每日靈糧--賽的福音 (2011/12/11-12/20)
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/
2011/12/11
The hallmark of love is selfless sacrifice. - Baba
Desire the fruits of action (Karma) and you will be born again and again, caught up in that desire; give up that craving and you are liberated from the flux. The main point is to stick to the goal consistently. Your goal should be Karma (action), not Karma phala (the fruits of the action). Be aware that the desire for the fruits of one's actions is an indication of Rajoguna (quality of passionate action, resulting in pain). If you choose to remain inactive, it is an indication of Thamoguna (quality of sloth and inaction leading to ignorance)! That is even worse than Rajoguna. This lesson was not for Arjuna alone; this advice is intended for every seeker and the whole of mankind.
- Geetha Vahini, Ch 4.
無私的奉獻，是愛的表徵。
對於行動的成果抱有欲望，那你就會陷在那欲望中，而一再的輪迴；放下那種渴望，你就能從那洪流中解脫出來。要點在於︰堅持目標，你的目標應該是行動，而非行動的成果。要意識到，對於自己行動的成果有所求，表示自己有Rajoguna（激、躁的品質）。而若選擇不活動，則是Thamoguna（惰性、闇）的象徵！那比Rajoguna更糟。聖主克里希那這堂課，不是只給阿周那的，這是給所有求道者、給全人類的。
~~ 沙迪亞賽巴巴
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2011/12/12
If there is no transformation of your heart, of what avail are spiritual practices? - Baba
The field of your heart must be cleared of bushes and thorns. It must be ploughed and furrowed, watered and dampened to depth. Then the seeds must be planted into the earth; not scattered on the surface. After planting the seeds, water the field, remove the weeds, keep away stray cattle, manure the plants, dust them with pesticides, and then you can reap the bounteous crop. Spiritual discipline (Sadhana) means and includes every one of these steps. If there is crooked vision, character, thought and feelings, how can devotion even sprout or bloom? If the lamp is not burning, it means that you have not lit it! Your spiritual progress is what is reflected back to you as Grace. Your decline is reflected back as its absence. Engage yourself in action that will direct your intellect and mind along divine and sublime channels, and win His bounteous grace through worthy action.
- Sathya Sai Speaks, Vol 5, Jan 29, 1965.
要是你的心沒有轉化，靈修有什麼用？
一定要清除你心田中的荊棘，那片地方一定要加以犁耕、灌溉，讓土壤溼透，然後種子要種植在泥土裡，而不是只撒在表面。播種之後，再灌溉、除草、防止牛去吃、施肥、灑農藥，就可以豐收了。靈修包含這其中每一個步驟。要是見地、品德、念頭、感受歪曲而不正，那麼虔誠如何萌芽或開花？燈沒有燃燒，表示你沒有點燃它。你的靈性進展，是你的努力耕耘，以神恩的形式，反射回你身上；你的退步，反射回來，是缺乏神恩。要從事那種能讓你的智性和心念往神聖崇高的方向走的行動，然後因這種行動而贏得祂豐富的恩典。
~~ 沙迪亞賽巴巴
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2011/12/13
Always remember that service is worship, and each act of service is a flower placed at the Lord’s feet. - Baba
People perform acts prompted by the desire for the fruits thereof; if an act does not yield desired results, they will not do the act thenceforth. Profit, gain, reward, result - man seeks these alone. But this rule does not apply to those who take the Geetha in their hands to drink the nectar of the Lord's message. Not all do yearn for the nectar; and if you do, it is evident that you aspire for eternal joy and liberation. Then you must pay the price of giving up the desire for the fruits of your actions, and dedicate everything at the feet of the Divine.
- Geeta Vahini, Ch 4
時時記住，服務就是膜拜，每一個服務的行為，都是供奉在神跟前的一朵花。
人們從事行動，都是受了「冀求得到成果」的促使，要是那項行動沒有帶來冀望的成果，那他就不從事那種行動了，利、得、回報、結果──人就是在求這些。但是這項法則不適用於那些手持《薄伽梵歌》，啜飲神瓊漿般的訊息的人。並非所有人都在求這種瓊漿，若你是這種人的話，那你顯然渴望獲得永恆的快樂和解脫，那這樣你就得付出代價，放棄對行動成果的冀求，將一切供奉在神的跟前。
~~ 沙迪亞賽巴巴
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2011/12/14
You must endeavor to bend the body, mend the senses and end the mind. - Baba
Always have the meaning and purpose of life in view. Experience that purpose and meaning. You and the Absolute Eternal Divine are One. You are not the individual, the temporary and the particular. Always act in conformity with this. Persist in your meditation until the awareness that you are performing meditation or a spiritual practice disappears. Forget the ego, let it melt and merge with all its layers of consciousness. There are some, who while meditating, strike at the mosquitoes that pester them! No, you must immerse yourself in meditation until you transcend all the physical and mental urges and impulses. Valmeeki, the author of Ramayana, was covered by the anthill that grew over him. People discovered his existence by the chants of the name “Rama” that emanated from the mound. Ignore the body (Deha) so that you may discover its Indweller (Dehi). Do not get engrossed in outer finery; instead delve deep and discover the inner splendour.
- Sathya Sai Speaks, Vol V, Jan 29, 1965.
要努力讓身體服從於你，改進感官，結束心念。
心中要時時想到生命的意義和目的，去體驗那個目的和意義。你與那永恆、絕對的遍在者一而不二，你不是那個個別、單個的小我，不是那個短暫的東西。要有這種知見，行動要符合這個知見。
你的禪坐要一直坐到「忘我」──不再意識到「我在禪坐」──為止，忘掉那個「我」，讓它與它所有的意識層都融入、沒入上帝。有些人在禪坐時，蚊子一來騷擾，就去打！不對，你要沉浸在禪定中，直到超越所有身體上和心裡的衝動為止。《羅摩演義》的作者Valmeeki，因為長時間唸誦主羅摩（Rama）的名號，結果螞蟻都在他身上築窩了。大家是因為聽到蟻丘發出「羅摩、羅摩」的聲音才發現他的。要忽略色身，以便發現色身內的寓居者。不要把心都放在外在的華麗，要深入內在，去發現那裡的光輝。
~~ 沙迪亞賽巴巴
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2011/12/15
Doing one’s duty lovingly and selflessly is the highest spiritual endeavour. - Baba
If you have an eye on the fruits of your actions, you are liable to be affected by worry, anxiety and restlessness. You may ask: “If the fruits have to be given up, how can one manage to live?” Let Me ask you - Why this weakness of heart, this nervousness? He who has assured, 'Yogakshemam vahamyaham' (I will take care of all your needs - worldly and spiritual) will certainly look after that. He will give the wherewithal and the means. The seeker (Karmayogi) who has learnt the secret of action (Karma) combined with sacrifice (Phala thyaga) should have Sama buddhi (equanimity), more than Sanga buddhi (mind attached to the world). Sanga buddhi leads one to think: “This action is mine; its results are due to my endeavours. I am the person entitled to it". Such thoughts bind the doer. Krishna in the Geeta declares, “Samathwam yogamuchyathe” (The end result of all spiritual practices is the attainment of equanimity). One should rise above this Sanga buddhi and try to attain Samathwam.
- Geeta Vahini, Ch 5.
以愛心和無私之心，盡自己的職責，是最上乘的修行。
要是你行動，是著眼於成果，那你就難免受到煩惱、憂慮、不安的影響。你也許會問︰「成果要拋棄，那怎麼活？」我反問你，為什麼這麼不堅強，這麼緊張？祂保證過︰「我會照顧你所有的人生需要──包括世俗方面和靈性方面」，祂當然會照顧，祂會提供必要的方法、手段和所需的金錢。一位行瑜伽（karma Yoga︰行動瑜伽）的修習者，瞭解了「行動與奉獻結合起來」的秘密之後，sama buddhi（equanimity；平靜；處之泰然；平常心）應該多過Sanga buddhi（世俗心）。Sanga buddhi會讓人心想︰「這項行動是我所為，成果來自我的努力，我是有資格得到它的人。」這種得失心，讓行動者失去自由，不再無拘無束。在《薄伽梵歌》裡，克里希那宣稱︰「平常心，才是真修行。」勸我們要超越Sanga buddhi。
~~ 沙迪亞賽巴巴
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2011/12/16
Conflict and discord in the world will cease when people learn to practice sense-control. - Baba
Persisting in the spiritual discipline of ignoring the body means turning away from the temptations of the senses, that is, overcoming the six inner enemies – desire, anger, greed, attachment, pride and malice. Anger turns a person into a drunken brute. The other impulses are equally vicious. Seek only salutary action that will win His grace. Eat only Saathvik (simple, pure, vegetarian) food, that does not disturb the equanimity you earn from your spiritual activities. Do not break the even tenor of your spiritual practices. Remind yourself, how the great saint Ramadas never gave up his Naamasmarana (Contemplation of the Lord) in spite of the travails of living in jail. If you immerse yourself in Deha Tathwa, body consciousness, you start declining. But you can be really healthy and happy only when you are immersed in the universal and essential nature of the Self - Aatma Tathwa.
- Sathya Sai Speaks, Vol V, Jan 29, 1965.
當人們學著去控制自己的感官時，這世界上的衝突與不和就會停止。
忽略身體，靈修不懈，這意思是，要遠離感官誘惑，也就是說，要克服六種內在敵人──欲、瞋、貪、執著迷戀、驕傲、惡意。瞋（怒）讓人變成一隻醉獸，其他那些衝動也一樣惡。要只從事那些能贏得祂恩典的有益活動，只吃薩埵性（sathvic；清淨性質）的素食──它不會影響你所修得的平靜心。不要打斷自己均勻的修行步調，多想想偉大的聖者，Ramadas，縱使在監獄中受苦，都不忘記神的名號、都不忘了瞑想神。要是你沉浸在身體意識中，你就會退步；只有沉浸在阿特曼（自性）中，你才會真正健康快樂。
~~ 沙迪亞賽巴巴
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2011/12/17
Doing one’s duty lovingly and selflessly is the highest spiritual endeavor. - Baba
Many commentators of the Geeta have interpreted that the giving up of the fruits of one’s actions is advised because one has no right or authority to desire the fruits. This is a great blunder. When one has the right to engage in action, one also has the right over the fruits of that action; no one can deny or refuse this. But the doer can, out of one’s own free will and determination, refuse to be affected by the result, whether favourable or unfavourable. The Lord has said in the Geeta, 'refuse the fruit' (maa phaleshu), which means, the deed does yields results, but the doer should not do it with the results in view. If Krishna's intention was to say that the doer has no right over the fruits of action, He would have said, 'It is fruitless' or 'na phaleshu,' (na, meaning no). To engage oneself in karma, kno wing well that the result will follow, and yet being unattached to it or being unconcerned with it, is the sign of purity.
- Geeta Vahini, Ch 5.
以愛心和無私之心，盡自己的職責，是最上乘的修行。
許多注解《薄伽梵歌》的人說，放棄行動的果實，是應該的，因為一個人沒有權力去求那個果實。這是愚蠢的錯誤，當一個人有權採取行動時，他也有權享受該行動的果實，誰也不能否決。然而，行動者可以用他的自由意志和決心，來拒絕被行動的結果影響──不管那結果是有利的還是不利的。在《薄伽梵歌》裡，主克里希那說過︰「拒絕那行動的果實。」意思是，行動的確會產生結果，但是行動者不應該為了結果而行動。如果克里希那想要說的是︰「為者（行動者）對行動之果實沒有擁有權」，那祂應該會說︰「無果實可言（naphaleshu。 na︰不、非、無）」。從事行動，心裡明知會產生結果，然而卻不執著於它，不關心它，這乃是清淨純潔的象徵。
~~ 沙迪亞賽巴巴
禪宗初祖達摩見梁武帝
帝問曰：「朕即位以來，造寺寫經，度僧不可勝紀，有何功德？」
祖曰：「並無功德」。
帝曰：「何以無功德？」
祖曰：「此但人天小果有漏之因，如影隨形，雖有非實。」
帝曰：「如何是真功德？」
祖曰：「淨智妙圓，體自空寂，如是功德，不以世求。」
《五燈會元》
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2011/12/18
The ornaments you should adorn are truthfulness in speech, charity for the hands and listening to the Divine through the ears. - Baba
Dwell always on noble thoughts. Develop attachment towards the Universal Lord and you will grow in love and splendour. The Lord is neither benignant nor malignant. He reflects to you, your own spiritual progress as Grace. Cultivate love towards Him. Likes and dislikes are truly the products of habit and training. The senses drag you away from Him, but do not yield; they will lie low soon. Sincere yearning born of steady discrimination alone can help you. The Divine wants the cream of virtue that is kept in the pot of your heart. This cream is the Soul (Atma), which is secured after vigorous churning. Offer to your Beloved Lord the fragrance of your virtues, the courage of your heart and the wisdom of your experience. That is what the Lord really wants. I bless you that you may grow in these from day to day.
- Sathya Sai Speaks, Vol V, Jan 29, 1965.
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2011/12/19
How to purify the mind? By starving it of the bad food it runs after, namely objective pleasures. And by feeding it the wholesome food of the thought of God. - Baba
When Arjuna prayed that Krishna must tell him the true characteristics of a Sthithaprajna, the Lord explained that a Stithaprajna is free from all desire and is stable in the knowledge and awareness of the Divine (Atma) alone. This state can be attained by two processes: first negative and then positive. The former is to give up all the promptings of desire in the mind and the latter is to implant therein ever-present joy. In the negative process, remove all the seedlings of wrong and evil from the mind; and in the positive process, grow and reap the crop of attachment to God. The pleasures the senses draw from the objective world are weeds; the crop is attachment to God. The mind is a bundle of wishes, and unless these wishes are removed by destroying their roots, there is no hope of vanquishing the mind. When the mind vanishes, th e Stithaprajna is made.
- Geeta Vahini, Ch 5.
如何淨化心念？讓它斷食，吃不到它所追求的不良食物──外在的愉悅；然後餵它有益健康的食物──心中思念神。
阿周那祈求主克里希那，告訴他一位Sthithaprajna（常住於自性中的聖者）的真正特質，主解釋道，一位Sthithaprajna，不受任何欲望束縛，常住於阿特曼（Atma︰自性、神性）之中，這個狀態可以經由兩種過程達到︰先是消極的「破」，然後是積極的「立」，前者是拋棄所有內心欲望的驅使，後者是將永恆的喜悅植入心中。在「破」的過程中，要除去心中所有錯誤、邪惡的野草幼苗；「立」，則是在這塊清除過野草的田裡，培育對上帝執著迷戀的秧苗。感官從物質世界得到的愉悅，是野草；對上帝的執著迷戀，則是所種植之農作物。心念只是一捆願望，除非將它們連根拔除，否則沒有希望摧毀。心念消失了，一位Sthithaprajna就成就了。
~~ 沙迪亞賽巴巴
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2011/12/20
Desire makes one forget their real nature and reduces them to the status of a beast. - Baba
You must first conquer desire. For this, neither waging a war nor the use of pleasing words to persuade desire to disappear is necessary. It will not vanish for fear of one or for favour of the other. Desires are objective; they belong to the category of the ‘seen’. With the conviction "I am the see-er, not the seen", you must release yourself from attachment and conquer desire. You must watch the working of the mind, from outside it; you should not get involved in it. That is the meaning of this discipline. The faculty of the mind is like a strong current of electricity. It has to be watched from a distance and not contacted or touched. Touch it and you are reduced to ashes. So too, contact and attachment give the mind a chance to ruin you. The farther you are from it, the better. By skillful methods, you have to make the best use o f it for your own welfare.
- Geeta Vahini, Ch 5.
欲望讓人忘了自己的真實本性，把他貶為禽獸。
首先一定要征服欲望，不過你既不需要對欲望發動戰爭，也不需要用甜言蜜語說服欲望，讓它消失，它不會因為怕這一套或是吃那一套而就範、消失。欲望來自客體，它們屬於「所見（被見之物）」的範疇。靠著「吾乃『觀者』本身，而非『所觀之物』」這個信念，你能從執著迷戀中解放出來而征服欲望。你一定要從心的外部來觀察心念的運作，不要進去和它扯在一起，那就是這一項修習的意義。
心念就像一股強力的電流，要從一段距離外來看它，不能去碰它，一碰，你就變成灰燼了。同樣的，接觸這個心念和執著迷戀，給了它摧毀你的機會。離它愈遠愈好。要有技巧，讓它派上最好的用場，以促進你自己的福祉。
~~ 沙迪亞賽巴巴
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