罗摩克里希那谈奉爱瑜伽

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摘自《室利 罗摩克里希那言行录》

巴克提（奉爱瑜伽)的道路是容易的
Path of bhakti is easy
 
MASTER: “Yes, one may reach Him by following the path of discrimination too: that is called Jnanayoga. But it is an extremely difficult path. I have told you already of the seven planes of consciousness. On reaching the seventh plane the mind goes into samādhi. If a man acquires the firm knowledge that Brahman alone is real and the world illusory, then his mind merges in samādhi. But in the Kaliyuga the life of a man depends entirely on food. How can he have the consciousness that Brahman alone is real and the world illusory? In the Kaliyuga it is difficult to have the feeling, ‘I am not the body, I am not the mind, I am not the twenty-four cosmic principles; I am beyond pleasure and pain, I am above disease and grief, old age and death.’ However you may reason and argue, the feeling that the body is identical with the soul will somehow crop up from an unexpected quarter. You may cut a peepal-tree to the ground and think it is dead to its very root, but the next morning you will find a new sprout shooting up from the dead stump. One cannot get rid of this identification with the body; therefore the path of bhakti is best for the people of the Kaliyuga. It is an easy path.
师父：“对，通过识别的道路也可以认识神，那就称为智瑜伽，但这一条是极为困难的道路。我已经告诉了你意识的七个层面。意识到达第七个层面之后就会进入三摩地。如果一个人获得了‘梵天是唯一的真实，世界是虚幻’的牢固知识，那么他的意识会融入三摩地里。但在卡利年代，人的生命完全依靠食物，他怎能意识到梵天是独一无二的真实，世界是虚幻呢？卡利年代很难有‘我不是这个身体，我不是头脑，我不是二十四种宇宙法则；我超越了快乐和痛苦，我超越了疾病和不幸，衰老和死亡’。然而，你也许会推断和争论，但‘身体与灵魂为一体’的感觉会不知何故地在意想不到的时刻突然发生。你会把一棵菩提树砍在地上，认为它已经彻底地死了，但第二天你会发现新的菩提树又在死亡的根上长起来。人不能摆脱这种身体的认同感，因此巴克提的道路在卡利年代对人是最好的。这是一条容易的道路。”
“And, ‘I don’t want to become sugar; I want to eat it.’ I never feel like saying, ‘I am Brahman.’ I say, ‘Thou art my Lord and I am Thy servant.’ It is better to make the mind go up and down between the fifth and sixth planes, like a boat racing between two points. I don’t want to go beyond the sixth plane and keep my mind a long time in the seventh. My desire is to sing the name and glories of God. It is very good to look on God as the Master and oneself as His servant. Further, you see, people speak of the waves as belonging to the Ganges; but no one says that the Ganges belongs to the waves.The feeling, ‘I am He’, is not wholesome. A man who entertains such an idea, while looking on his body as the Self, causes himself great harm. He cannot go forward in spiritual life; he drags himself down. He deceives himself as well as others. He cannot understand his own state of mind.
“我不想变成糖果；我想吃它。我从来没有‘我是梵天’的感觉。我会说：‘你是我的主，我是你的仆人。’最好让意识在第五和第六层面之间来回走动，就像一艘船在两个点之间来回划动。我不想超越第六层面，让意识长时间地停留在第七层面。我的渴望就是唱颂神的圣名和荣耀神。把神视为主人，自己是仆人这种想法是非常好的。此外，你看见人们在说波浪是属于恒河；但没有人说恒河会属于波浪。‘我是神’这种感觉并没有益处。抱着这种想法的人会把肉体视为自性，让自己受到极大的损害。他不能向灵性生活前进；把自己拉了下来。他欺骗自己，同时又欺骗别人。他不能明白自己的意识状态。”
 
沛摩—巴克提 (至高-奉献)
Prema-bhakti
 
“But it isn’t any and every kind of bhakti that enables one to realize God. One cannot realize God without prema-bhakti. Another name for prema-bhakti is raga-bhakti.4 God cannot be realized without love and longing. Unless one has learnt to love God, one cannot realize Him.
“但并不是每一种巴克提都能让人认识神。没有沛摩—巴克提，人就无法认识神。沛摩—巴克提的另一个名字是茹阿嘎-巴克提。没有爱和渴望，人就不能认识神。除非人已经学到了爱神，否则就不能认识他。”
“There is another kind of bhakti, known as vaidhi-bhakti, according to which one must repeat the name of God a fixed number of times, fast, make pilgrimages, worship God with prescribed offerings, make so many sacrifices, and so forth and so on. By continuing such practices a long time one gradually acquires raga-bhakti. God cannot be realized until one has raga-bhakti. One must love God. In order to realize God one must be completely free from worldliness and direct all of one’s mind to Him.
“还有另一种巴克提，被称为是外迪—巴克提，是依照规定次数来念诵神的名字，快速地，做朝拜，崇拜神的物品，做很多牺牲等等。通过持续地长时间练习获得拉格—巴克提。神不能被意识到，除非获得拉格—巴克提。一个人必须爱上帝。为了证悟上帝必须完全从世俗中解脱并将所有的心意朝向上帝。
“But some acquire raga-bhakti directly. It is innate in them. They have it from their very childhood. Even at an early age they weep for God. An instance of such bhakti is to be found in Prahlada. Vaidhi-bhakti is like moving a fan to make a breeze. One needs the fan to make the breeze. Similarly, one practises japa, austerity, and fasting, in order to acquire love of God. But the fan is set aside when the southern breeze blows of itself. Such actions as japa and
austerity drop away when one spontaneously feels love and
attachment for God. Who, indeed, will perform the ceremonies enjoined in the scriptures, when mad with love of God?
“一些人可以直接地获取外迪—巴克提，他们拥有这种天性。他们在孩提时期就已经有了外迪—巴克提。甚至在早年的时候，他们就为神而哭泣。举个例子，这样的巴克提可以在帕拉达身上可以找到。外迪—巴克提是一把产生微风的扇子。人需要扇子去扇出微风。同样地，为了得到神的爱，人会实践崇拜、苦行和禁食。微风吹起的时候，就可以把扇子放在一旁。”
“一旦本能地感觉到神的爱，开始依恋神，崇拜和苦行等行动都会离你而去。”
“Devotion to God may be said to be ‘green’ so long as it doesn’t grow into love of God; but it becomes ‘ripe’ when it has grown into such love.
“只要神的爱还没有在内心成长，这种虔诚可以说是‘不成熟’的；一旦这种爱已经成长，它会变得‘成熟’。”
“A man with ‘green’ bhakti cannot assimilate spiritual talk and instruction; but one with ‘ripe’ bhakti can. The image that falls on a photographic plate covered with black film5 is retained. On the other hand, thousands of images may be reflected on a bare piece of glass, but not one of them is retained. As the object moves away, the glass becomes the same as it was before. One cannot assimilate spiritual instruction unless one has already developed love of God.”
“拥有‘不成熟’巴克提的人不能吸取灵性谈话和灵性指引；‘成熟’巴克提的人就可以。落在照相机金属板上的图像仍然被黑色胶卷履盖着。另一方面，一块赤裸裸的玻璃可以投射出数千年影像，但一个也没有保留。只要把物件移除，玻璃也变得同以往一样了。除非已经发展出对神的爱，否则无法吸取灵性指导。”
VIJAY: “Is bhakti alone sufficient for the attainment of God, for His vision?”
维诘：“是不是只要巴克提就足够可以觉悟神，看见神的景像？”
MASTER: “Yes, one can see God through bhakti alone. But it must be ‘ripe’ bhakti, prema-bhakti and raga-bhakti. When one has that bhakti, one loves God even as the mother loves the child, the child the mother, or the wife the husband.
师父：“对，人只要透过巴克提就可以看见神，但必须是‘成熟’的巴克提，沛摩—巴克提和外迪—巴克提。一旦拥有了那种巴克提，对神的爱就如同母亲对待孩子，孩子对待母亲，或者是妻子对待丈夫。”
“When one has such love and attachment for God, one doesn’t feel the attraction of maya to wife, children, relatives, and friends. One retains only compassion for them. To such a man the world appears a strange land, a place where he has merely to perform his duties. It is like a man’s having his real home in the country, but coming to Calcutta for work; he has to rent a house in Calcutta for the sake of his duties. When one develops love of God, one completely gets rid of one’s attachment to the world and worldly wisdom.
“一旦对神有了这种爱和依恋，就不会被妻子、孩子、亲戚和朋友的幻像所吸引，只是对他们保留着同情心。对于这样的人来说，世界看上去是一块陌生的地方，只不过是一块他履行责任的地方。这种情形就像一个人在故乡有了真正的家，却为了工作而来到加尔各答；他为了工作的需要而在加尔各答租了间房子。一旦发展了对神的爱，就会完全地摆脱对世界和世俗智慧的依附。”
“One cannot see God if one has even the slightest trace of worldliness. Match-sticks, if damp, won’t strike fire though you rub a thousand of them against the match-box. You only waste a heap of sticks. The mind soaked in worldliness is such a damp match-stick. Once Sri Radha said to her friends that she saw Krishna everywhere-both within and without. The friends answered: ‘Why, we don’t see Him at all. Are you delirious?’ Radha said, ‘Friends, paint your eyes with the collyrium of divine love, and then you will see Him.’
“只要有丝毫俗气的迹像，就无法看见神。火柴杆受了潮就不能擦出火来，尽管你把它们在火柴盒边擦一千遍。你只是浪费了一大堆的火柴。吸进了俗气的头脑如同潮湿的火柴。罗陀曾经对她的朋友说自己看见克里希纳无处不在——即在内心，也在外面。朋友回答：‘为什么我们完全看不到他？你疯了吗？’罗陀说：‘朋友，先让你的双眼涂上神圣之爱的洗眼剂，然后就会看到他。”
(To Vijay) “It is said in a song of your Brahmo Samaj:
（对维诘说）：“听说你们梵志会有一首歌：
 
O Lord, is it ever possible to know Thee without love,
主，无论举行多少崇拜和献祭，
However much one may perform worship and sacrifice?
没有爱，又岂能认识你的荣耀？
“If the devotee but once feels this attachment and ecstatic love for God, this mature devotion and longing, then he sees God in both His aspects, with form and without form.”
“如果奉献者对神有这种依恋和狂喜的爱，有了这种成熟的奉献和渴望，那么就会看见神的不同外貌，即是有形，也是无形。”
知识和奉献的道路
Paths of knowledge and devotion A NEIGHBOUR: “Revered sir, what are the doctrines of Vedanta?” MASTER: “The Vedantist says, ‘I am He.’ Brahman is real and the world illusory. Even the ‘I’ is illusory. Only the Supreme Brahman exists.
一位邻居：“尊敬的先生，吠檀多的教条是说什么？”
师父：“吠檀多说，‘我是神’。梵天是真实，世界是虚幻，甚至‘我’也是虚幻。只有至高的梵天存在。”
“But the ‘I’ cannot be got rid of. Therefore it is good to have the feeling, ‘I am the servant of God, His son, His devotee.’
“但不能除去这个‘我’字，因此最好是有‘我是神的仆人、儿子和奉献者’这种感觉。”
“For the Kāli Yuga the path of bhakti is especially good. One can realize God through bhakti too. As long as one is conscious of the body, one is also conscious of objects. Form, taste, smell, sound, and touch-these are the objects. It is extremely difficult to get rid of the consciousness of objects. And one cannot realize ‘I am He’ as long as one is aware of objects.
“对于卡利年代，巴克提的道路特别好。人也可以通过巴克提来认识神。只要有了身体的意识，也会有对认知对象的意识。形状、味道、气味、声音和触觉——这些都是认知对象。摆脱对认知对象的知觉是极为困难的。只要人还对认知对象保持感觉，就不能认识到‘我是神’。”
“The sannyasi is very little conscious of worldly objects. But the householder is always engrossed in them. Therefore it is good for him to feel, ‘I am the servant of God.'”
“桑雅生对世间对象有非常少的知觉，但居士却总是全神贯注于它们。因此，‘我是神的仆人’这种感觉对他来说是好的。”
神的名字摧毁了罪
God’s name destroys sin
 NEIGHBOUR: “Sir, we are sinners. What will happen to us?”
邻居：“先生，我们是罪人。什么事将会发生在我们身上？”
MASTER: “All the sins of the body flyaway if one chants the name of God and sings His glories. The birds of sin dwell in the tree of the body. Singing the name of God is like clapping your hands. As, at a clap of the hands, the birds in the tree flyaway, so do our sins disappear at the chanting of God’s name and glories.
师父；“如果人能够唱颂神的圣名，歌颂他的荣耀，那么所有身体上的罪都会离去。罪的小鸟栖息在身体的树上。唱颂神的圣名如同拍手。你拍手的时候，树上的鸟会飞走，我们的罪也在唱颂神的圣名和荣耀之中消失。”
“Again, you find that the water of a reservoir dug in a meadow is evaporated by the heat of the sun. Likewise, the water of the reservoir of sin is dried up by the singing of the name and glories of God.
“此外，你发现草地上挖了一个水库，里面的水被太阳的热蒸发掉了。同样地，通过唱颂神的名字和荣耀神，罪的蓄水池里的水也会干涸。”
“You must practise it every day. The other day, at the circus, I saw a horse running at top speed, with an Englishwoman standing on one foot on its back. How much she must have practised to acquire that skill!
“你一定要每天练习。前几天在马戏团内，我看见一匹马以最快的速度来奔跑，一位英国女骑师单腿地站在马背上。她训练了多长时间才达到那种技巧！”
“Weep at least once to see God.
“至少为神哭泣一次便可见到神。”
“These, then, are the two means: practice and passionate attachment to God, that is to say, restlessness of the soul to see Him.”
“这里有两种方法：灵性练习与依恋神的热情。也就是说，用永不停息的灵魂去见他。”
Sri Ramakrishna began his midday meal with the devotees. It was about one o’clock. A devotee sang in the courtyard below:
室利罗摩克里希纳开始与奉献者一起共进午餐。这时候大约一点钟。一位奉献者在院子内唱着：
Awake, Mother! Awake! How long Thou hast been asleep
母亲！醒来！快快醒来！
In the lotus of the Muladhara!
你已经在海底轮的莲花内沉睡多久了！
Fulfil Thy secret function, Mother:
母亲，请履行你的隐蔽官能；
Rise to the thousand-petalled lotus within the head,
提升到头上的千瓣莲花里面，
Where mighty Śiva has His dwelling;
那是强而有力的湿婆的居所；
Swiftly pierce the six lotuses
噢！意识的本质！
And take away my grief, O Essence of Consciousness!
你迅速穿透了六朵莲花，
把我的忧伤感一扫而光。
Hearing the song, Sri Ramakrishna went into samādhi; his whole body became still, and his hand remained touching the plate of food. He could eat no more. After a long time his mind came down partially to the plane of the sense world, and he said, “I want to go downstairs.” A devotee led him down very carefully. Still in an abstracted mood, he sat near the singer. The song had ended. The Master said to him very humbly, “Sir, I want to hear the chanting of the Mother’s name again.”
室利罗摩克里希纳听了这首歌，立即进入了三摩地；他的整个躯体都寂静不动，他的手仍然触摸着盘子上的食物。他不能再吃下去了。过了很长一段时间，他的思想回落到对世界的感觉，说：“我想到楼下走走。”一位奉献者非常小心地把他带到楼下。他坐在歌唱家旁边，仍然处于一种心醉神迷的状态。歌已经唱完了。师父非常谦恭地对他说：“先生，我想再听一次唱颂母亲圣名的歌。”
The musician sang:
那位音乐家又唱：
Awake, Mother! Awake! How long Thou hast been asleep
母亲！醒来！快快醒来！
In the lotus of the Muladhara!
. . .
你已经在海底轮的莲花内沉睡多久了！……
The Master again went into ecstasy.
师父又再次进入陶醉状态
February 25, 1883
1883年2月25日
After his noon meal the Master conversed with the devotees. Ram, Kedār, Nityagopal, M., and others had arrived from Calcutta. Rakhal, Harish, Lātu, and Hazra were living with the Master. Mr.Choudhury, who had three or four university degrees and was a government officer, was also present. He had recently lost his wife and had visited the Master several times for peace of
mind.午餐过后，师父与奉献者们在一起。罗姆、柯达、M和其他奉献者已经从加尔各答赶来，罗哈尔、哈里什、拉图和哈扎拉与师父住在一起。Choudhury先生已经拥有了三四个大学学位证书，现时是一位政府官员。他最近失去了妻子，为了得到内心的平静，已经找了师父几次。
MASTER (to Ram and the other devotees): “Devotees like Rakhal, Narendra, and Bhavanath may be called Nityasiddha. Their spiritual consciousness has been awake since their very birth. They assume human bodies only to impart spiritual illumination to others.
师父（对罗姆和其他奉献者说）：“像罗哈尔、纳兰德和博伽梵纳特那样的奉献者可以称之为Nityasiddha（常满精神）。他们的灵性意识一生下来就已经被唤醒。他们仅是为了给予其他人灵性上的启发才呈现出人身。”
“There is another class of devotees, known as Kripasiddha, that is to say, those on whom the grace of God descends all of a sudden and who at once attain His vision and Knowledge. Such people may be likened to a room that has been dark a thousand years, which, when a lamp is brought into it, becomes light immediately, not little by
little.
“还有另一种类型的奉献者，被认为是Kripasiddha，那就是说，神的恩典突然之间降临在身上的奉献者，还有那些立即得到神的异像和知识的奉献者。这样的人可以比作一间一千年以来处于黑暗状态的房子。把灯带到里面去，突然之间把整个房子都照亮了，而不是逐渐地变亮。”
神的方式的奥秘
Mystery of God’s ways
 
“Those who lead a householder’s life should practise spiritual discipline; they should pray eagerly to God in solitude. (To Mr.
Choudhury) God cannot be realized through scholarship. Who, indeed, can understand the things of the Spirit through reason? No, all should strive for devotion to the Lotus Feet of God.
“过着居士生活的人应当实践灵性训练；他们应该独自地热切向神祷告。（对Choudhury先生说）：‘仅是通过学问不能够认识神。事实上，谁能可以通过理性来明白灵性之事呢？不，所有人都要努力去奉献于神的莲花足。”
“Infinite are the glories of God! How little can you fathom them! Can you ever find out the meaning of God’s ways?
“神的荣耀是无限的！你了解的是多么地渺小！你能够找出神的方式的意图吗？”
“Bhishma was none other than one of the eight Vasus, but even he shed tears on his bed of arrows. He said: ‘How astonishing! God Himself is the companion of the Pandava brothers, and still there is no end to their troubles and sorrows!’ Who can ever understand the ways of God?
“毗湿摩不是别的，正是八婆苏之一。即使他被箭战中，倒卧在床，却流下了眼泪。他说：‘多么地惊讶！神本身就是般度兄弟的共事者，但般度兄弟的烦恼和悲哀却没有完结！’谁能明白神的方式呢？”
“A man thinks, ‘I have practised a little prayer and austerity; so I have gained a victory over others.’ But victory and defeat lie with God. I have seen a prostitute dying in the Ganges and retaining consciousness to the end.” 
“有人想：‘我已经实践了少许的祷告和苦行；所以我在克服欲望方面已经获得了胜利。’但是胜利与失败都在于神。我见过一位妓女在恒河上垂死挣扎，直到最后还保留着意识。”
神的异像透过纯洁的爱而来
God-vision through pure love
 
MR.
CHOUDHURY: “How can one see God?”
CHOUDHURY先生：“怎样才能看见神？”
MASTER: “Not with these eyes. God gives one divine eyes; and only then can one behold Him. God gave Arjuna divine eyes so that he might see His Universal Form.
师父：“不是用肉眼。神给予了人神圣的眼睛；只有运用它们才能看见他。神给了阿周那神圣的眼睛，所以他能够看到神的宇宙形象。”
“Your philosophy is mere speculation. It only reasons. God cannot be realized that way.
“你的哲学仅仅是思索，它只是推论。神不能够用这种方式来认识。”
“God cannot remain unmoved if you have raga-bhakti, that is, love of God with passionate attachment to Him. Do you know how fond God is of His devotees’ love? It is like the cow’s fondness for fodder mixed with oil-cake. The cow gobbles it down greedily.
“如果你已经从事茹阿嘎-巴克提，那就是说，出于对神充满热情的依恋而产生的爱和服务，神决不会依然无动于衷。你知道神是多么喜欢他的奉献者吗？就像母牛喜爱混有油渣饼的饲料一样。母牛会狼吞虎咽地把它吃下。”
“Raga-bhakti is pure love of God, a love that seeks God alone and not any worldly end. Prahlada had it. Suppose you go to a wealthy man every day, but you seek no favour of him; you simply love to see him. If he wants to show you favour, you say: ‘No, sir. I don’t need anything. I came just to see you.’ Such is love of God for its own sake. You simply love God and don’t want anything from Him, in return.”
“茹阿嘎-巴克提是对神纯洁的爱，是一种对神独一无二的爱，没有任何世界的终结。帕拉达拥有这种爱。设想你每天走到一位有钱人家那里去，但你对他没有任何的亲切感；你仅仅是喜欢去看他。如果他想向你表示他的宠爱，你却说：‘不，先生。我只是来看你，什么也不需要。’这种对神的爱是出于自己的兴趣。你仅仅是爱神，并不希望从神那里得到任何的回报。”
Saying this, the Master sang:
师父说到这里，唱起了歌来：
Though I am never loath to grant salvation,
我从未勉强地承认他的拯救，
I hesitate indeed to grant pure love.
其实我是不愿承认纯洁的爱。
Whoever wins pure love surpasses all;
只要赢得纯洁的爱，便可超越一切；
He is adored by men;
他战胜了三个世界，
He triumphs over the three worlds. . .
是人类的爱慕对象……
He continued, “The gist of the whole thing is that one must develop passionate yearning for God and practise discrimination and renunciation.”
他继续说：“整个问题的要点是，必须要发展对神热情的渴望，实践辩别和弃绝。