罗摩克里希那 三摩地经验

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摘自《室利 罗摩克里希那言行录》
集会结束，奉献者在庙宇花园闲逛。M直接向Panchavati的方向走去。这时候大约是下午五点钟。过了一会儿，他回到师父的房间。在较小的北面阳台上，他目击了令人惊异的景像。
Sri Ramakrishna was standing still, surrounded by a few devotees, and Narendra was singing. M. had never heard anyone except the Master sing so sweetly. When he looked at Sri Ramakrishna he was struck with wonder; for the Master stood motionless, with eyes transfixed. He seemed not even to breathe. A devotee told M. that the Master was in samadhi. M. had never before seen or heard of such a thing. Silent with wonder, he thought: “Is it possible for a man to be so oblivious of the outer world in the consciousness of God? How deep his faith and devotion must be to bring about such a state!”
室利罗摩克里希纳屹立不动，被少数奉献者包围着，纳兰德在唱歌。M除了听见师父甜美的歌声之外，并没有听到其他人在唱歌。他望着室利罗摩克里希纳，马上惊呆了。一位奉献者告诉M师父正处于三摩地。M从来没有看见或者听见这样的东西。他在惊愕中保持沉静，想：“人有可能在对神的觉悟中忘却世界吗？多么深的信仰和虔诚，以致能引发出这种状态！”
Narendra was singing:
纳兰德唱着：
Meditate, O my mind, on the Lord Hari,
我的头脑在冥想至上的主，
The Stainless One, Pure Spirit through and through.
纯洁无暇的至高者，完完全全的纯洁精神。
How peerless is the Light that in Him shines!
他闪耀的光是多么地出类拔萃！
How soul-bewitching is His wondrous form!
他令人惊讶的形态是多么地迷人！
How dear is He to all His devotees!
他对所有奉献者是多么地亲切！
Ever more beauteous in fresh-blossoming love
含苞欲放的爱多么美丽，
That shames the splendour of a million moons,
无数个月亮也黯然失色，
Like lightning gleams the glory of His form,
他的荣耀闪电般地擦过，
Raising erect the hair for very joy.
头发也在狂喜中竖起来。
The Master shuddered when this last line was sung. His hair stood on end, and tears of joy streamed down his cheeks. Now and then his lips parted in a smile. Was he seeing the peerless beauty of God, “that shames the splendour of a million moons”? Was this the vision of God, the Essence of Spirit? How much austerity and discipline, how much faith and devotion, must be necessary for such a vision!
唱到最后一句的时候，师父的身体发抖了。他的头发直竖到末梢，狂喜的热泪从脸颊流下，嘴角不时地浮现出微笑。他真的见到出类拔萃的神，是“无数个月亮也黯然失色吗”？这是神的异像，灵性的本质吗？严厉的戒律和训练，强大的信心和虔诚一定是这种异像的必要条件！
The song went on:
又继续唱：
Worship His feet in the lotus of your heart;
用你的心去敬拜他的莲花足；
With mind serene and eyes made radiant
用平静的头脑明亮你的双眼，
With heavenly love, behold that matchless sight.
用神圣的爱去看无比的景像。
Again that bewitching smile. The body motionless as before, the eyes half Shut, as if beholding a strange inner vision.
他嘴角又浮现出迷人的微笑，身体仍然以往地静止不动，半眯着眼睛，仿佛看见了奇异的内在景像。
The song drew to a close. Narendra sang the last
lines:
歌声将近结束。纳兰德唱最后一段：
Caught in the spell of His love’s ecstasy,
他迷人的爱充满魅力，
Immerse yourself for evermore, O mind”
头脑始终沉浸在自我内，
In Him who is Pure Knowledge and Pure Bliss.
里面的是纯洁的知识和喜悦。
The sight of the samadhi, and the divine bliss he had witnessed, left an indelible impression on M.’s mind. He returned home deeply moved. Now and then he could hear within himself the echo of those soul-intoxicating lines:
他已经见证了三摩地的景像和神的喜悦，给M留下一个挥之不去的印象。M深深地感动，他回到了家，醉人的心灵之歌依然不时地在耳边回响：
Immerse yourself for evermore, O mind,
头脑始终沉浸在自我内，
In Him who is Pure Knowledge and Pure Bliss.
里面的是纯洁的知识和喜悦。
===================================
The conversation drifted to Hanuman, whose picture hung on the wall in the Master’s room.
现在谈到了挂在师父房间墙壁上的猴神哈奴曼。
Sri Ramakrishna said: “Just imagine Hanuman’s state of mind. He didn’t care for money, honour, creature comforts, or anything else.
He longed only for God. When he was running away with the heavenly weapon that had been secreted in the crystal pillar, Mandodari began to tempt him with various fruits so that he might come down and drop the weapon.5 But he couldn’t be tricked so easily. In reply to her persuasions he sang this song:
室利罗摩克里希纳说：“试想像一下哈奴曼的思想状态。他不在乎金钱、荣誉、衣食和别的东西，只渴望神。他带着隐藏在水晶柱子的重型武器潜逃，曼度陀哩开始用各种水果引诱他，这样他就会掉下来，武器掉在地上，但他却不那么轻易上当。为了对她的说服作出回应，他唱了这首歌：
Am I in need of fruit?
我真的需要果实吗？
I have the Fruit that makes this life Fruitful indeed.
我已经拥有丰盛的生命果实，
Within my heart The Tree of Rāma grows,
罗摩树的果实在我心中成长，
Bearing salvation for its fruit.
结出了拯救的果实。
Under the Wish-fulfilling Tree
我在罗摩的愿望树下，
Of Rāma do I sit at ease,
自由自在地坐着，
Plucking whatever fruit I will.
采摘自己喜爱的果实。
But if you speak of fruit
–
倘若你要说果实，
No beggar, I, for common fruit.
我不乞讨伪劣的。
Behold, I go,
看，我要走了，
Leaving a bitter fruit for you.”
给你留下苦涩的果实。
As Sri Ramakrishna was singing the song he went into samadhi. Again the half-closed eyes and motionless body that one sees in his photograph. Just a minute before, the devotees had been making merry in his company. Now all eyes were riveted on him. Thus for the second time M. saw the Master in samadhi.
室利罗摩克里希纳唱着，就进入了三摩地。他又再次半闭着眼，身体像照片一样静止不动。仅仅是一分钟之前，奉献者们还是与他有说有笑，现在所有的眼睛都牢牢地盯住他。M第二次看见师父进入三摩地状态。
After a long time the Master came back to ordinary consciousness. His face lighted up with a smile, and his body relaxed; his senses began to function in a normal way. He shed tears of joy as he repeated the holy name of Rāma. M. wondered whether this very saint was the person who a few minutes earlier had been behaving like a child of five.
过了很长一段时间，师父恢复了普通人的知觉。他的脸上焕发出微笑，身体松驰下来；他的感官开始以普通人的方式运作。他重复念诵罗摩圣名的时候喜极而泣。M怀疑这位几分钟前行为像五岁小孩的人是否圣人。
The Master said to Narendra and M., “I should like to hear you speak and argue in English.” They both laughed. But they continued to talk in their mother tongue. It was impossible for M. to argue any more before the Master. Though Ramakrishna insisted, they did not talk in English.
===========================================
 
Then Sri Ramakrishna sang a song glorifying the Power of faith:
室利罗摩克里希纳然后唱了一首赞扬信心力量的歌：
If only I can pass away repeating Durga’s name,
我在临终时重复杜迦的圣名，
How canst Thou then, O Blessed One,
神圣的至高者，
Withhold from me deliverance,
尽管我是可恶，
Wretched though I may be?
你为何要把我拯救？
The Master continued: “Faith and devotion. One realizes God easily through devotion. He is grasped through ecstasy of love.”
师父继续说：“这就是信心和虔诚。人通过虔诚会容易地认识神。他通过心醉神迷的爱来领悟神。”
With these words the Master sang again:
师父又再次唱：
How are you trying, O my mind,to know the nature of God?
我的头脑，你是如何去尝试了解神的本性？
You are groping like a madman locked in a dark room.
你就像禁闭在暗室的疯子，在黑暗中摸索。
He is grasped through ecstatic love; how can you fathom Him without it?
他是通过心醉神迷的爱去领悟；你怎么能够不用爱去探索它呢？
Only through affirmation, never negation, can you know Him;
你只有通过肯定，并非否定，才能认识他；
Neither through Veda nor through Tantra nor the six darsanas.
既非吠陀经，也非坦陀罗，也非六派哲学。
It is in love’s elixir only that He delights, O mind;
噢！头脑，只有爱的万能药才能让他喜悦；
He dwells in the body’s inmost depths, in Everlasting Joy.
他住在身体的最深处，在永恒的欢乐里面。
And, for that love, the mighty yogis practise yoga from age to age;
为了那种爱，众多伟大的瑜伽士世世代代地练习瑜伽。
When love awakes, the Lord, like a magnet, draws to Him the soul.
一旦爱被唤醒，神会像磁铁一样，把灵魂吸引到身边。
He it is, says Ramprasad, that I approach as Mother;
游咏诗人说，他同样也是我亲近的母亲；
But must I give away the secret, here in the market-place?
难道我要在聚会透露这个秘密吗？
From the hints I have given, O mind, guess what that Being is!
噢！头脑，请根据我暗示的线索，猜猜这是什么！
While singing, the Master went into samādhi. He was seated on the bench, facing west, the palms of his hands joined together, his body erect and motionless. Everyone watched him expectantly.  Vidyasagar, too, was speechless and could not take his eyes from the Master.
师父唱着唱着，就进入了三摩地。他双手合十地坐在长椅子上，面向西方，笔直的身体静止不动。所有人都期待地望着他。维德雅瑟格也一言不发，目不转睛地看着师父。
梵天和萨缇是同一的
Brahman and Śakti are identical
 
After a time Sri Ramakrishna showed signs of regaining the normal state. He drew a deep breath and said with a smile: “The means of realizing God are ecstasy of love and devotion – that is, one must love God. He who is Brahman is addressed as the Mother.
过了一会儿，室利罗摩克里希纳表现出恢复正常状态的迹象。他深深地吸一口气，然后微笑着说：‘心醉神迷的爱和虔诚是认识神的方法——那就是说，人一定要爱神。他既是梵天，也被称为母亲。
He it is, says Ramprasad, that I approach as Mother;
游咏诗人说，他同样也是我亲近的母亲；
But must I give away the
secret, here in the market-place?
难道我要在聚会透露这个秘密吗？
From the hints I have given, O
mind, guess what that Being is!
噢！头脑，请根据我暗示的线索，猜猜这是什么！
“Ramprasad asks the mind only
to guess the nature of God. He wishes it to understand that what is called Brahman in the Vedas is addressed by Him as the Mother. He who is attributeless also has attributes. He who is Brahman is also Śakti. When thought of as inactive, He is called Brahman, and when thought of as the Creator, Preserver, and Destroyer, He is called the Primordial Energy, Kāli.
“游咏诗人只是叫头脑猜想一下神的本性。他希望它（头脑）能够明白为什么《吠陀经》里称的梵天会被他叫做母亲。他既没有属性，同时也是具有属性。他是梵天，同时也被称为萨缇。他被认为是寂静不动的时候，就会被称作梵天；他被认为是创造、维系和毁灭的力量的时候，就会被称作原初能量——卡利女神。
“Brahman and Śakti are identical, like fire and its power to bum. When we talk of fire we automatically mean also its power to burn. Again, the fire’s power to burn implies the fire itself. If you accept the one you must accept the other.
“梵天和萨缇是同一的，就像火和它的燃烧动力一样。我们谈到了火，就会自然地联想到它燃烧的动力。此外，火的燃烧动力也意味着火本身。如果你接受其中之一，就必须要接受另一个。
“Brahman alone is addressed as the Mother. This is because a mother is an object of great love. One is able to realize God just  through love. Ecstasy of feeling, devotion, love, and faith – these are the means. Listen to a song:
“梵天也独一无二地被称作母亲，这是因为母亲是伟大的爱的对象。人只有通过爱才能认识神。入迷的感觉、虔诚、爱和信心——这些都是手段。听听一首歌：
As is a man’s meditation, so is his feeling of love;
随着静心的深入，爱也会随之加深；
As is a man’s feeling of love, so is his gain;
人有了爱的感觉，财富也随之增加。
And faith is the root of all.
信心是所有一切的根源。
If in the Nectar Lake of Mother
Ka1i’s feet
在母亲神卡利脚下的甘露湖里，
My mind remains
immersed,
只要我的头脑仍然还沉浸在内，
Of little use are worship,
oblations, or sacrifice.
崇拜、献祭和供奉也显得无用。
=============================================
神的本性如同小孩
 
God’s nature like that of a child “I used to see God directly with these very eyes, just as I see you. Now I see divine visions in trance. “After realizing God a man becomes like a child. One acquires the nature of
the object one meditates upon. The nature of God is like that of a child. As a child builds up his toy house and then breaks it down, so God acts while creating, preserving, and destroying the universe. Further, as the child is not under the control of any guna, so God is beyond the three gunas-sattva, rajas, and tamas. That is why paramahamsas keep five or ten children with them, that they may
assume their nature.”
“我习惯每一眼都直接地去看神，正如我看你一样。现在我在出神状态之下看见了神的异像。人认识神之后，会变得像孩子，也会获得了自己所专注的对象的本性。神的本性如同小孩。孩子堆彻好自己的玩具小屋，然后把它破坏；神在宇宙的行为同时也是创造、维系和毁灭。更进一步地说，小孩子并不受任何基质的控制，神也超越于三种基质——善良形态、激情形态和愚昧形态。这就是帕腊玛罕萨（至尊天鹅）为何会把五个或者十个小孩留在身边，这样他们就会逞现出自己的本性。”
Sitting on the floor in the room was a young man from Agarpara about twenty-two years old. Whenever he came to the temple garden, he would take the Master aside, by a sign, and whisper his thoughts to him. He was a new-comer. That day he was sitting on the floor near the Master.
坐在地板上的是一位来自阿格帕拉的年轻人，大约二十二岁左右。他是一位新来者，只要进入庙宇花园，就会坐在师父身边，低声地对他说自己的想法。那天，他坐在师父附近的地板上。
MASTER (to the young man): “A man can change his nature by imitating another’s character. He can get rid of a passion like lust by assuming the feminine mood. He gradually comes to act exactly like a woman. I have noticed that men who take female parts in the theatre speak like women or brush their teeth like women while bathing. Come again on a Tuesday or Saturday.
师父（对年轻人说）：“人通过模仿其他人的特征，会改变自己的本性。通过采取女性姿态，他可以消除像强烈欲望那样的激情。他的行为会逐渐变得像女性。我留意过戏剧里面扮演女性角色的男性说起话来像妇女，或者洗澡的时候像女性那样刷起牙来。星期二或者星期六再来。”
(To Prankrishna) “Brahman and Śakti are inseparable. Unless you accept Śakti, you will find the whole universe unreal-‘I’, ‘you’, house, buildings, and family. The world stands solid because the Primordial
Energy stands behind it. If there is no supporting pole, no framework can be made, and without the framework there can be no beautiful image of Durga.
（对帕兰克里希纳说）：“梵天和萨缇是不可分割的。除非你接受萨缇，否则会发现整个宇宙都是不真实——‘我’，‘你’，房子，建筑物和家庭。世界看上去坚固可靠是因为背后有原初能量在支撑着。假如没有了支撑点，没有了框架的制成材料，没有了框架，也就不可能有杜迦女神的美丽肖像。”
“Without giving up worldliness a man cannot awaken his spiritual consciousness, nor can he realize God. He cannot but be a hypocrite as long as he has even a trace of worldly desire. God cannot be
realized without guilelessness.
“不放弃俗气，人就不可能唤醒自己的灵性知觉，也不能够认识神。即使他拥有少许世俗欲望的迹象，也只是个伪君子。没有正直，就不能够认识神。
Cherish love within your heart; abandon cunning and deceit:
请珍视你内心的爱，放弃狡诈和欺骗；
Through service, worship, selflessness, does Rama’s blessed vision come.
通过服务、敬拜和无私精神，罗摩的祝福会降临。
Even those engaged in worldly activities, such as office work or business, should hold to the truth. Truthfulness alone is the spiritual
discipline in the Kaliyuga.”
“即使从事世间活动，例如办公室工作和经商，也应当保持真诚。真诚是卡利年代唯一的灵性纪律。”
PRANKRISHNA: “Yes, sir. It is said in the Mahanirvana Tantra: ‘O Goddess, this religion enjoins it upon one to be truthful, self-controlled, devoted to the welfare of others, unagitated, and
compassionate.'”
帕兰克里希纳：“是的，先生。《大涅磐坦陀罗》曾经说过：‘女神，这个宗教使它超越了任何的诚实、自制、专注于利益他人、平静和怜悯。”
MASTER: “Yes. But these ideas must be assimilated.”
师父：“对，不过这些想法一定要收集起来。”
Sri Ramakrishna was sitting on the small couch. He was in an ecstatic mood and looked at Rakhal. Suddenly he was filled with the
tender feeling of parental love toward his young disciple and
spiritual child. Presently he went into samādhi. The devotees sat speechless, looking at the Master with wondering eyes.
室利罗摩克里希纳坐在小睡床上。他看着罗哈尔，正处于一种狂喜的状态。突然间，他对年轻门徒和灵性上的孩子充满了父母般的爱。不久之后，他就进入了三摩地。奉献者们坐在那里也说不出话来，用惊奇的眼神望着师父。
Regaining partial consciousness, the Master said: “Why is my spiritual feeling kindled at the sight of Rakhal? The more you advance toward God, the less you will see of His glories and grandeur. The aspirant at first has a vision of the Goddess with ten arms;8 there is a great display of power in that image. The next vision is that of the Deity with two arms; there are no longer ten arms holding various weapons and missiles. Then the aspirant has a vision of Gopala, in which there is no trace of power. It is the form of a tender child. Beyond that there are other visions also. The aspirant then sees only Light.
师父恢复了部分意识，说；“为什么我看见罗哈尔的时候，会燃点起内在的灵性感觉呢？你越向神的方向前进，就会越来越少地看到他的荣耀和伟大。求道者起初会看见十只手臂的女神异像；那个肖像里面展现出一种伟大的力量。下一个异像就是一位两臂的神；不再是十只手臂，各自持有不同的武器和发射物。然后求道者会看见哥帕拉的异像，里面并无力量的迹象。这是一个温柔小孩的形态，在较远处也有其他的异像。求道者然后只是看见了光。”
“Reasoning and discrimination vanish after the attainment of God and communion with Him in samādhi. How long does a man reason and discriminate? As long as he is conscious of the manifold, as long
as he is aware of the universe, of embodied beings, of ‘I’ and ‘you’. He becomes silent when he is truly aware of Unity. This was the case with Trailanga Swami.
“获得神识之后，推断和辩别会消失，并且会在三摩地里面与神诚恳交谈。只要一个人意识到了多样性，只要意识到了宇宙和各种生命的具体表现，只要意识到了‘我’和‘你’，那么推论与分辨还能持续多久呢？当他真正地明白到万物浑然一体之后，就会变得沉默。翠蓝加尊者就是这种情形。”
“Have you watched a feast given to the brahmins? At first there is a great uproar. But the noise lessens as their stomachs become more and more filled with food. When the last course of curd and sweets is served, one hears only the sound ‘soop, soop’ as they scoop up the curd in their hands. There is no other sound. Next is the stage of sleep-samādhi. There is no more uproar.
“你可否留意到婆罗门盛宴的情形？起初是一阵很大的喧嚣，但他们的肚子填得越来越饱，喧闹声就会越来越小。最后一道菜‘凝乳和糖果’摆上桌子的时候，他们用手铲起了盘子上的乳块，只会听见‘酥，酥’的声音，再也没有其他声音了。下一步就是进入睡眠状态的三摩地里面，再也没有喧嚣了。”
(To M. and Prankrishna) “Many people talk of Brahmajnāna, but their minds are always preoccupied with lower things: house, buildings, money, name, and sense pleasures. As long as you stand at the foot of the Monument,10 so long do you see horses, carriages, Englishmen, and Englishwomen. But when you climb to its top,
you behold the sky and the ocean stretching to infinity. Then you do not enjoy buildings, carriages, horses, or men. They look like ants.
（对M和帕兰克里希纳说）：“很多人都在谈论梵天知识，可他们的头脑却总是被较低层次的事所占有：房子、建筑物、金钱、名誉和享乐的感觉。只要你站在纪念碑脚下，会见到马匹、马车、英国人和英国女人；当你爬到纪念碑的顶端，却看见天空和海洋正在延伸到无限之处，那么你就不会欣赏建筑物、马车和人。他们看上去如同蚂蚁。”
“All such things as attachment to the world and enthusiasm for ‘woman and gold’ disappear after the attainment of the Knowledge of Brahman. Then comes the cessation of all passions. When the log
burns, it makes a crackling noise and one sees the flame. But when the burning is over and only ash remains, then no more noise is heard. Thirst disappears with the destruction of attachment. Finally comes peace.
“获得梵天知识之后，对世界的依恋，还有对‘女人和金钱’的热爱也一同消失了，所有的激情都会骤然停下。园木在燃烧，会发出噼啪声，也看见了火焰。园木烧光了，只留下灰烬，再也听不到声音了。依附被破环，口渴也随之消失，最后会得到了平静。”
“The nearer you come to God, the more you feel peace. Peace, peace,
peace-supreme peace! The nearer you come to the Ganges, the more
you feel its coolness. You will feel completely soothed when you plunge into the river.
“你离神越近，会觉得越平静。平静，平静，平静——至高的平静！你离恒河越近，会越感觉到它的凉快。当你跳入恒河的时候，会感觉到完全地平静。”
“But the universe and its created beings, and the twenty-four cosmic principles, all exist because God exists. Nothing remains if God is
eliminated. The number increases if you put many zeros after the figure one; but the zeros don’t have any value if the one is not there.”
“至于宇宙和它的创造物，还有二十四条宇宙法则，全部都是因为神而存在。倘若排除了神，什么也不会留下。倘若你在数字‘一’后面加上很多个零，数字会持续增大；如果没有了‘一’，‘零’就失去了任何价值。”
The Master continued: “There are some who come down, as it were, after attaining the Knowledge of Brahman-after samādhi-and retain the ‘ego of Knowledge’ or the ‘ego of Devotion’, just as there are people who, of their own sweet will, stay in the market-place after the market breaks up. This was the case with sages like Narada.
They kept the ‘ego of Devotion’ for the purpose of teaching men. Sankaracharya kept the ‘ego of Knowledge’ for the same purpose.
师父继续说；“如同往昔一样，获知了梵天知识之后——进入三摩地之后——一些人会从意识的高处走下来——仍然保留着‘知识的自我’或者‘奉献的自我’；好像市集解散之后，一些人为了自己甜美的意愿，仍然逗留在市集所在的地方。像纳兰德那样的圣人就属于这种情形。他们为了教导其他人的目的而保留着‘虔诚的自我’。商羯罗也是为了同样的目的而保留着‘知识的自我’。”
“God cannot be realized if there is the slightest attachment to the things of the world. A thread cannot pass through the eye of a needle
if the tiniest fibre sticks out.
“倘若对世俗有轻微的依恋，神就不可能被认识。如果一条线有轻微的纤维伸了出来，就不能穿过针眼。”
“The anger and lust of a man who has realized God are only appearances. They are like a burnt string. It looks like a string,
but a mere puff blows it away.
“人认识到了神，愤怒和欲望会出现。它们好像一根被火燃烧的线。它看上去像一根线，但仅仅是一阵喷烟就消散了。”
“God is realized as soon as the mind becomes free from attachment. Whatever appears in the Pure Mind is the voice of God. That which is Pure Mind is also Pure Buddhi; that, again, is Pure Ātman, because there is nothing pure but God. But in order to realize God one must go beyond dharma and adharma.”
“只要头脑从依附中释放出来，神就可以被认识。凡是出自纯洁的头脑内的都是神的声音。纯洁的头脑也是纯洁的觉道；同时又是纯洁的阿特曼；因为除了神，没有其他比此更为纯洁。但是为了觉悟神，人必须要超越羯磨和阿羯摩。”
The Master sang in his melodious voice:
师父用优美的音调唱着；
Come, let us go for a walk, O mind, to Kāli, the Wish-fulfilling Tree,
头脑，来吧！
让我们来到卡利女神的愿望树下，
And there beneath It gather the four fruits of life. . .
.
树上结出四种生命的果实……
Sri Ramakrishna went out on the southeast verandah of his room and sat down. Prankrishna and the other devotees accompanied him. Hazra, too, was sitting there. The Master said to Prankrishna with a smile: “Hazra is not a man to be trifled with. If one finds the big dargah here, then Hazra is the smaller dargah.” All laughed at the Master’s words. A certain gentleman, Navakumar by name, came to the door and stood there. At sight of the devotees he immediately left. “Oh! Egotism incarnate!” Sri Ramakrishna remarked.
室利罗摩克里希纳走到房间外面的走廊上，然后坐下。帕兰克里希纳和其他奉献者陪伴着他。哈扎拉也坐在那里。师父微笑着对帕兰克里希纳说：“哈扎拉并不是一个视同而戏的人。如果这里发现了一座大圣殿，那么哈扎拉就是一座较小的圣殿。”所有人都大笑起来。一位名为纳瓦库玛儿的绅士来到门前，并且站在那里。奉献者们一看见他，他立即离开。“噢！自我的化身！”室利罗摩克里希纳评论着。
About half past nine in the morning Prankrishna took leave of the Master. Soon afterwards a minstrel sang some devotional songs to the accompaniment of a stringed instrument. The Master was listening to the songs when Kedār Chatterji, a householder devotee, entered the room clad in his office clothes. He was a man of devotional temperament and cherished the attitude of the gopis of Vrindāvan. Words about God would make him weep.
大约早上九点半，帕兰克里希纳向师父告辞。不久之后，一位游咏诗人在弦乐器的伴奏下，唱起了一些虔诚的歌。师父在倾听着歌声的时候，一位名为柯达 切特吉的居士奉献者身穿官服，走进屋里。他是一位拥有虔诚气质的人，珍爱温达文的牧牛姑娘。神的话语会让他流下眼泪。
The sight of Kedār awakened in the Master’s mind the episode of Vrindāvan in Sri Krishna’s life. Intoxicated with divine love, the Master stood up and sang, addressing Kedār:
柯达的来到在师父心中唤起了克里希纳在温达文的生活情节。师父开始在神之爱里面变得兴奋，站起来向柯达致意，还唱起歌来：
Tell me, friend, how far is the grove
亲爱的朋友，请你告诉我，
Where Krishna, my Beloved, dwells?
克里希纳所在的小树林离此有多远？
His fragrance reaches me even here;
他的芳香延伸到我这里来；
But I am tired and can walk no farther. . .
而我却感到疲倦，再也不能走得更远……
Sri Ramakrishna assumed the attitude of Sri Radha to Krishna and went into deep samādhi while singing the song. He stood there, still as a picture on canvas, with tears of divine joy running down his cheeks.
室利罗摩克里希纳呈现出罗陀对待克里希纳的态度，一边唱着，一边进入了三摩地。他站在那里，如同帆布上的油画，神圣喜悦的泪珠从两个脸颇上滚动下来。
Kedār knelt before the Master. Touching his feet, he chanted a
hymn:
柯达跪在师父面前，触摸着他的脚，唱起了圣歌：
We worship the Brahman-Consciousness in the Lotus of the Heart,
我们敬拜心莲内的梵天意识，
The Undifferentiated, who is adored by Hari, Hara, and Brahma;
哈瑞、哈里与梵天并无分别；
Who is attained by yogis in the depths of their meditation;
透过瑜伽修行而进入深深的冥想中，
The Scatterer of the fear of birth and death,
生与死的恐惧便会消散，
The Essence of Knowledge and Truth, the Primal Seed of the world.
知识和真理的本质、世界的原初种子便会呈现。
After a time the Master regained consciousness of the relative world.
Soon Kedār took his leave and returned to his office in Calcutta.
过了一会儿，师父恢复了相对世界的意识。柯达尔很快便离开，回到加尔各答的办公室。
==========================================
师父的不同灵性状态
Master’s different spiritual moods Presently some devotees from
Konnagar arrived, singing kirtan to the accompaniment of drums and cymbals. As they reached the northeast verandah of Sri Ramakrishna’s room, the Master joined in the music, dancing with them intoxicated with divine joy. Now and then he went into samādhi, standing still as a statue. While he was in one of these states of divine unconsciousness, the devotees put thick garlands of jasmine around his neck. The enchanting form of the Master reminded the devotees of Chaitanya, another Incarnation of God.
The Master passed alternately through three moods of divine consciousness: the inmost, when he completely lost all knowledge of the outer world; the semi-conscious, when he danced with the devotees in an ecstasy of love; and the conscious, when he joined them in loud singing. It was indeed a sight for the gods, to see the Master standing motionless in samādhi, with fragrant garlands hanging from his neck, his countenance beaming with love, and the devotees singing and dancing around him.
现在，一些奉献者从康耐迦来到这里，在鼓声和铙钹的伴奏下，唱起了歌来。他们来到了位于走廊东北面的室利罗摩克里希纳的房间，师父正兴致勃勃地融入在音乐中，在神圣的欢乐中变得兴奋起来，与他们一起跳舞。他不时地进入了三摩地，像雕像似的站立着。他正处于这些神圣状态下，奉献者们把厚厚的淡黄色花环围到他的脖子上。师父迷人的形态让奉献者们想起了神的另一位化身柴坦尼亚。师父交替地经历了三种不同非凡状态：最深入的状态，完全地失去了对外界的认知；半意识状态，以一种入迷的爱与奉献者们载歌载舞；全意识状态，与奉献者们一起大声唱歌。这真是一幅神的景像：师父在三摩地里屹立不动，脖子上挂着芳香的花环，面容散发着爱，奉献者们围在他周围又唱又跳。
When it was time for his noon meal, Sri Ramakrishna put on a new yellow cloth and sat on the small couch. His golden complexion, blending with his yellow cloth, enchanted the eyes of the devotees.
午饭时间到了，室利罗摩克里希纳穿上了堑新的黄色衣服，坐在小睡床上。他的肤色呈现出金黄色，与黄色的衣服混和在一起，让奉献者们的眼睛也着迷。
After his meal Sri Ramakrishna rested a little on the small couch. Inside and outside his room crowded the devotees, among them Kedār, Suresh,Ram, Manomohan, Girindra, Rakhal, Bhavanath, and M. Rakhal’s father was also present.
午饭过后，室利罗摩克里希纳在小睡床上休息了一会儿。他的房间里面和外面都拥洪了奉献者，他们之中包括柯达、萨伦什、罗姆、曼奴莫罕、吉里德拉、罗哈尔、博伽梵纳特和M，罗哈尔的父亲也在场。
=====================================
师父在三摩地里的体验
Master’s experiences in samādhi
 
AMRITA: “Sir, how do you feel in samādhi?”
阿里塔：“先生，你在三摩地内的感觉怎么样？
MASTER: “You may have heard that the cockroach, by intently meditating on the Bhramara, is transformed into a Bhramara. Do you know how I feel then? I feel like a fish released from a pot into the water of the Ganges.”
师父：“你也许听说过只要下定决心冥想黑蜂，蟑螂也会变成黑蜂。你知道我有什么感觉吗？我感觉就像一条从罐子里放出来的鱼游进恒河水里。”
AMRITA: “Don’t you feel at that time even a trace of ego?”
阿里塔：“你在那个时候没有感觉到任何自我的痕迹吗？”
MASTER: “Yes, generally a little of it remains. However hard you may rub a grain of gold against a grindstone, still a bit of it always remains. Or again, take the case of a big fire; the ego is like one of its sparks. In samādhi I lose outer consciousness completely; but God generally keeps a little trace of ego in me for the enjoyment of divine communion. Enjoyment is possible only when ‘I’ and ‘you’remain.
师父：“对，通常仍然会保留少许的自我。无论你多么努力地用旋转磨石去磨一颗金色的谷粒，总是会有少许的金留在上面。又或者以一场巨大的火为例，自我好比火花。在三摩地里，我完全失去了对外界的知觉；但为了享受神圣的交流，神通常会在我身上保留少许的自我。只有‘我’和‘你’仍然保留着，享受是有可能的。”
“Again, sometimes God effaces even that trace of ‘I’. Then one experiences jada samādhi or nirvikalpa samādhi. That experience cannot be described. A salt doll went to measure the depth of the ocean, but before it had gone far into the water it melted away. It became entirely one with the water of the ocean. Then who was to come back and tell the ocean’s depth?”
“此外，神有时候甚至会抹掉‘我’的痕迹，然后会经历无活动三摩地或者是无余依三摩地。这种体验难以形容。盐娃娃企图去量度海水有多深，但它还没有潜到水底就溶化了。它完全与海水融合为一体。那么谁会回来告诉其他人海洋有多深呢？”