每日靈糧--賽的福音 (2011/12/01-12/10)
轉載自Edward Chao「每日靈糧--賽的福音」信件，英文原稿出處請見http://media.radiosai.org/www/
2011/12/01
You must endeavour to bend the body, mend the senses and end the mind. - Baba
Lord Krishna, in His childhood days, broke the mud pots where butter was stored. The inner meaning is that Lord Krishna broke the material casement and liberated them from their temporary attachments. He then appropriated to Himself what always belonged to Him - the butter of faith. This butter is the result of the churning of the mind, the spiritual discipline of self-purification. The deha-thathwa (the feeling, “I am the body”), must go and transform into dehi-thathwa (the belief, “I am embodied”). Take a small quantity of sea water and keep it separate in a bottle; it will develop a foul smell in a few days. As long as the water remains in the sea, nothing will happen to it. Be in the sea (of Divinity), as a part of it. Do not separate and individualize yourself. Never isolate yourself as the body (deha) , separate from the Indweller (Dehi). So long as you are in the Divine Consciousness, no pain, grief, egoism or pride can tarnish you.
- Sathya Sai Speaks: Vol 5, Jan 29, 1965.
一定要下功夫，彎下身段，修補改良感官，結束心念。
聖主克里希那小時候打破泥罐，偷吃裡面的奶油，這件事的內在涵意，是主克里希那打破了那物質的盒子，將她們（擠牛奶的牧女）從一時的執著中解放出來，然後將那始終就屬於祂的東西──信心的奶油──據為己有。那奶油是從攪拌心念──亦即自我淨化的靈修──而得。
一定要將「吾乃此色身」這種感覺，轉變為「吾據此色身（吾以色身之相示現）」的想法，只要抱持這種想法，你就不會為痛苦、悲傷、傲慢、我執所沾污。就像海水，若只舀一點放進瓶子裡，則過幾天就發臭了，但是若將水一直留在海裡，就沒什麼東西能讓其變質。要置身於那（神性的）大海，成為它的一部份，不要將自己分離，視自己為一個個體。不要認為自己就是身體，而非那內在寓居者。
~~ 沙迪亞賽巴巴
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2011/12/02
Equanimity (Thithiksha) in gain and pain is the privilege of the strong and the treasure of the brave. - Baba
If the senses keep to their places there is no reason to fear. It is only when they start to contact the objects around, the twin distractions of joy and grief are produced. When you hear someone defaming you, you experience anger and grief; but there is no such agitation if the words do not fall on your ears. The attraction of the senses to the objects is the cause of grief and its twin, joy. So long as the world is there, sense-object contact cannot be avoided; similarly till the time one has the burden of previous births, one cannot escape the joy-grief complex. Still, one can master the art, the discipline, the secret of avoiding them or bearing them without bother.
Of what use is it to wait till the waves are silenced, before you wade into the sea for a bath? The wise one learns the trick of avoiding the blows of the onrushing waters and the drag of the receding waves. Wear the armour of fortitude (thithiksha), and weather the blows of good and bad fortune. Thithiksha means equanimity in the face of opposites, that is, putting up boldly with duality.
- Geeta Vahini, Ch 4.
以平常心看待得與失，是堅強的人的特權，是勇敢的人的財富。
若感官謹守其位，就沒有什麼好擔憂的，只有當它們開始與四周物體接觸時，歡喜與悲傷的二重奏才於焉產生。當你聽到人家在詆譭你，你又氣又傷心，但是如果話沒有傳到你的耳朵，你就沒有這種激動。感官為東西所吸引，是造成悲傷和它的孿生兄弟──歡喜──的原因。只要世界還在，感官與物體的接觸就不可避免；只要還有前世業障的負擔，一個人就避免不了悲與喜。不過，還是有一套藝術，一套紀律、秘訣，能讓人避免這些悲喜或不為所動。
欲進入海裡洗澡，等待風平浪靜再跳入，有用嗎？浪永遠不會停止。明智的人，則學會一套浪來時不被衝倒，浪去時，不被捲走的技巧。穿上「Thithiksha（堅忍不拔）」的甲冑，好運和壞運就傷不了你。Thithiksha（堅忍不拔、平常心）意謂，以平常心面對悲、喜之類的兩種極端，勇敢忍受二元對立。
~~ 沙迪亞賽巴巴
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2011/12/03
Doing one’s duty lovingly and selflessly is the highest spiritual endeavor. - Baba
To give up body consciousness must be your deeksha (steady pursuit). This must express itself in actual practice as discipline (nishtha) and training of senses and emotions (sikshana). Water or fire as such cannot move a train. They must both co-operate to produce a third element - steam, which moves the train forward. Treat discipline as more important than even food. This body (deha) is but an instrument to realize the Indweller (Dehi). With determination and faith feed your spirit as scrupulously as you feed the body. You will attain union with the Indweller only when your mental agitations are curbed and equanimity is achieved. Whatever be the path - devotion, wisdom or selfless action, it must lead you to achieve equanimity. To cross safely across the flood of birth-death-continuum, you must build this sturdy safe bridge called unflinching discipline (nishtha).
- Sathya Sai Speaks, Vol V, Jan 29, 1965.
有愛心且無私的盡自己職責，乃是最高等級的修行。
一定要將拋棄「身體意識」（譯註︰亦即拋棄「我是身體」這種想法），當成一件持之以恆的工作，表現在實際的nishtha（訓練、紀律、控制）和sikshana（感官、情緒等等的鍛鍊）上。水和火本身並不能推動一輛火車，它們一定要合作，產生另一種元素──蒸汽，來推動火車。要把修行看得比吃飯還重要。身體只是一件工具，用來了悟內在的寓居者。抱著決心和信心，餵飽你的心靈，就像你充滿關懷的餵飽自己身體一樣。只有當內心的躁動不安止息了，平等心有了，你才能與內在的寓居者合一。不論你走的是虔誠、知識、或是無私服務的路線，它一定要能讓你成就平等心。要安全越過生死輪迴的大海，一定要建造一座堅固安全的橋，叫做「不退轉的修行」。
~~ 沙迪亞賽巴巴
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2011/12/04
What is the sign of your goodness? You’re joyful when another is happy; you’re sad when another grieves. - Baba
Generally, people seek only happiness and joy; under no circumstance do they desire misery and grief! They treat happiness and joy as their closest well-wishers, and misery and grief as their sworn enemies. This is a great mistake. When you are happy, the risk of grief is great; fear of losing the happiness will haunt you. Misery prompts inquiry, discrimination, self-examination and fear of worse things that might happen. It awakens you from sloth and conceit. Face the dualities of life with thithiksha (fortitude). But be aware, thithiksha is different from patience (Sahana). Patience is putting up with something; tolerating or bearing with it because you have no other choice. Fortitude is having the capacity to overcome it, but yet, disregarding it - that is the spiritual discipline. Putting up with the external world of duality with inner equanimity and peace is the path that will lead you to liberation. Bear all, with analytical discrimination - this type of patience will yield good results.
- Geeta Vahini, Ch 4.
什麼是你良善的象徵？見到別人快樂，你也快樂；見到別人悲傷，你也難過。
一般來說，人們都是只追求快樂，絕不會想要痛苦、不幸與悲傷，他們視快樂為最親近的祝福者，而痛苦、不幸與悲傷則為不共戴天的仇人。這是大錯。當你快樂時，生悲的風險是很大的；你會一直擔心失去快樂。痛苦反而會讓人去探究、去明辨、去省視自己，並害怕更糟的事會發生，痛苦讓你從怠惰和自負中甦醒。要以thithiksha（堅忍剛毅的精神），面對人生的二元極端。但是要注意，thithiksha和sahana（忍）不同，「忍」是忍耐某些事情，容忍或逆來順受，因為你別無選擇。「堅忍剛毅」則是有能力克服它，但是卻不當它一回事──那才是修行。以平常心和平靜來忍受二元的外在世界，乃是了脫生死之路。要以分析式的明辨來承受一切，這種形式的「忍」會產生好結果。
~~ 沙迪亞賽巴巴
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2011/12/05
Conflict and discord in the world will cease when people learn to practice sense-control. - Baba
Detach yourself from the senses. Only then the Spirit (Atma) will shine. The mind must be withdrawn from its present friends, the senses, and made loyal to its master, the intellect. Simply put, the grain must be separated from the chaff, through the exercise of viveka (discrimination). When you light a lamp and keep it in a room with all its five windows open, the wind will blow the flame out. To keep the lamp burning straight the windows must be closed. The senses are the windows; the flame is the mind concentrating on the single purpose of God-realisation. What do the outward-bound senses know of that sweetness? The frogs that hop around the lotus flower are unaware of the nectar contained in the flower. Only the intellect can reveal that bliss to you. Fix your desire on things that last and nourish, rather than on things that are flas hy yet corroding.
- Sathya Sai Speaks: Vol V, Jan 29, 1965.
當世人學著控制感官時，衝突與不和就會止息。
要將自己與感官分離，那樣，阿特曼才會發出它的光輝。一定要將心念從它目前的朋友──感官──中撤回，令其忠於其主人──Buddhi（菩提︰理智、智力、思維能力）。簡單的說，一定要透過「明辨」，將稻米從穀子中分離出來。若你點燃一盞燈，放在房間裡，但是五扇窗戶都是打開的，那麼風會把燈吹熄，要讓燈燄穩定不搖，窗戶必須關上。感官就是那窗戶，那燈火就是心念，集中在一件事︰了悟上帝。那種甜蜜，外向的感官知道個什麼？在蓮花四周跳躍的青蛙，對花內所藏的花蜜渾然不知。只有Buddhi（菩提︰理智、智力、思維能力）才能讓你知道有那種極樂。要把你的欲望放在那些經久不變、有滋養作用的事物上，而不是那些稍縱即逝而又有傷害性的東西。
~~ 沙迪亞賽巴巴
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2011/12/06
Pleasure is an interval between two pains. - Baba
Happiness makes one forget one's obligations to oneself as a human being. It drags one into egoism leading to committing of sins. Happiness draws a veil over experiences that make one tough. It also spends out one’s stock of merit and arouses baser passions. On the other hand, grief renders man alert and watchful. Misery makes one think and leads to self-improvement. It also endows one with new and valuable experiences, and highlights the value of happiness. Realize that happiness and misery are inseparable and you cannot choose only one. Treat troubles and travails as your friends; at least, do not see them as your enemies! It is best to regard both happiness and misery as gifts of God. That is the easiest path for one's own liberation.
- Geeta Vahini, Ch 4.
快樂只是兩陣痛苦之間的時段。
快樂會讓人忘了，身為人，對自己的職責；它令人心生我執，進而為惡。快樂會使人看不清那種真正能令人更堅強的人生經驗，它又消耗人的福田，令人產生低等的熱情與愛好。悲傷，反而能令人警惕，悲慘與不幸會讓人反省，而有所進步，它也給人新而有價值的人生經驗，讓快樂的價值更凸顯。要明白，快樂與痛苦無法分割，不可能只要其一。要將逆境當成朋友，最起碼不要當它們是敵人！最好把快樂與痛苦都當成神的禮物，那是了脫生死最容易的路子。
~~ 沙迪亞賽巴巴
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2011/12/07
You must subject yourself to the hammer of discipline and the chisel of pain-pleasure, so that you transcend them and become Divine. - Baba
A true hero is the steady person who is not agitated in the least by ups and downs caused by roaring waves on the sea of life. Such a person never loses poise; it becomes part of one's nature! The one who keeps to his schedule of spiritual discipline whatever be the attractions or distractions, is a wise person, also referred to as Dheera. Dhee means buddhi (intellect), and this is the true quality of man. It is not the attire or the moustache that marks out the 'hero'. True humanness blossoms with the rejection of the duality of joy and sorrow, and all your exploits should be to conquer these two. Your victory should be over internal foes, rather than external ones. Then the gain you acquire is immortality! Things of the world cannot confer that state of bliss. When you truly and steadily rise above joy and grief, the bliss you attain is absolute, independent and full.
- Geeta Vahini, Ch 4.
一定要讓自己受紀律和苦樂的千錘百鍊，才能超越它們而成神。
真正的英雄，是穩健的人，人生大海兇猛的浪濤所造成的人生起伏，他一點也不在意，這種人永遠寧靜而泰然自若，那種泰然自若已經成了他本性的一部份；一路上不管有什麼誘惑或令人分心之事，他修行都不懈怠。不受世間的二元性所影響的人，是明智之人，稱為Dheera，Dhee的意思是Buddhi（菩提︰理智、智力、思維能力），人因為有此性質而成為「完人」，穿著打扮或留鬍子，不是「人」的標誌，拋棄快樂和悲傷的二元對立，才是真正人性的綻放，你的功夫要花在征服這兩者上。你的勝利，應該是戰勝內在敵人，而非外在敵人。那樣，你勝利的收穫就是永生！世間事物無法給人那種ananda（靈性極樂、妙樂），當你超越快樂與悲傷的二元對立時，你所得到的靈性極樂，是絕對、圓滿、並且不用靠別的事情而生起的。
~~ 沙迪亞賽巴巴
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2011/12/08
When your mind is filled with noble thoughts of truth, love, forbearance and compassion, your life will be filled with peace and serenity. - Baba
Dwell always on lofty thoughts. When air fills a football, it takes the form of a ball. When it enters a balloon, it takes the shape of the balloon, oval or spherical. So too, the mind takes the form of the objects with which it is attached. If it gets fixed on small things, it becomes small. If it is focussed on noble and grand ideas, it becomes noble and grand. The camera takes a picture of whatever it is pointed at, so is the case with the mind. Discriminate before you develop attachment. If your attachment is towards spouse and children, lands and buildings, bank accounts and balances, you will experience grief when they decline. Develop sincere and steady attachment towards the Divine and you will grow in love and splendour. Devotion is not a matter of beads and beards, nor is worship signified by flowers, camphor or bell-ringing. You are judged by your spiritual discipline, thoughts and sense-control.
- Sathya Sai Speaks, Jan 29, 1965.
心中充滿真、愛、自制、慈悲等高尚的念頭，則你的生命就會充滿平靜安祥。
內心要始終充滿高尚的念頭。空氣灌進一個足球之後，空氣就成了足球的形狀，當空氣進入一個氣球，它就呈現出氣球的形狀，或橢球形或球形。心念亦是如此，它所呈現的形狀，就是它所執著的東西。若它固定在一些小事情上，它就變小了；若它聚焦在崇高偉大的想法上，它就變得崇高偉大。相機鏡頭指向哪裡，拍下來的就是那東西，心念亦復如是。產生執著之前，先明辨一番，若你的執著是針對配偶、子女、土地、房屋、銀行存款，那麼當它們衰微減低時，你就會悲傷。要培養對上帝誠摯而穩定的執著，那你的愛與光輝就會增長。虔誠不是唸珠和鬍子，膜拜也不是供花、燃燒樟腦丸（作arthi用）或搖鈴，看的是你的修行鍛鍊、心中想的、以及感官控制。
~~ 沙迪亞賽巴巴
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2011/12/09
Perform all your acts as worship. Duty is God, work is worship. - Baba
One should engage in activity with a mind steady in fortune and failure, good and bad. Unless the intellect is purified and trained, it is impossible to give up attachment to the fruits of action and continue doing things as duty or dedication. Cultivate this mindset and through it, liberate yourself from the bondage of action (Karma). You might say that you will desist from action rather than practise the difficult discipline of renouncing the fruits thereof; but that is impossible! Karma is inevitable. Not for a single moment can one free oneself from action. Every deed (Karya) or activity has a beginning and an end, but Nishkama Karma (desireless action) has no such. That is the difference between the two. When action (Karma) is done with an eye on the gains therefrom, one has to suffer the loss, the pain, and even the p unishment. But Nishkama Karma frees you from all these.
-Geetha Vahini, Ch 4.
將你所有行動，當作是膜拜。職責是神，工作就是膜拜。
從事各種行動時，要以平常心看待幸運與失敗、好與壞。
除非Buddhi（菩提︰理智、智力、思維能力）經過淨化和鍛鍊，否則人就不可能放棄對成果的執著，而將行動本身當成一種職責或奉獻。這種淨化過的Buddhi，叫作Yoga Buddhi。要培養這種睿智，好讓自己從行動的桎梏中解脫（不被行動所繫縛）。你也許會說，那我就不從事行動好了，不要去修習這種「行動而不求成果」的難功夫了。然而那是不可能的，行動是無法避免的，人一刻也免不了要行動。
每一件行動都有一個開始和結束，但是Nishkama Karma（無所求、不帶欲求的行動）沒有開始，也沒有終了，這就是二者的差別。若一個人從事行動，是著眼於「得」，那麼他也要遭受「失」、痛苦、甚至懲罰；而無所求的行動，則讓你免於遭受這些事。
~~ 沙迪亞賽巴巴
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2011/12/10
A disciplined life is the best offering you can make to the country or to the Divine in you. - Baba
Your worthiness is not measured by the number of temples you have visited, or the quantity and cost of the offerings you have made there. Do not calculate the length of time you have spent with the Lord’s Name and exult; calculate rather the time you have wasted away from the Lord, and repent. How did Mother Sita in the epic Ramayana brave the taunts, insults and tortures of the aggressors in Lanka? What gave her the mental stamina? It was repetition of the Name of the Lord and nothing else. Always remember that desire, anger, greed and hatred can never co-exist with Divinity. A tasty dish will become inedible, if a drop of kerosene falls on it. One bad thought or action is sufficient to spoil the spiritual discipline, built painstakingly over time. Have the Divine Name ever in your thoughts and you can brave any calamity.
- Sathya Sai Speaks, Jan 29, 1965.
持戒修行的人生，是你所能獻給國家或內在上帝最好的供品。
你的功德，不是從你去過幾間廟，或是花了多少錢奉獻了多少東西，來衡量。不要計算自己花了多少時間在神的名號上，並沾沾自喜，應該算算自己浪費了多少時間在別的遠離神的事情上，並懺悔。
《羅摩演義》中的聖母希妲是如何勇敢面對蘭卡的侵略者對她的揶揄、侮辱、虐待的？是什麼東西給了她心靈上的精力？沒別的，就是唸誦主的名號。
要記住，欲望、瞋、貪、恨永遠無法和神性並存。一滴煤油掉進盤中，整盤佳餚就不能吃了。一個惡念或惡行，就足以破壞長久以來辛辛苦苦的修行。讓神的名號永遠在心中，你就能勇敢面對任何不幸。
~~ 沙迪亞賽巴巴
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