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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

Boundless Space
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帖子发表于 : 2006年 10月 5日 周四 12:51 pm 
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觉性和意识

Questioner: What do you do when asleep?

你入睡时做些什么?

Maharaj: I am aware of being asleep.

我觉知到睡眠的状态。

Q: Is not sleep a state of unconsciousness?

睡眠可不是无意识的?

M: Yes, I am aware of being unconscious.

是、我觉知到无意识的状态。

Q: And when awake, or dreaming?

甚至当清酲或作梦时?

M: I am aware of being awake or dreaming.

我觉知到清醒或作梦。

Q: I do not catch you. What exactly do you mean? Let me make my terms clear: by being asleep I mean unconscious, by being awake I mean conscious, by dreaming I mean conscious of one"s mind, but not of the surroundings.

我不理解。你究竟是啥意思?容我说清楚些:我所说的入睡是指没有意识、清醒是指有意识、作梦是指意识到头脑活动而非周遭一切。

M: Well, it is about the same with me, Yet, there seems to be a difference.

没错、你说的与我相若、但好像有一个分别。

In each state you forget the other two, while to me, there is but one state of being, including and transcending the three mental states of waking, dreaming and sleeping.

在每一个状态你忘记其余二者,但对我而言只有一个存在的状态包容并超越醒、梦、睡三个意识形态。

Q: Do you see in the world a direction and a purpose?

你认为世界可有方向和目的么?

M: The world is but a reflection of my imagination. Whatever I want to see, I can see.

世界只是我想像的一个反映。无论我想见什么,皆可得见。

But why should I invent patterns of creation, evolution and destruction? I do not need them and have no desire to lock up the world in a mental picture.

但干吗我要发明成住毁空的样式?我并没需要他们也无意建筑一个象牙塔将世界反锁其中。

Q: Coming back to sleep. Do you dream?

回到睡眠。你有作梦么?

M: Of course.

当然。

Q: What are your dreams?

你梦见什么?

M: Echoes of the waking state.

清醒时的回响。

Q: And your deep sleep?

你可有熟睡?

M: The brain consciousness is suspended.

脑意识处于停顿。

Q: Are you then unconscious?

那你岂非没有意识?

M: Unconscious of my surroundings ― yes.

对、对周遭没有意识。

Q: Not quite unconscious?

不完全地失去意识?

M: I remain aware that I am unconscious.

我仍然觉知我没有意识(body-asleep-mind-awake)。

Q: You use the words 'aware' and 'conscious'. Are they not the same?

你用觉知和意识两个字。他们可不一样?

M: Awareness is primordial; it is the original state, beginningless, endless, uncaused, unsupported, without parts, without change.

觉性是原始的;它是本来无始无终、没有起因、没有支持、没有部分、没有变化。

Consciousness is on contact, a reflection against a surface, a state of duality.

意识有赖于接触、它是─个面的反射,一种二元的状态。

There can be no consciousness without awareness, but there can be awareness without consciousness, as in deep sleep.

没有觉性便没有意识,但可以像熟睡时一样有觉性而没有意识。

Awareness is absolute, consciousness is relative to its content; consciousness is always of something.

觉性(PCE-Pure Consciousness Event)是绝对的,而意识则相对于其内容;意识总是关于某些东西。

Consciousness is partial and changeful, awareness is total, changeless, calm and silent. And it is the common matrix of every experience.

意识是片面和变迁的,觉性则是整体、不变、平静而无声。它是每个经验共通的经纬。

Q: How does one go beyond consciousness into awareness?

人如何超越意识融入觉性。

M: Since it is awareness that makes consciousness possible, there is awareness in every state of consciousness.

由于觉性赋予意识存在的可能,每个意识形态中皆存在觉性。(好比你眼前每个电脑画面背后都是同一个荧幕)

Therefore the very consciousness of being conscious is already a movement in awareness.

故此意识的反馈本身就已经是迈向觉性。

Interest in your stream of consciousness takes you to awareness.

对本身意识流的兴趣会将你导向觉性。

It is not a new state. It is at once recognised as the original, basic existence, which is life itself, and also love and joy.

它不是一种新的状态。它是当下认得本来、基本的存在,亦即是生命本身,也就是慈悲喜舍。

Q: Since reality is all the time with us, what does self-realisation consist of?

既然真如法界与我们常在,又为啥要觉悟自性?

M: Realisation is but the opposite of ignorance. To take the world as real and one"s self as unreal is ignorance.

觉悟不过是无明的对称。将世界当真并将自性当假即是无明。

The cause of sorrow. To know the self as the only reality and all else as temporal and transient is freedom, peace and joy.

它是悲哀的成因。体认自性为唯一的真如法性而其它皆转瞬即逝便是自由、和平和喜悦。

It is all very simple. Instead of seeing things as imagined, learn to see them as they are.

它其实非常简单。与其凭想像来看事物,学习作如是观(看一切如是、不以个人偏好作意取相)。

It is like cleansing a mirror. The same mirror that shows you the world as it is, will also show you your own face. The thought 'I am' is the polishing cloth. Use it.

好比清洁一面镜子。那如实显示出世界的镜子将同样地显示出你的本来面目。「本觉」的寻思便是抹布。用之。

注:像一个人可以在梦中行动自如,但除了如梦游等特殊情况下,实际上运动的只是脑细胞而非身体四肢。同样于熟睡或作梦时保持觉醒并非不可能,但可能需要一定的禅修,并培养成无间观照的习惯,当观自在变成你的第二天性时,便能渗透至所有意识形态,即使身体完全熟睡,但头脑仍然保持清酲(像十分疲乏但又喝多了咖啡似的),这种body-asleep-mind-awake的状态梵称turiya。简单来说,它是贯彻一切意识形态底连续的觉醒(the continuum of wakefulness that pervades all states of consciousness)。形态可以改变,但觉醒始终不变。


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帖子发表于 : 2006年 10月 6日 周五 1:09 pm 
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个人并非真如

Questioner: Kindly tell us how you realised.

恳请告诉我们你如何开悟?

Maharaj: I met my Guru when I was 34 and realised by 37.

当遇到我的古鲁时我34岁并于37岁开悟。

Q: What happened? What was the change?

发生什么?有何转变?

M: Pleasure and pain lost their sway over me. I was free from desire and fear. I found myself full, needing nothing.

苦与乐于我两皆失控。我脱离欲望恐惧重获自由。我发现知足常乐,无欲无求。

I saw that in the ocean of pure awareness, on the surface of the universal consciousness, the numberless waves of the phenomenal worlds arise and subside beginninglessly and endlessly.

我看到纯觉性的海洋中,宇宙意识的表面,无数的现象世界如波浪般此起彼伏,无始无终。

As consciousness, they are all me. As events they are all mine. There is a mysterious power that looks after them.

从意识来看它们都是我。从事件来看皆非我莫属。有一种神秘的力量在照应著他们。

That power is awareness, Self, Life, God, whatever name you give it. It is the foundation, the ultimate support of all that is, just like gold is the basis for all gold jewellery. And it is so intimately ours!

那力量是觉性、自性、生命、上帝、你叫它什么也没关系。它是一切存在的最终支柱和基石,就像金子是所有金饰的本质。它是这么亲切自在!

Abstract the name and shape from the jewellery and the gold becomes obvious.

将名相从金饰中抽离金子便即显现。

Be free of name and form and of the desires and fears they create, then what remains?

当从欲望与恐惧所制造的名相中解脱后、还剩下什么?

Q: Nothingness.

没有什么。

M: Yes, the void remains. But the void is full to the brim. It is the eternal potential as consciousness is the eternal actual.

对、余下空虚。满溢的空虚。它是永恒的潜能、因意识是永恒的实在。

Q: By potential you mean the future?

你所说的潜能(潜在可能性)可是未来?

M: Past, present and future ― they are all there. And infinitely more.

过去、现在、将来--皆在其中。且无限大。

Q: But since the void is void, it is of little use to us.

但空虚既是空虚,对咱们没什么用。

M: How can you say so? Without breach in continuity how can there be rebirth? Can there be renewal without death?

君何出此言?连续性若没有中断何来再生?没有死亡又何来更生?

〔阴符经:生者死之根、死者生之根。恩生于害、害生于恩。〕

Even the darkness of sleep is refreshing and rejuvenating. Without death we would have been bogged up for ever in eternal senility.

即使熟睡的黑暗也带来清新和活力。没有死亡咱们将陷于无尽的衰老。

Q: Is there no such thing as immortality?

可没有东西长生不死?

M: When life and death are seen as essential to each other, as two aspects of one being, that is immortality.

当生死看成互相依存交替、一体两面时,这就是长生。

〔老子曰:天长地久,天地所以能长且久者,以其不自生故能长生〕

To see the end in the beginning and beginning in the end is the intimation of eternity. Definitely, immortality is not continuity. Only the process of change continues. Nothing lasts.

由始见终,由终见始,是永恒的意旨。可以肯定,长生并非延续。延续者只有变迁的过程。没啥可以历久不衰。

Q: Awareness lasts?

觉性持久么?

M: Awareness is not of time. Time exists in consciousness only. Beyond consciousness where are time and space?

觉性并没有时限。时间只存在于意识中。意识之外那有时空?

〔任何「间」隔、包括时「间」和空「间」无非是意识的作用。于纯意识〔觉性〕中,因能所俱泯故不存在间隔或度量可资参照,所以也没所谓时间和空间〕

Q: Within the field of your consciousness there is your body also.

在你的意识场内仍有身体。

M: Of course. But the idea 'my body', as different from other bodies, is not there.

当然。只是没有那种与其它身体相异的「自身」的观念(归属感)。

To me it is 'a body', not 'my body', 'a mind', not 'my mind'. The mind looks after the body all right, I need not interfere.

对我而言它是「一个身体」而非「我的身体」、「一个头脑」而非「我的头脑」。头脑会妥善的照顾身体,没需要我的干预。

What needs be done is being done, in the normal and natural way.

有需要的现正成全,正常而自然。

You may not be quite conscious of your physiological functions, but when it comes to thoughts and feelings, desires and fears you become acutely self-conscious.

你也许不甚么意识到自己的生理作用,但一涉及思想和感情,欲望和恐惧你就变得极端自我意识。

To me these too are largely unconscious. I find myself talking to people, or doing things quite correctly and appropriately, without being very much conscious of them.

对我而言这些都是无意识者多。我发觉自己待人处事相当确切得体,并没甚么留意到他们。

It looks as if I live my physical, waking life automatically, reacting spontaneously and accurately.

我好似全自动地日出而作,日入而息,自


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帖子发表于 : 2006年 10月 9日 周一 2:17 pm 
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至上、头脑和身体

Questioner: From what you told us it appears that you are not quite conscious of your surroundings.

从你与咱们的交谈你看来并不甚么意识到你周遭的一切。

To us you seem extremely alert and active. We cannot possibly believe that you are in a kind of hypnotic state, which leaves no memory behind.

你看来极之警觉和活跃。咱们很难相信你处于一种无记的催眠状态。

On the contrary, your memory seems excellent. How are we to understand your statement that the world and all it includes does not exist, as far as you are concerned.

恰好相反,你的记性甚好。咱们如何理解你所说的世界及它所包含的一切并不存在?

Maharaj: It is all a matter of focus. Your mind is focussed in the world, mine is focussed in reality. It is like the moon in daylight ― when the sun shines, the moon is hardly visible.

古鲁:这全是焦点所在的问题。你的心意集中于世界,而我则遍诸法界。好比日间的月亮--因阳光普照几乎看不见。

Or, watch how you take your food. As long as it is in your mouth, you are conscious of it; once swallowed, it does not concern you any longer.

又或者,观察你如何进食。当食物还在口中,你会意识到它;一但吞咽,它就不再惹你的注意。

It would be troublesome to have it constantly in mind until it is eliminated. The mind should be normally in abeyance ― incessant activity is a morbid state.

假如直至排泄之前头脑要经常留意它的话那就相当麻烦。头脑正常地处于搁置,时刻不休的活动是种病


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现象与真实

Questioner: Repeatedly you have been saying that events are causeless, a thing just happens and no cause can be assigned to it.

问:你重复地说事件没有肇因,一件事物只有发生没有起因。

Surely everything has a cause, or several causes. How am I to understand the causelessness of things?

肯定每件事都有一个或多个起因。我如何理解事发无因。

Maharaj: From the highest point of view the world has no cause.

古鲁:从至上的角度看世界无因可循。

Q: But what is your own experience?

但你的经验是?

M: Everything is uncaused. The world has no cause.

一切事发无因。世界没有起因。

Q: I am not enquiring about the causes that led to the creation of the world.

我并非查问世界的成因。

Who has seen the creation of the world? It may even be without a beginning, always existing.

谁见过世界的创造?它也许没有开始,一直存在。

But I am not talking of the world. I take the world to exist ― somehow. It contains so many things. Surely, each must have a cause, or several causes.

但我说的不是世界。我看它存在--无论甚样。它包括这么多事物。肯定各有其因、或很多因素。

M: Once you create for yourself a world in time and space, governed by causality, you are bound to search for and find causes for everything. You put the question and impose an answer.

一但你为自己于时空制造一个世界,由因果所统治,你难免要为每件事寻找因由。你自问自答(自寻烦恼)。

Q: My question is very simple: I see all kinds of things and I understand that each must have a cause, or a number of causes.

我的问题很简单:我看到各种事物及理解各有其因,或多个原因。

You say they are uncaused ― from your point of view. But, to you nothing has being and, therefore, the question of causation does not arise.

你说事发无因--从你的角度看。对你而言一切非有,故此也没所谓因果的问题。

Yet you seem to admit the existence of things, but deny them causation. This is what I cannot grasp. Once you accept the existence of things, why reject their causes?

但你看来承认事物的存在,但又否认其因果。这点令我费解。既然你接受事物的存在,为何又拒绝它们的起因?

M: I see only consciousness, and know everything to be but consciousness, as you know the picture on the cinema screen to be but light.

我只看到意识,看一切无非意识,就像你看戏院中萤幕上的画面不外是光。

Q: Still, the movements of light have a cause.

但,光的移动也有起因。

M: The light does not move at all. You know very well that the movement is illusory, a sequence of interceptions and colourings in the film. What moves is the film ― which is the mind.

光完全没动。你相当清楚,移动只是幻觉、影片中一连串色彩的交替。移动的的是影片--心像。

Q: This does not make the picture causeless. The film is there, and the actors with the technicians, the director, the producer, the various manufacturers. The world is governed by causality. Everything is inter-linked.

这并不令图像无因。影片、演员、技师、导演、制片商等皆在。世界受因果统治。一切息息相关。

M: Of course, everything is inter-linked. And therefore everything has numberless causes. The entire universe contributes to the least thing.

没错,一切息息相关。也因此一切事物有无数起因。即使芝麻小事也得有整个宇宙的贡献。

A thing is as it is, because the world is as it is. You see, you deal in gold ornaments and I ― in gold.

事物如是,因为宇宙如是。你知道,你交易金饰而我--金子。

Between the different ornaments there is no causal relation. When you re-melt an ornament to make another, there is no causal relation between the two.

不同的金饰之间并无必然的关系。当你将一件金饰熔化再打造另一件,两件之间也没必然关系。

The common factor is the gold. But you cannot say gold is the cause. It cannot be called a cause, for it causes nothing by itself.

共通的因素是金子。但你总不能说金子是因。它不能够说成是因,因为它本身并没促成什么。

It is reflected in the mind as 'I am', as the ornament's particular name and shape.

它在头脑中反映为本觉,好比金饰的个别名相。

Yet all is only gold. In the same way reality makes everything possible and yet nothing that makes a thing what it is, its name and form, comes from reality.

但一切只是金子。同样真实令一切成为可能但没有什么可以令一件事物然其所然,事物的名相亦不外于真实。

But why worry so much about causation? What do causes matter, when things themselves are transient?

(分别名相不知休 入海算沙徒自困)

何必为因果而烦恼?当事情本身皆短暂无常,因因果果有何关系?(像一些粒子加速器中融合而成的重元素其寿命只有几万份之一秒,宏观世界也许几百万年,但相对于无始无终的时间,即使银河系的成住毁空,也不过昙花一现)

Let come what comes and let go what goes ― why catch hold of things and enquire about their causes?

(要来的总会来 要去的总会去 要求也求不得 要留也留不住)

何必执著于事物和追究因果?

Q: From the relative point of view, everything must have a cause.

从相对的观点看,一切事物当有其因。

M: Of what use is the relative view to you? You are able to look from the absolute point of view ― why go back to the relative? Are you afraid of the absolute?

相对观于你何用?你可以绝对(能所俱泯)地反观--何必退而求其次?莫非你害怕绝对?

Q: I am afraid. I am afraid of falling asleep over my so-called absolute certainties.

我害怕。我害怕昏沈于我所谓的绝对必然。

For living a life decently absolutes don't help. When you need a shirt, you buy cloth, call a tailor and so on.

要活的体面「绝对」没用。当你需要衣服,你买布料,找裁缝等等。

M: All this talk shows ignorance.

这番话尽显无明。

Q: And what is the knower's view?

那智者所见如何?

M: There is only light and the light is all. Everything else is but a picture made of light. The picture is in the light and the light is in the picture.

一切是光,光是一切。其余一切不过是光谱的构图。图中有光,光中有图。

Life and death, self and not-self ― abandon all these ideas. They are of no use to you.

生死自它--舍弃这一切观念。他们于你一无所用。

Q: From what point of view you deny causation? From the relative ― the universe is the cause of everything. From the absolute ― there is no thing at all.

你凭何观点否定因果?相对而言--宇宙是万物的成因。绝对而言--本来无一物、何处惹尘埃?

M: From which state are you asking?

你从那个状态发问?

Q: From the daily waking state, in which alone all these discussions take place.

从日常睡醒后这些一切讨论进行的状态。

M: In the waking state all these problems arise, for such is its nature. But, you are not always in that state. What good can you do in a state into which you fall and from which you emerge, helplessly. In what way does it help you to know that things are causally related ― as they may appear to be in your waking state?

这一切问题皆是醒来后出现,因它的本质如是。但你并非经常在这种状态。一种你每天无奈地堕入又再涌现的状态于你有什么好处。知道事物的相互关系 ─ 如醒之时 ─ 又有何用。

M: When the mind is still, absolutely silent, the waking state is no more.

当头脑完全静止,绝对寂静,清醒的状态也不复存在。

Q:Words like God, universe, the total, absolute, supreme are just noises in the air, because no action can be taken on them.

什么上帝、宇宙、整体、绝对、至上…不过是空气中的噪音,因为他们不可能付诸实行。

M: You are bringing up questions which you alone can answer.

你提出的问题只有你自己可以作答。

Q: Don't brush me off like this! You are so quick to speak for the totality, the universe and such imaginary things! They cannot come and forbid you to talk on their behalf.

不要这样扫兴!您那么干脆为全部、宇宙和这样虚构的事讲话! 他们不可能来禁止您代表他们发言。

I hate those irresponsible generalizations! And you are so prone to peronalise them. Without causality there will be no order; nor purposeful action will be possible.

我恨那些不负责任的统称! 而您这样倾向将他们个人化。 没有因果关系将没有秩序;也不可能有意义的行动。

M: Do you want to know all the causes of each event? Is it possible?

你要想知道一切事件的起因么?有可能么?

Q: I know it is not possible! All I want to know is if there are causes for everything and the causes can be influenced, thereby affecting the events?

我知道它不可能!我只想知道每件事可有起因以及这些起因能否被影响,从而影响事件?

M: To influence events, you need not know the causes. What a roundabout way of doing things! Are you not the source and the end of every event? Control it at the source itself.

要影响事件,你没需要知道起因。这么颠倒妄想!你不就是每件事的始末?要控制它先从根本着手。

Q: Every morning I pick up the newspaper and read with dismay that the world's sorrows ― poverty, hatred and wars ― continue unabated. My questions are concerning the fact of sorrow, the cause, the remedy. Don't brush me off saying that it is Buddhism! Don't label me. Your insistence on causelessness removes all hope of the world ever changing.

每天早晨我拾起报纸看到世界的哀痛 ─ 贫穷、仇恨和战争 ─ 持续不休而感到沮丧。 我的问题有关哀痛的事实、起因、补救。 不要掠过我说它是佛教!不要给我标记。 您对无因的坚持打消了世界不断变化的所有希望。

M: You are confused, because you believe that you are in the world, not the world in you. Who came first ― you or your parents? You imagine that you were born at a certain time and place, that you have a father and a mother, a body and a name. This is your sin and your calamity! Surely you can change your world if you work at it. By all means, work. Who stops you? I have never discouraged you. Causes or no causes, you have made this world and you can change it.

你的迷茫皆因你相信你在世界当中,而非世界在你当中。 谁首先来 ─ 您或您的父母?您想象自己在某时某地出生,有一对父母、身体和名字。这是您的罪孽和您的灾难!肯定,如果您为它工作,您能改造您的世界。尽一切力量、工作。谁阻止您? 我从未劝阻您。无论有否起因,您制造出这个世界,您当可改变它。

Q: A causeless world is entirely beyond my control.

一个没有起因的世界令我不知所措。

M: On the contrary, a world of which you are the only source and ground is fully within your power to change. What is created can be always dissolved and re-created. All will happen as you want it, provided you really want it.

恰好相反,一个唯你是因及基础的世界完全在您的力量改变之内。 凡可以被创造的总可以被溶化再造。 一切将从心所愿,假设您真正地想要它。

Q: All I want to know is how to deal with the world's sorrows.

我想要知的只以如何面对世间的痛苦。

M: You have created them out of your own desires and fears, you deal with them. All is due to your having forgotten your own being. Having given reality to the picture on the screen, you love its people and suffer for them and seek to save them. It is just not so. You must begin with yourself. There is no other way. Work, of course. There is no harm in working.

您出于自己的欲望和恐惧创造了他们,也得面对他们。归根究底是您忘失了本性。您给荧幕上的图像赋予实在,您喜爱图中的人物为他们受苦想要拯救他们。实际并非这样。您必须从自己开始。没有其它方式。工作、 当然。反正没害。

Q: Your universe seems to contain every possible experience. The individual traces a line through it and experiences pleasant and unpleasant states. This gives rise to questioning and seeking, which broaden the outlook and enable the individual to go beyond his narrow and self-created world limited and self-centred. This personal world can be changed ― in time. The universe is timeless and perfect.

您的宇宙似乎包括一切可能的经验。个体在它的表面滑过经历苦与乐的状态。这引发出疑问和追寻、 拓展视野使个体从他狭窄自闭的世界中释放出来。这个人世界可能及时被改造。宇宙是永恒和完善。

M: To take appearance for reality is a grievous sin and the cause of all calamities.

将现象当成实相是一种严重的错失以及一切灾难的原因。

You are the all-pervading, eternal and infinitely creative awareness ― consciousness.

你是遍处十方、永恒而无限创造的觉性 - 意识。

All else is local and temporary. Don't forget what you are. In the meantime work to your heart's content. Work and knowledge should go hand in hand.

其余一切都是局部而短暂。勿忘初心本觉。(但尽凡情 别无圣解)知行必须合一。

Q: My own feeling is that my spiritual development is not in my hands. Making one's own plans and carrying them out leads no where.

我的感觉是灵性修持往往身不由己。预算和实践南辕北辙。

I just run in circles round myself. When God considers the fruit to be ripe, He will pluck it and eat it.

我只是周而复始地跑。当神认为果子快熟,他就摘下来吃。

Whichever fruit seems green to Him will remain on the world's tree for another day.

任何对他青涩的果子便在世界的树上留待明天。

M: You think God knows you? Even the world He does not know.

你以为上帝知道有你么?他甚至不知有这个世界。

Q: Yours is a different God. Mine is different. Mine is merciful. He suffers along with us.

你的神明与我不同。我的神慈悲为怀同甘共苦。

M: You pray to save one, while thousands die. And if all stop dying, there will be no space on earth.

你祈求一个得救,而死者逾千。假如所有人皆免一死,地球将无处容身。

Q: I am not afraid of death. My concern is with sorrow and suffering. My God is a simple God and rather helpless.

我并非怕死。我关心的是哀伤和痛苦。我的神简朴而无奈。

He has no power to compel us to be wise. He can only stand and wait.

他没有能力驱使咱们得到智慧。他只能站著等待。

M: If you and your God are both helpless, does it not imply that the world is accidental? And if it is. the only thing you can do is to go beyond it.

假如你和你的神皆无能为力,那不是意味著世界纯属偶然?既然如此,那你唯一可做的是超脱之。


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帖子发表于 : 2006年 10月 12日 周四 5:39 pm 
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觉者

Questioner: Without God's power nothing can be done. Even you would not be sitting here and talking to us without Him.

问:没有神的力量什么都不可能做.没有衪就连你也不可能坐在这里向咱们说话.

Maharaj: All is His doing, no doubt. What is it to me, since I want nothing? What can God give me, or take away from me?

古鲁:无疑一切皆是神迹.那又如何,我无欲无求?神可以给我什么,或挪走什么?

What is mine is mine and was mine even when God was not.

是我的始终是我的,即使上帝消失还是我的.

Of course, it is a very tiny little thing, a speck — the sense 'I am', the fact of being.

当然、它只是个非常渺小的东西、一点火花--本觉、实存.

This is my own place, nobody gave it to me. The earth is mine; what grows on it is God's.

这是我的家,没人给予我.(尽大地是真实人体.天上浮云.地下苍生)地球属于我,地上长的一切属于神.

Q: Did God take the earth on rent from you?

神有向你租地么?

M: God is my devotee and did all this for me.

神是我的信徒而这一切皆为我而设.

Q: Is there no God apart from you?

除你之外没有神?

M: How can there be? 'I am' is the root, God is the tree. Whom am I to worship, and what for?

如何会有?本觉是根、神是树干.我要信奉谁、为啥?

Q: Are you the devotee or the object of devotion?

你是奉爱者还是奉爱的对象?

M: I am neither, I am devotion itself.

我两者皆非.我是奉爱本身.

Q: There is not enough devotion in the world.

这世界太少奉爱.

M: You are always after the improvement of the world. Do you really believe that the world is waiting for you to be saved?

你总想改善世界.你真的相信有一个世界等你去救赎?

Q: I just do not know how much I can do for the world. All I can do, is to try. Is there anything else you would like me to do?

我不知道我对世界有几多贡献.我所能够的是尝试 .你有其它事情我可以效劳么?

M: Without you is there a world? You know all about the world, but about yourself you know nothing.

没有你可有世界?你对世界知得很多,但对自己却一无所知.

You yourself are the tools of your work, you have no other tools. Why don't you take care of the tools before you think of the work?

你本身就是你工作的工具,除此无它.在你想工作之前何不先治理好工具?

Q: I can wait, while the world cannot.

我可以等,但世界不可以.

M: By not enquiring you keep the world waiting.

正因为你疏于质疑致令世界等侯.

Q: Waiting for what?

等候什么?

M: For somebody who can save it.

等候救世者.

Q: God runs the world, God will save it.

治世的神自当救世.

M: That's what you say! Did God come and tell you that the world is His creation and concern and not yours?

那是你自圆其说!上帝可有下凡向你说世界是他一手创造,他所关注的与你无关?

Q: Why should it be my sole concern?

为啥要我一个人关心?

M: Consider. The world in which you live, who else knows about it?

试想想.你的生活世界非你莫属,谁知道它?

Q: You know. Everybody knows.

你知.人尽皆知.

M: Did anybody come from outside of your world to tell you? Myself and everybody else appear and disappear in your world. We are all at your mercy.

(梦里不知身是客)谁曾在你的世界之外入去告诉你?我自己及每个人无不在你的世界中(如梦境般)出现消失.咱们一切都给你戏弄.

Q: It cannot be so bad! I exist in your world as you exist in mine.

没可能那么差劲!我存在于你的世界如同你在我的 .

M: You have no evidence of my world. You are completely wrapped up in the world of your own making.

您没有我的世界的证据 .你完全包裹在自己构想的世界中.

Q: I see. Completely, but — hopelessly?

我看到.完全地,但--真的无可救药?

M: Within the prison of your world appears a man who tells you that the world of painful contradictions, which you have created, is neither continuous nor permanent and is based on a misapprehension.

在你世界的牢狱里出现一个人向你述说世间的苦恼 .这些苦恼并非连续或持久,唯因无明业识作茧自缚.

He pleads with you to get out of it, by the same way by which you got into it. You got into it by forgetting what you are and you will get out of it by knowing yourself as you are.

他恳求与您离开它、归去来兮.你因迷失自性误堕尘网,认得本来就是出境护照.

(学道之人不识真.只为从来认识神.无量劫来生死本.痴人唤作本来人)

Q: In what way does it affect the world?

它以什么方式影响世间?

M: When you are free of the world, you can do something about it.

世出世间.只有出世方可入世.自觉觉它、自度度它.

As long as you are a prisoner of it, you are helpless to change it. On the contrary, whatever you do will aggravate the situation.

当仍然自困其中,你对其它「网中人」也爱莫能助 .恰好相反,你所作所为只有弄巧成拙.

Q: Righteousness will set me free.

正义将给我自由.

M: Righteousness will undoubtedly make you and your world a comfortable, even happy place. But what is the use? There is no reality in it. It cannot last.

正义无疑可以令你和你的世界舒适、甚至快乐.但有何用?它并无实在.也不久长.

Q: God will help.

神将庇佑.

M: To help you God must know your existence. But you and your world are dream states. In dream you may suffer agonies. None knows them, and none can help you.

神要给你庇佑先得知你的存在.但你和你的世界都是发梦.梦中的你饱受煎熬.梦里明明有六趣,觉后空空无大千.你的春秋大梦,没人知悉,没人能助.

Q: So all my questions, my search and study are of no use?

那我所有问题,追寻和学习都泡汤了?

M: These are but the stirrings of a man who is tired of sleeping. They are not the causes of awakening, but its early signs. But, you must not ask idle questions, to which you already know the answers.

它们只是一些失眠者的搅作,并非觉醒的原因,而是早期迹象.但是,你不应明知故问些无聊的问题.

Q: How am I to get a true answer?

那我如何得到真正的答案?

M: By asking a true question — non-verbally, but by daring to live according to your lights. A man willing to die for truth will get it.

问些真实的问题--离名绝相,敢于为自性的光而生活.愿意舍身求道的人方可得道.

Q: Another question. There is the person. There is the knower of the person. There is the witness. Are the knower and the witness the same, or are they separate states?

另一个问题.有个人.有个人的知者.有观照.知者与观照可是一样,又或者是分开的状态?

M: The knower and the witness are two or one? When the knower is seen as separate from the known, the witness stands alone. When the known and the knower are seen as one, the witness becomes one with them.

知者与观照是二是一?当知者与被知者被看成分开时,观照便默立一傍.当知者与被知者看成一体时,观照便与两者融合为一.

Q: Who is the jnani? The witness or the supreme?

觉者是谁?是观照还是至上?

M: The jnani is the supreme and also the witness. He is both being and awareness. In relation to consciousness he is awareness. In relation to the universe he is pure being.

觉者是至上亦是观照.他是存在和觉性.相对于意识他是觉性.相对于宇宙他是纯然的在.

Q: And what about the person? What comes first, the person or the knower.

那个人又如何?谁先出现,个人还是知者?

M: The person is a very small thing. Actually it is a composite, it cannot be said to exist by itself. Unperceived, it is just not there. It is but the shadow of the mind, the sum total of memories. Pure being is reflected in the mirror of the mind, as knowing. What is known takes the shape of a person, based on memory and habit. It is but a shadow, or a projection of the knower onto the screen of the mind.

个人只是个很渺小的东西.实际上它不过四大假合.没有感知时,它甚至不存在.它不过是头脑的阴影,记忆的总和.纯然的存在于头脑的镜子中反映为知性.知识依照记忆和习惯塑造出个性.但它只是个影子,或知者于头脑萤幕上的投影.

(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.)

Q: The mirror is there, the reflection is there. But where is the sun?

有镜子和映像.但太阳在那?

M: The supreme is the sun.

至上是太阳.

Q: It must be conscious.

它得有意识.

M: It is neither conscious nor unconscious. Don't think of it in terms of consciousness or unconsciousness. It is the life, which contains both and is beyond both.

它非有非无意识.莫以有无来分别.它是生命,既包含两者亦超越两者.

Q: Life is so intelligent. How can it be unconscious?

生命这么有智慧.它怎可能没有意识?

M: You talk of the unconscious when there is a lapse in memory. In reality there is only consciousness. All life is conscious, all consciousness — alive.

你将失忆说成没有意识.实质上只有意识.一切生命皆有意识,一切都是意识--活著.

Q: Even stones?

连石头都有意识?

M: Even stones are conscious and alive.

即使石头也有意识生命.

Q: The worry with me is that I am prone to denying existence to what I cannot imagine.

我的忧虑是我倾向于否定我不能想像的东西.

M: You would be wiser to deny the existence of what you imagine. It is the imagined that is unreal.

你若然否定你所想像的存在,将会更加明智.皆因想像构成不实.

Q: Is all imaginable unreal?

莫非一切想像都是虚幻不实?

M: Imagination based on memories is unreal. The future is not entirely unreal.

奠基于记忆的想像就是虚幻.未来并非完全不实.

Q: Which part of the future is real and which is not?

未来那一部分真实而其他不是?

M: The unexpected and unpredictable is real.

不期而遇,意料之外的就是真实.


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帖子发表于 : 2006年 10月 16日 周一 1:07 pm 
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无欲无求、法喜无上

Desire is a trap.
Desirelessness is Moksha (Liberation).
Desire is the creator.
Desire is the destroyer.
Desire is the world.

~ Ram Dass

欲望是个陷阱 无欲就是解脱 欲望是创造者 欲望是毁灭者 欲望是这世间

Questioner: I have met many realised people, but never a liberated man. Have you come across a liberated man, or does liberation mean, among other things, also abandoning the body?

问:我遇到很多「开悟」的人,但没一个「解脱」。你可曾遇上解脱的人,或者解脱的其中一个先决条件是否要放弃色身?

Maharaj: What do you mean by realisation and liberation?

你所说的开悟和解脱是什么意思?

Q: By realisation I mean a wonderful experience of peace, goodness and beauty, when the world makes sense and there is an all-pervading unity of both substance and essence.

我所说的开悟是指一种奇妙的经验、和平而美好、当感觉世界很愜意很写意及那种透彻所有事物和本质的一体感.

While such experience does not last, it cannot be forgotten.

这种经验虽然并不持久,但却令人难以忘怀.

It shines in the mind, both as memory and longing. I know what I am talking about, for I have had such experiences.

它投射于内心、像回忆、似向往.曾经沧海难为水、除却巫山不是云.我知道自己在说什么,因为我曾经有过这种经验.

By liberation I mean to be permanently in that wonderful state. What I am asking is whether liberation is compatible with the survival of the body.

我所说的解脱是指永远地处于这种状态.我所问的是解脱与躯体的存活是否相容?

M: What is wrong with the body?

躯体何错之有?

Q: The body is so weak and short-lived. It creates needs and cravings. It limits one grievously.

躯体是那么脆弱和短命.它制造需要和渴求,令意识苦困其中.

M: So what? Let the physical expressions be limited.

那又如何?让形相的表达受限.

But liberation is of the self from its false and self-imposed ideas; it is not contained in some particular experience, however glorious.

解脱是自性从虚妄及自我设限的观念中释放;并不在于某些个别的、无论多殊胜的经验.

Q: Does it last for ever?

它可以历久不衰么?

M: All experience is time bound. Whatever has a beginning must have an end.

一切经验都有时限.任何有开始的必有终结.

Q: So liberation, in my sense of the word, does not exist?

故此解脱,依我的意思、并不存在?

M: On the contrary, one is always free. You are, both conscious and free to be conscious. Nobody can take this away from you.

恰好相反,人本来自由.你既有意识、也可自由调用意识.没谁可以剥夺你这个(调用意识的)自由.

Do you ever know yourself non-existing, or unconscious?

你可曾知道你自己不存在或昏迷的状态?

Q: I may not remember, but that does not disprove my being occasionally unconscious.

我也许记不起,但不排除我间中失去意识.

M: Why not turn away from the experience to the experiencer and realise the full import of the only true statement you can make: 'I am'?

何不回心转意、从经验回到经验者并彻悟「本觉」的奥义--你唯一可以抚心自问的真言?

Q: How is it done?

它如何做?

M: There is no 'how' here. Just keep in mind the feeling 'I am', merge in it, till your mind and feeling become one.

当下即是、没有「如何」.只要将「我在」的感觉铭记心中,像潜水般,让情识融合为一.

By repeated attempts you will stumble on the right balance of attention and affection and your mind will be firmly established in the thought-feeling 'I am'.

通过重复的尝试你将会(如站在摇摇板的支点)自然地平衡于注意和觉受之间,而你的头脑将稳守住「本觉」的感想.

Whatever you think, say, or do, this sense of immutable and affectionate being remains as the ever-present background of the mind.

无论受想行识,这种不变及怡然自得的感觉将常驻于头脑的背景.

Q: And you call it liberation?

你可称之为解脱?

M: I call it normal. What is wrong with being, knowing and acting effortlessly and happily?

我称之为正常.「存在、知性、行动」无为愉悦地可有错误?

Why consider it so unusual as to expect the immediate destruction of the body? What is wrong with the body that it should die?

有人唯愿长生也有人唯愿早死.

期望这四大假合即时遗散又有何诧异?人生自古谁无死?

Correct your attitude to your body and leave it alone. Don't pamper, don't torture. Just keep it going, most of the time below the threshold of conscious attention.

矫正你对身体的态度并随它自冶.莫溺爱、莫折磨.由它自行运作,(像呼吸心跳)大部分时间留在意识的门槛之外.相渝以沫、不若相忘于江湖.

Q: The memory of my wonderful experiences haunts me. I want them back.

那些美好的经验令我神不守舍,想一再品尝.

M: Because you want them back, you cannot have them. The state of craving for anything blocks all deeper experience.

正因为你想再次拥有才留不住它.对任何境界的渴望只会阻碍更深切的体验.

Nothing of value can happen to a mind which knows exactly what it wants. For nothing the mind can visualise and want is of much value.

[知世如梦无可求 无所求心普空寂 還似夢中隨夢境 成就河沙夢功德

对一个洞悉其需要的头脑世间一切都没所谓「价值」.因为头脑能够想像和追求的皆没啥价值可言.

Q: Then what is worth wanting?

那有什么值得追求?

M: Want the best. The highest happiness, the greatest freedom. Desirelessness is the highest bliss.

追求最好的.无上的愉悦,无限的自由.有求皆苦,至乐无求.

Q: Freedom from desire is not the freedom I want. I want the freedom to fulfil my longings.

免除欲望并非我想要的自由.我想要的是满足渴望的自由.

M: You are free to fulfil your longings. As a matter of fact, you are doing nothing else.

你有满足渴望的自由.事实上你除此之外也没啥好做.

Q: I try, but there are obstacles which leave me frustrated.

我会尝试,但有些障碍令我沮丧.

M: Overcome them.

克服它们.

Q: I cannot, I am too weak.

不、我太过脆弱.

M: What makes you weak? What is weakness? Others fulfil their desires, why don't you?

什么令你脆弱?什么是脆弱?其它人满足其渴望,你为何不?

Q: I must be lacking energy.

我也许缺乏精力.

M: What happened to your energy? Where did it go? Did you not scatter it over so many contradictory desires and pursuits? You don't have an infinite supply of energy.

你的精力发生什么事?去了那里?你莫非让它散失在那许多互相矛盾的欲望和追求?你总不可能有无限的精力.

Q: Why not?

为何不?

M: Your aims are small and low. They do not call for more. Only God's energy is infinite — because He wants nothing for Himself.

[心心心·、宽时遍法界、窄也不容针]你的理想低微、容不下更多能量.只有神佛有无限的能量--因祂不为自己求安乐、但愿众生得离苦.

Be like Him and all your desires will be fulfilled. The higher your aims and vaster your desires, the more energy you will have for their fulfilment.

像他一样你一切愿望将会满足.心量越大、愿力越大、法身成就的能量也越大.

Desire the good of all and the universe will work with you. But if you want your own pleasure, you must earn it the hard way. Before desiring, deserve.

大智大悲、大愿大行、整个宇宙都与你同在.但假如你想要的是个人的享受,你得要很费力地争取.实至名归,要求之前,先要应得.

Q: I am engaged in the study of philosophy, sociology and education. I think more mental development is needed before I can dream of self-realisation. Am I on the right track?

我在忙于学习哲学、社会学和教育.我以为梦想开悟之前需要更多心智的发展.请问我的方向对否?

M: To earn a livelihood some specialised knowledge is needed. General knowledge develops the mind, no doubt. But if you are going to spend your life in amassing knowledge, you build a wall round yourself. To go beyond the mind, a well- furnished mind is not needed.

要谋生需要一些专业知识.无疑一般知识可发展心智.但假如你准备花一生时间来搜集知识,你不过是给自己建筑象牙塔.要超越头脑,满脑子的学识并没需要.

Q: Then what is needed?

那需要什么?

M: Distrust your mind, and go beyond.

莫信靠头脑,跨越头脑做成的困限.

Q: What shall I find beyond the mind?

头脑以外我会发现什么?

M: The direct experience of being, knowing and loving.

存在与悲智的直接体验.

Q: How does one go beyond the mind?

人如何超越头脑?

M: There are many starting points — they all lead to the same goal. You may begin with selfless work, abandoning the fruits of action; you may then give up thinking and end in giving up all desires.

法有多门、归无二.你可以先开始无私的工作,只事耕耘,不问收获;然后舍掉名相分别的思考,最后舍掉一切欲求.

Here, giving up (tyaga) is the operational factor. Or, you may not bother about any thing you want, or think, or do and just stay put in the thought and feeling 'I am', focussing 'I am' firmly in your mind.

这里、舍弃(离苦受乐受)是运作因素.又或者、你也许不在乎任何要的、想的、做的而只是虚心实腹、将心放肚、安住本觉.

All kinds of experience may come to you — remain unmoved in the knowledge that all perceivable is transient, and only the 'I am' endures.

各种经验可能接踵而来--保持不动心(非思量)了知一切可以感受的皆短暂易逝,只有本觉依然常在.

Q: I cannot give all my life to such practices. I have my duties to attend to.

我不可能投身这种修持.我有我的责任要照顾.

M: By all means attend to your duties. Action, in which you are not emotionally involved and which is beneficial and does not cause suffering will not bind you.

尽你所能照顾责任.行动不会构成束缚,只要你不卷入情绪的旋涡而且利益众生不引至痛苦.

You may be engaged in several directions and work with enormous zest, yet remain inwardly free and quiet, with a mirror-like mind, which reflects all, without being affected.

你可以热切地投入于多方面的工作,但内在仍保持自由安静、用心如镜、反映一切、一切反映、随缘不变、不变随缘.

Q: Is such a state realisable?

这种状态可能实现么?

M: I would not talk about it, if it were not. Why should I engage in fancies?

假如不能我就不会说.我有需要耽于幻想么?

Q: Everybody quotes scriptures.

谁都会引经据典.

M: Those who know only scriptures know nothing. To know is to be. I know what I am talking about; it is not from reading, or hearsay.

那些执泥经典的实一无所知.知就是「在」(Sat-Chit-Ananda).我很清楚我在说什么;它不是靠阅读或听闻.

Q: I am studying Sanskrit under a professor, but really I am only reading scriptures. I am in search of self-realisation and I came to get the needed guidance. Kindly tell me what am I to do?

我正在跟一位教授学习梵文,但实际上我只是读经.我在寻求开悟及到此征求所需的指引.请问我当如何?

M: Since you have read the scriptures, why do you ask me?

你既然读过经典,何必问我?

Q: The scriptures show the general directions but the individual needs personal instructions.

经典指示一般的方向但个体需要个人的指导.

M: Your own self is your ultimate teacher (sadguru). The outer teacher (Guru) is merely a milestone. It is only your inner teacher, that will walk with you to the goal, for he is the goal.

自性是你最终的导师(内在的古鲁).外在的导师(古鲁)只是里程碑.只有内在的导师可与你同行、至死不渝、因为它就是道.

Q: The inner teacher is not easily reached.

内在的导师不容易接触.

M: Since he is in you and with you, the difficulty cannot be serious. Look within, and you will find him.

因它无论行住坐卧皆在你之内,实在没啥困难.反观自性,你将发现牠.

夜夜抱佛眠,朝朝还共起。起坐镇相随,语默同居止。

纤毫不相离,如身影相似。欲识佛去处,只这语声是。


Q: When I look within, I find sensations and perceptions, thoughts and feelings, desires and fears, memories and expectations. I am immersed in this cloud and see nothing else.

内观时,我发现五官感覺、思想感情、欲望恐惧、回忆期望.我如置身迷雾中看不到其它.

M: That which sees all this, and the nothing too, is the inner teacher. He alone is, all else only appears to be. He is your own self (swarupa), your hope and assurance of freedom; find him and cling to him and you will be saved and safe.

那个看见这一切,包括看不出什么的,是内在的导师.唯有牠实实在在,其余一切只是表象.牠是你自己(本觉/自性),你自由的希望和保证;发现牠抱著牠[像抱著俺的活佛狗狗 haaaha]你将安全得救.

Q: I do believe you, but when it comes to the actual finding of this inner self, I find it escapes me.

我很相信你,但当落实寻找这个内在的我,便发现牠逃避我.

[「无我」好比一只容易受惊的野生动物,害怕所有「人」的迫害,害怕每一个「我」]

M: The idea 'it escapes me', where does it arise?

那个「牠逃避我」的观念从何生起?

Q: In the mind.

在头脑中.

M: And who knows the mind.

谁知道头脑?

Q: The witness of the mind knows the mind.

头脑的观照知道头脑.

M: Did anybody come to you and say: 'I am the witness of your mind'?

可有人来告诉你:「我是你头脑的观照」?

Q: Of course not. He would have been just another idea in the mind.

当然不.要是这样的话,它不过是头脑的另一个观念.

M: Then who is the witness?

那谁是观照?

Q: I am.

我.

M: So, you know the witness because you are the witness. You need not see the witness in front of you. Here again, to be is to know.

故此、你知道观照因为你就是观照.你没需要看到那个观照在你前面.再此、「在」便是「知」.

Q: Yes, I see that I am the witness, the awareness itself. But in which way does it profit me?

是、我得知我是观照、本来觉性.但它于我有什么利益?

M: What a question! What kind of profit do you expect? To know what you are, is it not good enough?

这算什么问题!你期望有那种利益?知道你是什么,这还不够么?

Q: What are the uses of self-knowledge?

自知之明有什么用?

M: It helps you to understand what you are not and keeps you free from false ideas, desires and actions.

它帮助你明白你不是什么并从虚假的观念、欲望及行为中解脱.

Q: If I am the witness only, what do right and wrong matter?

既然我只是观照,那对错有何关系?

M: What helps you to know yourself is right. What prevents, is wrong. To know one's real self is bliss, to forget — is sorrow.

协助你认识自性者对、妨碍者错.认识真我者喜、忘失者哀.

Q: Is the witness-consciousness the real Self?

观照意识是不是真我?

M: It is the reflection of the real in the mind (buddhi). The real is beyond. The witness is the door through which you pass beyond.

〔千江有水千江月.万里无云万里天〕

它是真如的般若反映。真如法界非情识可及。观照是色身与法身之间的门槛。

Q: What is the purpose of meditation?

冥想(静心)的自的何在?

M: Seeing the false as the false, is meditation. This must go on all the time.

知幻即离、不作方便、离幻即觉、亦无渐次.

彻见假之为假就是静心.行住坐卧不可须臾离之.

Q: We are told to meditate regularly.

导师教咱们要经常静心.

M: Deliberate daily exercise in discrimination between the true and the false and renunciation of the false is meditation. There are many kinds of meditation to begin with, but they all merge finally into one.

日用常行中用心识别真假及放弃假的便是静心.法有多门,归元无二.

Q: Please tell me which road to self-realisation is the shortest.

请告诉我那是开悟的捷径.

M: No way is short or long, but some people are more in earnest and some are less.

至道无难、非长非短,只是有些人比较诚恳有些并不由衷.

I can tell you about myself. I was a simple man, but I trusted my Guru. What he told me to do, I did.

我可以给你讲述自己的经历.我是个简单的人,但我信任我的古鲁,他说什么我都奉命而行.

He told me to concentrate on 'I am' — I did. He told me that I am beyond all perceivables and conceivables — I believed.

他教我意守本觉--我实行.他说我非一切可感可知所及--我相信.

I gave him my heart and soul, my entire attention and the whole of my spare time (I had to work to keep my family alive).

我给他付出我的心灵、我全部的注意并投入我所有空闲的时间(我还须要工作养家).

As a result of faith and earnest application, I realised my self (swarupa) within three years.

由于信心及亲体力行,我三年内见性.

You may choose any way that suits you; your earnestness will determine the rate of progress.

你可以选择任何合适的方法;你的诚意将决定进展的速度.

Q: No hint for me?

可給我多些提示?

M: Establish yourself firmly in the awareness of 'I am'. This is the beginning and also the end of all endeavour.

稳如泰山般安住本觉.这是一切修持的开端、也是究竟.


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平常我們在做什麼事,都有一個「我」在做什麼的概念,「我」吃飯、「我」走路....。

把這個「我」的概念拿掉,就是修行。


〔洪文亮 上師開示語錄〕


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text modified to avoid possible misunderstanding:

当向内观察时,我发现五官感覺、思想感情、欲望恐惧、回忆期望.我如置身迷雾中看不到其它.

Much thanks to theVoidOne for pointing out the semantic difference in terminology because i really dont' know much about buddhism ...


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"the knowledge of what I am" and "the sense I am" is two different things.

Whatever you know about yourself are just made-belief and imagination.

It is because of all such made-beliefs and thoughts and imagination and experience about what you are that you miss your real Self and create the bondage of illusion.

See that you are not what you think you are.

Whatever perceivable or conceivable cannot be you.

All you can know is NOT what you are but about what you are NOT.

There is no such thing as self-knowledge, in the sense that whatever you know can not be you.

Just stop imagine yourself as this or that, and abide firmly in the sense I am.

Nourish the "sense I am", the sat-guru, devote all your attention to it to the exclusion of all unnecessary things that demands attention.

When the "sense I am" outgrows the body, and expand and extend beyond the body, it covers everything in existence.

Then the "sense I am" embraces everything, what you see is you, what you hear is you, whatever in touch with the body becomes part of the body.

When the "sense I am" is not limited to a body or in any way confined by something called "my body", then immediately you see that everything is contained by the "sense I am", like vast boundless space that embraces everything.

Then the "sense I am" explodes like the burst of a bubble.

When a bubble bursts, the air inside is merged with outside, and the bubble ceases to be a bubble.

When the "sense I am" is not limited by a body, that is liberation.

When the "sense I am" is limited by a body, by something called "my body", that is bondage!

The "sense I am" is your only assets.

Invest more attention to it, capitalize on it, and sooner or later it will outgrow your body.

When a shell is not broken, the seed remains a seed.

When the "sense I am" is confined and limited by the body, you remain inside the body.

When the "sense I am" extends far beyond the body, you see what you ARE - impersonal disembodied awareness - boundless space of awareness.

Everything is in you and yet you are nowhere to be found or confined.

Love says "I am everything", wisdom says "I am nothing", between the two my life flows.


Om Shanti


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图片

Spoon boy: Do not try and bend the spoon. That's impossible. Instead... only try to realize the truth.

Neo: What truth?

Spoon boy: There is no spoon.

Neo: There is no spoon?

Spoon boy: Then you'll see, that it is not the spoon that bends, it is only yourself.


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Focus on "the sense I am" whenever possible.

When "the sense I am" extends beyond "my body" and pervades everything, the person dissolves, and you are free at once.

When awareness is no longer associated with a body, it becomes disembodied awareness.

When awareness is no longer associated with a person, it becomes impersonal awareness.

That impersonal disembodied awareness in which everything is felt as part of you is your home.

Whatever bounds you is false. Only the unbound is real.

Your true nature is like boundless space, the pure impersonal disembodied awareness which accomodates everything.

Bondage is when "the sense I am" is confined and limited by a body, by something called "my body".

Liberation is when "the sense I am" is released and no longer bound within the body.

Then this body is felt as but an object among everything else.

No belonging, no bondage.

Only when this thing called "your body" is no longer felt as belonging to you then you can be free of it.

Just let the body functions like a growing vegetable or flower, without any of your personal concern.

Just let go of body-consciousness.

Let your Guru take care of everything.

Leave all your concerns to the Guru.

It is like when aboard you put down the baggages and not carry it on the shoulder.

Trust your Guru, trust your sat-guru, the sense I am.

It is "the sense I am" that bounds AND liberates!

When it is confined and limited to the body, that is bondage.

When it is no longer confined and limited inside the body, that is freedom.


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