蔽,但那不過是見者所見。

Deal with the causes of obscuration, not with the sun.

(比如眼翳)需要治理的是障礙的成因,而非太陽。

Q: What is the use of sattva?

悅性(怡然自得)有什么用?

M: What is the use of truth, goodness, harmony, beauty? They are their own goal.

真理、良善、融洽、美感有何用?它們本身不就是目標。

They manifest spontaneously and effortlessly, when things are left to themselves, are not interfered with, not shunned, or wanted, or conceptualised, but just experienced in full awareness, such awareness itself is sattva.

它們怡然率性的表現,當無為而治、事情不受干擾、逃避、欲求或概念化,而只是全心全神地体驗,這覺知本身就是悦性的体現。

It does not make use of things and people — it fulfils them.

它(怡然自得)並不利用任何人物來滿足自己。

Q: Since I cannot improve sattva, am I to deal with tamas and rajas only? How can I deal with them?

既然我不能夠改善悦性,我是否只可以治理鈍性和激性?我該如何治理它們?

M: By watching their influence in you and on you.

籍着觀察它們于你身心內外的影響。

Be aware of them in operation, watch their expressions in your thoughts, words and deeds, and gradually their grip on you will lessen and the clear light of sattva will emerge.
覺察它們的運作,觀看它們在你思想言行方面的表露,遂漸其于你的控制便減弱,而清明的悦性即如泉湧。

It is neither difficult, nor a protracted process; earnestness is the only condition of success.

它既不困難、亦不冗長;成就的唯一條件是誠懇。


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頭腦

Questioner: There are very interesting books written by apparently very competent people, in which the illusoriness of the world is denied (though not its transitoriness).

問:有些外表很能幹的人寫了此相當有趣的書,其中否定世界的虛幻性(雖非其短暫性)。

According to them, there exists a hierarchy of beings, from the lowest to the highest; on each level the complexity of the organism enables and reflects the depth, breadth and intensity of consciousness, without any visible or knowable culmination.

照他們所言,由最低至最高之間有一組層層疊疊的,每一層有機體的複雜性賦予並反映出意識的深度、寬度及深刻,但並沒有任何可見或可知的積累。

One law supreme rules throughout: evolution of forms for the growth and enrichment of consciousness and manifestation of its infinite potentialities.

一個無上的法則,為了意識的成長豐裕及展現它無限的潛能,而貫徹各種形體的演化。

Maharaj: This may or may not be so.

這點或是或非。

Even if it is, it is only so from the mind"s point of view, but In fact the entire universe (mahadakash) exists only in consciousness (chidakash), while I have my stand in the Absolute (paramakash).

就算是、也只是頭腦的觀點,事實上整個宇宙只存在於意識中,而我則逍遙度外無牽無繫。

In pure being consciousness arises; in consciousness the world appears and disappears.

于純然中意識昇起,于意識中世界出現和消失。

All there is is me, all there is is mine.

(同體大悲)一切是我,非我莫屬。

Before all beginnings, after all endings — I am.

我在: 一切之前、一切之後。

All has its being in me, in the "I am", that shines in every living being.

一切皆存在于我,於自性眾生中如水映月、如鏡映象。

Even not-being is unthinkable without me. Whatever happens, I must be there to witness it.

沒有我,即使「非有」亦不可能想像。無論發生「什麼」,總得有觀照之者(否則便只有發生,說不上發生「什麼」)。

像視覺及聽覺神經正常者,即使身處于一個完全黑暗無聲的房間還是可以看及聽,只不過看不到也聽不到「什麼」,即使沒有可見或可聽之物,視聽的神經功能尤在,只是沒有因對象的消失而消失(除非有關的中樞神經給切掉)。

Q: Why do you deny being to the world?

為何你否定世界的存在?

M: I do not negate the world. I see it as appearing in consciousness, which is the totality of the known in the immensity of the unknown.

咱並不否認世界。咱看它出現于意識中,意識是知識的全部,但相對于深不可測的般若無知,意識及一切知識也不過像汪洋中的一個浪、載浮載沉、此起彼伏。

What begins and ends is mere appearance.

任何有始有終的只是現象。(像俺眼前天際的日出日落)

The world can be said to appear, but not to be.

現象世界可以說出現,但並非實在。(像日落後、日出前太陽好像消失了,但實際上太陽並沒有出現或消失,這一切現象不過是只因為觀點〔人或攝錄機〕不得不隨地球自轉)。

The appearance may last very long on some scale of time, and be very short on another, but ultimately it comes to the same.

現象可能歷時幾個世紀或幾秒鐘,但最終還是一樣有生有滅。

Whatever is time bound is momentary and has no reality.

任何有時限的皆是短暫而不實。

Q: Surely, you see the actual world as it surrounds you. You seem to behave quite normally!

你肯定看到周遭實在的世界。你舉止看來相當正常!

M: That is how it appears to you.

在你看來如是。

What in your case occupies the entire field of consciousness, is a mere speck in mine.

佔據你整個意識場的,于我只是個斑點。

The world lasts, but for a moment.

入流忘所,現象世界不過曇花一現。

It is your memory that makes you think that the world continues.

只因你的記憶令你以為世界在延續。

Myself, I don't live by memory.

心死神活,我並不依記憶維生。

I see the world as it is, a momentary appearance in consciousness.

我看世間如是,一個意識中方生方死、方死方生的現象。(意識好比您眼前的螢幕,而現象世界好比螢幕上顯示的千變萬化的畫面)

Q: In your consciousness?

在你的意識中?

M: All idea of "me" and "mine", even of "I am" is in consciousness.

一切我及我所的概念、甚至本覺、皆在意識之中。

Q: Is then your "absolute being" (paramakash) un-consciousness?

那你的「絕對存在」可是無意識的?

M: The idea of un-consciousness exists in consciousness only.

即使無意識的概念也只存在於意識中。

Q: Then, how do you know you are in the supreme state?

那、你如何得知你在無上的狀態(指的是無自無它、沒有肢體與世間的界分感)?

M: Because I am in it. It is the only natural state.

因為我在其中(如魚得水、相忘於江湖)。它是唯一自然的狀態。(Nisarga means Natural - the state in which I Am - like plain text without any markup)

Q: Can you describe it?

你可以描述一下麼?

M: Only by negation, as uncaused, independent, unrelated, undivided, uncomposed, unshakable, unquestionable, unreachable by effort.

只能夠用否定,如無生、獨立、沒關係、沒有界分、非編制而成?、如如不動、無庸置疑、休用意、枉勞神。

Every positive definition is from memory and, therefore, inapplicable.

任何正面的定義皆來自記憶,故此一無所用。

And yet my state is supremely actual and, therefore, possible, realisable, attainable.

然而我的狀態是超出感官經驗的實在,故此有可能、可實現和達成。

Q: Are you not immersed timelessly in an abstraction?

你莫非忘失了時間地投入於抽象中?

M: Abstraction is mental and verbal and disappears in sleep, or swoon; it reappears in time; I am in my own state (swarupa) timelessly in the now. Past and future are in mind only — I am now.

抽象是頭腦名相的?產品,於睡眠或昏厥中消失、又重現於時間,而我則活在當下、言語道斷、非去來今。過去將來只存在于頭腦--當下--我在。

Q: The world too is now.

世界也是現在。

M: Which world?

那個世界?

Q: The world around us.

咱們周遭的世界。

M: It is your world you have in mind, not mine.

三磅腦漿、一個宇宙。那是你、並非我、頭腦中的世界。

What do you know of me, when even my talk with you is in your world only?

當你我的對話也只存在于你的個人世界,你對我有何所知?

You have no reason to believe that my world is identical with yours.

你沒理由相信我的世界等同于你?

My world is real, true, as it is perceived, while yours appears.

我的世界實在真切作如是觀,而你的世界則屬個人所見。(As viewed, so appears)

Q: If you are the world, how can you be conscious of it? Is not the subject of consciousness different from its object?

假如你與世界等同為一,你如何意識到它?意識的主體可非有異于其對象?

M: Consciousness and the world appear and disappear together, hence they are two aspects of the same state.

能所不二。意識與現象世界同生同滅,故兩者是一體兩面。

Q: In sleep I am not, and the world continues.

熟睡中我不在,但世界依然。

M: How do you know?

你從何得知?

Q: On waking up I come to know. My memory tells me.

醒來時我知道,記憶告訴我。

M: Memory is in the mind. The mind continues in sleep.

記憶在頭腦中,頭腦入睡後繼續運作。

Q: It is partly in abeyance.

它部份地處于停頓。

M: But its world picture is not affected.

但它的世界觀並沒有受影響。

As long as the mind is there, your body and your world are there.

你的身體和世界與頭腦同在。

Your world is mind-made, subjective, enclosed within the mind, fragmentary, temporary, personal, hanging on the thread of memory.

你的世界唯心所做、主觀、局限於頭腦、片面、短暫、自我中心、懸掛在記憶的線索上。

Q: So is yours?

你不也是?

M: Oh no. I live in a world of realities, while yours is of imagination.

哦不。我活在真如法界,而你那是想像出來的世界。

Your world is personal, private, unshareable, intimately your own.

你的世界純屬個人私己,不能共享、(像保險箱般)親密擁有。

Nobody can enter it, see as you see, hear as you hear, feel your emotions and think your thoughts.

沒有誰可以進入,見爾所見、聞爾所聞、感爾所感、想爾所想。

In your world you are truly alone, enclosed in your ever-changing dream, which you take for life.

在你的世界中你的確孤獨,局限於自已時刻變化的夢境,將夢境當成人生。

My world is an open world, common to all, accessible to all.

我的世界是個開放的世界,同於大通,公諸于世。

In my world there is community, insight, love, real quality; the individual is the total, the totality — in the individual. All are one and the One is all.

真愛無私、我的世界中有的是眾生、洞悉、慈悲、實質;個體就是整體、整體就是個體。真如法界、無自無它、一即一切、一切即一。

Q: Is your world full of things and people as is mine?

你的世界不像我一樣充滿人專物?

M: No, it is full of myself.

不是、它充滿着我自己。(盡大地是真實人體)

Q: But do you see and hear as we do?

但你像咱們一樣耳聞目睹?

M: Yes, l appear to hear and see and talk and act, but to me it just happens, as to you digestion or perspiration happens.

是、表面上你看我的視聽言行、但對我來說這些只是發生,就像你的消化或呼吸一樣地發生。

The body-mind machine looks after it, but leaves me out of it. Just as you do not need to worry about growing hair, so I need not worry about words and actions. They just happen and leave me unconcerned, for in my world nothing ever goes wrong.

這部身心機器會照顧自己、沒需要有我的參與。就像你不用擔心長頭髮,我也不用擔心一言一行。抱道而亡、任從天斷。我的世界無欠無餘,要發生的自會發生,吹湊一池春水、干卿底事。


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感谢turiya的译文!


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自性非心智所及

Questioner: As a child fairly often I experienced states of complete happiness, verging on ecstasy: later, they ceased, but since I came to India they reappeared, particularly after I met you.
問:孩提時我經常體驗到一種全然喜悅、近乎狂喜的狀態:及後它們消逝、但當來到印度,尤其當我遇上你之後,又再度出現。

Yet these states, however wonderful, are not lasting. They come and go and there is no knowing when they will come back.

但這些狀態、無論多奇妙,皆非持久。來來去去,也不知何時復現。

Maharaj: How can anything be steady in a mind which itself is not steady?

(心安茅屋穩、性定菜根香)

頭腦若不安定它所負載的任何事物如何安定?(好比輪船若沒有穩定器--高速旋轉的馬達用來卸除衝擊力--便只有受浪濤左搖右擺)

Q: How can I make my mind steady?

我如何能夠令頭腦安定?

M: How can an unsteady mind make itself steady? Of course it cannot. It is the nature of the mind to roam about. All you can do is to shift the focus of consciousness beyond the mind.

一個不安定的頭腦如何令自己安定?當然不可能。心猿意馬、頭腦的習性是四處遊蕩。你所能做的是將意識的焦點遷移到頭腦之外。

Q: How is it done?

如何可以?

M: Refuse all thoughts except one: the thought 'I am'.

除本覺以外、謝絕一切思想。

The mind will rebel in the beginning, but with patience and perseverance it will yield and keep quiet.

頭腦初時會反抗,但只要有耐性、持之以恒,它自會屈服及保持安靜。

Once you are quiet, things will begin to happen spontaneously and quite naturally without any interference on your part.

一但回復般涅寂靜,事情將率然自然地出現,沒需要一個我的介入。

Q: Can I avoid this protracted battle with my mind?

我可以避免與自己的頭腦長期戰爭麼?

M: Yes, you can. Just live your life as it comes, but alertly, watchfully, allowing everything to happen as it happens, doing the natural things the natural way, suffering, rejoicing — as life brings. This also is a way.

當然可以。只須隨順世緣,但要警醒覺察、讓一切如是地發生、自然地做自然的事、受苦、喜悅--門前寂光土、春來草自生。

Q: Well, then I can as well marry, have children, run a business?- be happy.

那、我也不妨結婚、生子、做生意而快樂。

M: Sure. You may or may not be happy, take it in your stride.

當然。你也許快樂也許不快樂。(好比背負着一竿擔子,一籮是苦、一籮是樂、並肩而行。無論苦樂皆是負擔。

身受是苦、心受是苦、感受是苦、覺受是苦。

苦受是苦、樂受是苦、受苦受苦、有受皆苦。

無受至樂!

無受者、無受想行識、無眼耳鼻舌心意、無色聲香味觸法、無眼界乃至無意識界、無無明亦無無明盡…)

Q: Yet I want happiness.

但我想要快樂。

M: True happiness cannot be found in things that change and pass away.

真正的快樂不可能於變化遷逝的事物中找到。

Pleasure and pain alternate inexorably.

苦與樂如影隨形互相參雜交替。

Happiness comes from the self and can be found in the self only.

愉悅只來自于我(自性覺知)也只能于我中找到。

Find your real self (swarupa) and all else will come with it.

發現你真實的自性其餘一切當不請自來。

Q: If my real self is peace and love, why is it so restless?

假如我的自性是和平及愛,為何它如此不安?

M: It is not your real being that is restless, but its reflection in the mind appears restless because the mind is restless.

不安並非你的本來自性,唯因頭腦不安故它在自性中的反映也顯得不安。

It is just like the reflection of the moon in the water stirred by the wind.

好比月在水中的倒影因風吹而動盪。

The wind of desire stirs the mind and the 'me', which is but a reflection of the Self in the mind, appears changeful.

欲望的風吹亂心意,而「我」作為自性的反映,便彷彿隨之變化。(萬古長空、一朝風月、月光倒映仿佛隨波逐浪、但天上的月并不因而动荡)

But these ideas of movement, of restlessness, of pleasure and pain are all in the mind.

但這些動作不安苦樂等概念只在于頭腦中。

The Self stands beyond the mind, aware, but unconcerned.

自性超脫心意、覺照無遺、不為形累、不為己憂。

Q: How to reach it?

如何達彼?

M: You are the Self, here and now Leave the mind alone, stand aware and unconcerned and you will realise that to stand alert but detached, watching events come and go, is an aspect of your real nature.

你就是自性、此時此地。讓頭腦獨處,像旁觀者般兀立一旁、不為所動,然後你將知曉警醒但離場地觀看事件的來去是你本來自性的一面。

Q: What are the other aspects?

其它方面是什麼?

M: The aspects are infinite in number. Realise one, and you will realise all.

其他方面多不勝數。知其一便知其全。

Q: Tell me some thing that would help me.

可說些對我有幫助的麼?

M: You know best what you need!

需要什麼你自己最清楚!

Q: I am restless. How can I gain peace?

我心難安。如何能夠平靜?

M: For what do you need peace?

你要平靜來幹嗎?

Q: To be happy.

為了快樂。

M: Are you not happy now?

你現在不快樂麼?

Q: No, I am not.

不、我不。

M: What makes you unhappy?

有什麼令你不歡?

Q: I have what I don"t want, and want what I don"t have.

我所有的我不想要,而我想要的卻得不到。

M: Why don"t you invert it: want what you have and care not for what you don"t have?

何不反其道而行:命裡有時終須有,命裡無時莫強求?

Q: I want what is pleasant and don"t want what is painful.

我想要愉快,不想有痛苦。

M: How do you know what is pleasant and what is not?

你憑何得知什麼是愉快、什麼不是?

Q: From past experience, of course.

當然是從往昔的經驗。

M: Guided by memory you have been pursuing the pleasant and shunning the unpleasant. Have you succeeded?

你因循記憶一直趨樂避苦。可有成功?

Q: No, I have not. The pleasant does not last. Pain sets in again.

沒、沒有。歡愉不久、痛楚復來。

M: Which pain?

那個痛楚?

Q: The desire for pleasure, the fear of pain, both are states of distress. Is there a state of unalloyed pleasure?

快感的欲望、痛感的恐懼、兩者都是折磨。是否有一種恆常不渝的快感?

M: Every pleasure, physical or mental, needs an instrument.

任何快感、生理或心理、得要有工具。

Both the physical and mental instruments are material, they get tired and worn out.

生理及心理的工具都是物質性,同樣會疲累及磨損。

The pleasure they yield is necessarily limited in intensity and duration.

他們產生的快感在程度及時段上必然有限。

Pain is the background of all your pleasures.

痛感是你一切快感的背景。

You want them because you suffer.

你因受苦而想要它們。

On the other hand, the very search for pleasure is the cause of pain. It is a vicious circle.

另一方面,快感的尋求本身正是痛感的原因。彼此惡性循環。

Q: I can see the mechanism of my confusion, but I do not see my way out of it.

我看得見自己迷茫的機制,但看不到出路。

M: The very examination of the mechanism shows the way.

機制的審查本身即是門路。

After all, your confusion is only in your mind, which never rebelled so far against confusion and never got to grips with it. It rebelled only against pain.

畢竟、你的迷茫只存在于頭腦,而頭腦從來不曾反抗迷茫、也不曾把握到它。它只反抗痛楚。

Q: So, all I can do is to stay confused?

故此、我只能任它迷茫?

M: Be alert. Question, observe, investigate, learn all you can about confusion, how it operates, what it does to you and others.

警惕。試質疑、觀察、查核、盡你所能了解迷茫,它如何運作、待己待人。

By being clear about confusion you become clear of confusion.

當你清楚迷茫所在它便清除。

Q: When I look into myself, I find my strongest desire is to create a monument, to build something which will outlast me.

當我觀察自己時,我發現我最強的欲望是創造一個銘記,建築某些可以遺留身後的東西。

Even when I think of a home, wife and child, it is because it is a lasting, solid, testimony to myself.

即使想念家室妻兒,也因為它之于我是個持續穩固的保證。

M: Right, build yourself a monument. How do you propose to do it?

OK,為自己建築一個碑誌。你有可打算?

Q: It matters little what I build, as long as it is permanent.

建築什麼並沒關係,只要它能長久。

M: Surely, you can see for yourself that nothing is permanent. All wears out, breaks down, dissolves. The very ground on which you build gives way. What can you build that will outlast all?

明顯地你自知沒有永恆不變的東西。一切都磨損、瓦解、融化。你賴以建設的地基遲早消逝。有什麼可以歷久不衰?

Q: Intellectually, verbally, I am aware that all is transient. Yet, somehow my heart wants permanency. I want to create something that lasts.

理解及文字上,我覺得一切都是短暫。但我內心總希望恆久。我想創造一些持久的什麼。

M: Then you must build it of something lasting. What have you that is lasting? Neither your body nor mind will last. You must look elsewhere.

那你當建設一些持久的。問題是你有什麼可以留駐?無論身心皆非持久。你得向別處尋覓。

Q: I long for permanency, but I find it nowhere.

我渴望永恆,但遍尋不獲。

M: Are you, yourself, not permanent?

你、本身、可不是永恒?

Q: I was born, I shall die.

我曾經誕生,亦將會死亡。

M: Can you truly say you were not before you were born and can you possibly say when dead: "Now I am no more"?

你可以確切的說未出生前沒有你在?於死後你可能夠說:「我今不再」?

You cannot say from your own experience that you are not.

你不能憑自己的經驗說你不在。

You can only say "I am". Others too cannot tell you "you are not".

你只能說「我在」。其他人也不可能告訴你「你不在」。

Q: There is no "I am" in sleep.

入睡後並沒有「我在」。

M: Before you make such sweeping statements, examine carefully your waking state.

武斷之前試細查你清醒的狀態。

You will soon discover that it is full of gaps, when the mind blanks out.

你將發現它充滿間隔,心不在焉。

Notice how little you remember even when fully awake. You just don"t remember.

注意即使完全清醒時你回憶的如何少。你就是記不起。

A gap in memory is not necessarily a gap in consciousness.

但記憶的間隔未必是意識的間隔。

Q: Can I make myself remember my state of deep sleep?

我可以令自己記得熟睡的狀態麼?

M: Of course! By eliminating the intervals of inadvertence during your waking hours you will gradually eliminate the long interval of absent-mindedness, which you call sleep.

當然!通過無間觀照排除清醒時間歇的失察你將逐漸排除長期的心不在焉--即你所謂的瞌睡。

You will be aware that you are asleep.

然後入睡後你將仍然保持覺知。

Q: Yet, the problem of permanency, of continuity of being, is not solved.

但、永久持續地存在這個問題仍未解決。

M: Permanency is a mere idea, born of the action of time. Time again depends of memory.

持久只是個因時間流逝而生的觀念。時間則取決于記憶。

By permanency you mean unfailing memory through endless time. You want to eternalise the mind, which is not possible.

你的所謂持久是指無期無誤的記憶。你想頭腦永垂不朽根本沒可能。

Q: Then what is eternal?

那什麼才是永恆?

M: That which does not change with time. You cannot eternalise a transient thing — only the changeless is eternal.

那不隨時間改變的。你不可能將短暫的設想成永恆--只有不變隨緣、隨緣不變的方是永恆。

Q: I am familiar with the general sense of what you say. I do not crave for more knowledge. All I want is peace.

對你的意思我略有所知。我並非渴求更多知識,唯一想要的是平靜。

M: You can have for the asking all the peace you want.

你若真心想要平靜,自當有求必應。

Q: I am asking.

我正在祈求。

M: You must ask with an undivided heart and live an integrated life.

你當以無間的心求之並且完整無漏地生活。(漏~煩惱無明)

Q: How?

甚樣?

M: Detach yourself from all that makes your mind restless.

將注意力從令你頭腦不安的一切中抽离。

Renounce all that disturbs its peace. If you want peace, deserve it.

捨棄一切干擾平靜的。你若要平靜,便當配之。

Q: Surely everybody deserves peace.

無疑每個人都應該享有平靜。

M: Those only deserve it, who don't disturb it.

道在無為、餘皆繫縛。只有那些不干擾平靜的才配得上。

Q: In what way do I disturb peace?

我有何地方干擾平靜?

M: By being a slave to your desires and fears.

為欲望恐懼所勞役。

Q: Even when they are justified?

即使合理的也不例外?

M: Emotional reactions, born of ignorance or inadvertence, are never justified.

因無明及失察而起的情緒反應永不會合理。

Seek a clear mind and a clean heart.

尋找一個清明純潔的心腹。

All you need is to keep quietly alert, enquiring into the real nature of yourself. This is the only way to peace.

你所需要的是保持安靜地戒備,質詢你的真實本性。這是平靜的唯一通道。


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帖子发表于 : 2006年 10月 3日 周二 2:45 pm 
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记忆的反应

Questioner: Some say the universe was created. Others say that it always existed and is for ever undergoing transformation.

有人说宇宙被创造。也有说它从无始以来一直存在而且永远在转变中。

Some say it is subject to eternal laws. Others deny even causality.

有些说它依循永恒的法则。其他甚至否定因果关系。

Some say the world is real. Others ― that it has no being whatsoever.

有些说世界是真实。其它--则子虚乌有。

Maharaj: Which world are you enquiring about?

你要查问的是那个世界?

Q: The world of my perceptions, of course.

当然是我感知的世界。

M: The world you can perceive is a very small world indeed. And it is entirely private. Take it to be a dream and be done with it.

你感官经验到的世界其实相当渺小。它是完全地私有。人生如梦、梦如人生。

Q: How can I take it to be a dream? A dream does not last.

我岂能将它视为梦境?梦境并不持久。

M: How long will your own world last?

你的世界可以持续几耐?

Q: After all, my little world is but a part of the total.

毕竟、我的小天地是整体的一部分。

M: Is not the idea of a total world a part of your personal world? The universe does not come to tell you that you are a part of it.

「整个世界」这个观念不也是你个人世界的一部分?宇宙并没有来到你面前说你是它的一部分。

It is you who have invented a totality to contain you as a part. In fact all you know is your own private world, however well you have furnished it with your imaginations and expectations.

是你发明一个整体去将自己当成一个部分包含其中。事实上,无论你如何完美地用想像和期望去粉饰装修,你所知的一切只是你个人的世界。

Q: Surely, perception is not imagination!

可以肯定,感知决非想像!

M: What else? Perception is recognition, is it not? Something entirely unfamiliar can be sensed, but cannot be perceived. Perception involves memory.

除此缘何?感知得依靠认知、不是么?某些完全不认识的事物可以直接(经由感官)感觉得到,但不能够(经过识别)感知得到。感知涉及记忆(包括感性和知性的记忆)。

注:感「觉」例如嗅觉只需要五蕴的作用,但感「知」得要有意根(前额叶皮质区prefrontal cortex)的参与并依赖记忆去识别所觉者为何物,感觉只涉及视听等神经中枢,但感知则涉及其它脑区,包括脑顶叶、杏仁核及海马回等。

「感、觉、知」三者分别隶属于不同的神经模块。

觉醒(意识)是因应脑干上行激活系统对大脑皮层的投射。

感觉相当于感官对刺激的条件反射、如OEV及CEV开眼及闭眼时的视象。

而认知则有赖意根的启动去存取或更新情识记忆。

Q: Granted, but memory does not make it illusion.

就算是、但记忆并不使它变幻。

M: Perception, imagination, expectation, anticipation, illusion ― all are based on memory. There are hardly any border lines between them. They just merge into each other. All are responses of memory.

感知、想像、期望、预料、幻觉…一切皆奠基于记忆。彼此间很难有任何界线。它们互相交融。一切都是记忆的反应。

Q: Still, memory is there to prove the reality of my world.

但、记忆是唯一可资引证我底世界的真实性。

M: How much do you remember? Try to write down from memory what you were thinking, saying and doing on the 30th of the last month.

你能够牢记多少东西?试将由上一个月30日起你曾经想过、说过及做过的事写出。

Q: Yes, there is a blank.

是的,其间有一段空白。

M: It is not so bad. You do remember a lot ― unconscious memory makes the world in which you live so familiar.

那倒不错。你实在记的很多--无意识的记忆构成你所熟悉的生活世界。

Q: Admitted that the world in which I live is subjective and partial. What about you? In what kind of world do you live?

无可否认我生活的世界既主观又片面。但你又如何?你活在甚么样的世界?

M: My world is just like yours. I see, I hear, I feel, I think, I speak and act in a world I perceive, just like you.

我的世界与你无异。我看、我闻、我感、我思、我说、我行、在一个我所感知的世界,和你一样。

But with you it is all, with me it is nothing. Knowing the world to be a part of myself, I pay it no more attention than you pay to the food you have eaten.

但对你而言它是全部,于我则空无一物。尽大地是真实人体,当了知世界是我的一部分,我对它就像你对吃落肚的食物不再花时间去关注。

While being prepared and eaten, the food is separate from you and your mind is on it; once swallowed, you become totally unconscious of it.

正当煮食时食物与你分开而你的头脑则放在食物上;一但吞咽,你便完全没意识到它。

I have eaten up the world and I need not think of it any more.

我已经将世界吃掉,也用不着再想它什么。

Q: Don"t you become completely irresponsible?

你岂非完全不负责任?

M: How could I? How can I hurt something which is one with me.

我能够么?我如何可以伤害与我一体的众生?

On the contrary, without thinking of the world, whatever I do will be of benefit to it.

恰好相反、没再(自我中心地)想这个世界,我的一切作为对它将有利无害。

Just as the body sets itself right unconsciously, so am I ceaselessly active in setting the world right.

道在无为、余皆系缚。好比躯体本身无为而治,我也给世界独立自治的机会。

Q: Nevertheless, you are aware of the immense suffering of the world?

但无论如何,你觉知到世间极度的痛苦?

M: Of course I am, much more than you are.

当然、我比你尤甚。

Q: Then what do you do?

那你如何做?

M: I look at it through the eyes of God and find that all is well.

我透过神的双眼看它并发现一切不离至善。

注:至道无难、唯谦拣择、但莫憎爱、洞然明白。

至善非以人类的道德观念或个人的爱憎取舍来决定,至善者莫如庄子所云:夫大块载我以形、劳我以生、迭我以老、息我以死、故善吾生者乃所以善吾死也。

是以世间成住毁空、生老病死、以至于生态循环、炭元素循环、日换星移、黑洞的倒塌、银河系的诞生……一切一切皆不离善且冥合于道。

Q: How can you say that all is well? Look at the wars, the exploitation, the cruel strife between the citizen and the state.

你如何能说一切止于至善?看看战争、剥削、人民及国家之间残酷的攻击。

M: All these sufferings are man-made and it is within man's power to put an end to them.

这一切痛苦皆出自人为,人类自当有能力终止他们。

God helps by facing man with the results of his actions and demanding that the balance should be restored.

神可以做的是让人类自食其果,从中汲取教训以致恢复平衡。

Karma is the law that works for righteousness; it is the healing hand of God.

业力的法则在于维护正义(让一切自然平衡无欠无余);业力的反馈作用就是神医圣手。

有我有为、皆自作业、无我无为、天生天灭、万般带不走、唯有业相随。


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观照

Questioner: I am full of desires and want them fulfilled. How am I to get what I want?

我充满了渴望并想实现。我如何得到我想要的?

Maharaj: Do you deserve what you desire? In some way or other you have to work for the fulfilment of your desires. Put in energy and wait for the results.

所求者你可应得?在某些或其它途径你得为你所求的工作。加入能量并等待成果。

Q: Where am I to get the energy?

我从那里得到能量?

M: Desire itself is energy.

渴望本身就是。

Q: Then why does not every desire get fulfilled?

那为何并非每个渴都得到实现?

M: Maybe it was not strong enough and lasting.

也许是不够坚持。

Q: Yes, that is my problem. I want things, but I am lazy when it comes to action.

是、那正是我问题所在。我想要事物,但又懒得行动。

M: When your desire is not clear nor strong, it cannot take shape.

当你的渴望不够清晰或坚定时,它便不能成形。

Besides, if your desires are personal, for your own enjoyment, the energy you give them is necessarily limited; it can-not be more than what you have.

再者、假如你的渴望是个人的,为你自已的享乐,你所能付出的能量必然有限;它不可能多过你所拥有。

Q: Yet, often ordinary persons do attain what they desire.

但、平凡的人经常达到他们的欲望。

M: After desiring it very much and for a long time. Even then, their achievements are limited.

经过长期苦志。即使如此,其成就也有限。

Q: And what about unselfish desires?

那非为私己的渴望如何?

M: When you desire the common good, the whole world desires with you. Make humanity's desire your own and work for it. There you cannot fail.

当你渴望大同共益,整个世界将与你同步。让世间所有希望与你同在,不为自己求安乐,但愿众生得离苦。大愿大行,当无有挫折。

Q: Humanity is God"s work, not mine. I am concerned with myself. Have I not the right to see my legitimate desires fulfilled?

人道是上帝的事、与我无关。难度我没权去满足自己合法的欲望?

They will hurt no one. My desires are legitimate. They are right desires, why don"t they come true?

他们无害于人。我的欲望合法且合理,为何不给我机会?

M: Desires are right or wrong according to circumstances; it depends on how you look at them.

欲望是对是错得看情况;它取决于你的观点角度。

It is only for the individual that a distinction between right and wrong is valid.

对错之差只对个人来说成立。

Q: What are the guide-lines for such distinction? How am I to know which of my desires are right and which are wrong?

凭什么界线来分别?我如何得知自己的欲望是对是错?

M: In your case desires that lead to sorrow are wrong and those which lead to happiness are right.

在你而言导致哀伤者错,快乐者对。

But you must not forget others. Their sorrow and happiness also count.

但你不应该忘记别的。众生的哀伤和快乐也当计算在内。

Q: Results are in the future. How can I know what they will be?

结果在将来。我如何有先见之明?

M: Use your mind. Remember. Observe. You are not different from others. Most of their experiences are valid for you too.

用用你的头脑。回想。观察。你与别人无异。他们大多数的经验足以借镜。

Think clearly and deeply, go into the entire structure of your desires and their ramifications.

清楚而深切的想想,深入你欲望的整个结构及其漫延的影响。

They are a most important part of your mental and emotional make-up and powerfully affect your actions.

他们是你心理及情绪形成最重要的部分,并且强烈地影响你的行动。

Remember, you cannot abandon what you do not know. To go beyond yourself, you must know yourself.

切记,你不可能放弃无明。要超越自我,必须了解自我。

Q: What does it mean to know myself? By knowing myself what exactly do I come to know?

了解自我是什么意思?透过自我了解我实际上知道什么?

M: All that you are not.

一切你所不是。

Q: And not what I am?

而非我是什么?

M: What you are, you already are. By knowing what you are not, you are free of it and remain in your own natural state. It all happens quite spontaneously and effortlessly.

你所是的,早已经是。透过认识你所不是,你便脱离它(人为的制约)并保持自然的状态。这一切皆率性无为地发生。

Q: And what do I discover?

那我会发现什么?

M: You discover that there is nothing to discover. You are what you are and that is all.

你会发现没啥好发现。你就是你,谨此而矣。

Q: I do not understand!

我不明白!

M: It is your fixed idea that you must be something or other, that blinds you.

是你那要成为某些或其他东西这种固执的想法将自己蒙蔽。

Q: How can I get rid of this idea?

我如何去除这种想法?

M: If you trust me, believe when I tell you that you are the pure awareness that illuminates consciousness and its infinite content.

假如你信任我,就请信我所说:你是照明意识及其无限内涵的无染觉性。

无染觉性好比大圆镜、遍照无遗、寂照照寂。

心是根、法是尘 两种犹如镜上痕 痕垢尽时光乃现 心法相忘性即真

Realise this and live accordingly. If you do not believe me, then go within, enquiring "What an I"? or, focus your mind on "I am", which is pure and simple being.

彻悟这个、亲体力行。若你不信我,就反躬自问「我是什么?」或者安住本觉、那单纯的「在」。

Q: On what my faith in you depends?

我凭什么信任你呢?

M: On your insight into other people's hearts. If you cannot look into my heart, look into your own.

就凭你对他人内心的洞悉。你若看不到我的心,请看看自已的。

Q: I can do neither.

我两皆不能。

M: Purify yourself by a well-ordered and useful life. Watch over your thoughts, feelings, words and actions. This will clear your vision.

过一个井然有序及有用的人生来净化自已。观看你的思想、感觉、言行。这些将澄清你的视线。

Q: Must I not renounce every thing first, and live a homeless life?

我莫非先得放弃一切,过著无家可归的生活?

M: You cannot renounce. You may leave your home and give trouble to your family, but attachments are in the mind and will not leave you until you know your mind in and out. First thing first ― know yourself, all else will come with it.

你不可能放弃。你可以离家出走给家人带来问题,但除非彻底认识自己,你头脑中的执著将如影随形。首先--认识你自己;其它将随缘自给。

Q: But you already told me that I am the Supreme Reality. Is it not self-knowledge?

但你说过我是至上真如。这不算自知么?

M: Of course you are the Supreme Reality! But what of it? Every grain of sand is God; to know it is important, but that is only the beginning.

当然你是至上真如!那又如何?光明寂照遍河沙,圣凡含灵共一家。每一粒沙都是上帝;知道这点固然重要,但也不过是个开端。

Q: Well, you told me that I am the Supreme Reality. I believe you. What next is there for me to do?

好罢、你说过我是至上真如。我信你。下一步我该甚样?

M: I told you already. Discover all you are not. Body, feelings, thoughts, ideas, time, space, being and not-being, this or that ― nothing concrete or abstract you can point out to is you.

我已经说过。发现你一切不是。身体、感觉、思想、观念、时间、空间、在与不在、这个那个--任何你可以比划的、无论具体或抽象、皆不是你。

A mere verbal statement will not do ― you may repeat a formula endlessly without any result whatsoever.

一句口头禅没啥用--你即使将口诀不停的念也不会有任何效果。

You must watch your-self continuously ― particularly your mind ― moment by moment, missing nothing. This witnessing is essential for the separation of the self from the not-self.

你得无间地反观自身--犹其是心境--随时随地,不容有失。要将自性从自我隔离时刻的观自在非常重要。

Q: The witnessing ― is it not my real nature?

这个观自在--可不是我的本性么?

M: For witnessing, there must be something else to witness. We are still in duality!

能所俱泯的「观自在」既没有主体也没有对象。
而观照(作为一个及物动词)则需要有某些观照的对象。
当仍然有一个「我」的感觉在观照什么时,这样的观照仍处于二元的界分之中。

Q: What about witnessing the witness? Awareness of awareness?

那观照其观照、觉知其觉知又如何?

M: Putting words together will not take you far. Go within and discover what you are not. Nothing else matters.

咬文嚼字于你何用?深入内在并发现你什么也不是。其它一切无关重要。


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