合一淨源中心

每日靈糧--賽的福音 (2012/03/01-03/10)

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/

2012/03/01

Desire destroys devotion, anger destroys wisdom, greed destroys work – discard these bad qualities within you. - Baba

All the joy you crave for is within you. You suffer like someone who has vast riches in the iron chest, but has no idea where the key is!     

The flames of anger, pride, hatred, envy, etc. are more devastating than normal fire. They arise in the mind stealthily and in spurts ever demanding more and more to feed upon. Fire is called as ‘anala’ meaning ‘Not Enough’. You dread fire when it leaps at a distance. What is to be said then of the fire that is inside your very self? How to douse these dangerous flames? There are proven extinguishers tested by experience and guaranteed by sages, and these are - Truth, Right Conduct, Peace and Love (Sathya, Dharma, Shanthi and Prema). - Divine Discourse, March 1, 1965.

欲望摧毀虔誠，瞋摧毀智慧，貪摧毀工作。要去除這些壞的品質。

所有你渴求的喜悅，都在你內部。你就像一個在鐵櫃裡藏有大量財富，卻苦於找不到鑰匙的人！

瞋、我慢（驕傲）、憎惡、嫉妒這些火燄，較之一般火燄，更具破壞力，它們偷偷在心中生起，一爆發開來，會不斷要求你餵它更多東西。火被稱為anala，意為「不夠」，它永遠不會說︰「夠了」或「滿足了」。火在一段距離之外向你吐舌，你就怕了，何況那種就在你內部的火燄。要如何滅這種危險的火？有幾種經過經驗證明為有效，獲得聖者保證的滅火器︰真理、義、寧靜、愛，讓你心中充滿這些品質，你就能防火。

~~ 沙迪亞賽巴巴

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2012/03/02

The first task of Gurus is the cultivation of virtue in the hearts of pupils. - Baba

You must endeavour to please the Guru and win his favour by obeying his teachings and serving him lovingly. No matter where they live, those lives that are untouched by spiritual practices, noble qualities and serene environment imply that they do not even possess elementary gratitude to the Guru. They may chant slogans like Krishnarpanam (dedicating it to God) but their acts reveal only deha-arpanam (dedication to the body)! Modify your conduct to win your Guru’s grace; then, wisdom and bliss is yours. Instead, if you are disobedient and critical through egoism and want of faith, you cannot be blessed by the vision of the Truth. As the cow takes to her calf, so the Guru will draw the Sishya (disciple) to himself and grant him the milk of grace and bliss. The sishya (disciple) ought to be of sterling character; then , just as a clean piece of iron gets attracted by the magnet, he will automatically receive the blessings of the Guru.

- Geetha Vahini, Ch 10.

古魯的第一件工作，是培養弟子的美德。

今日的古魯和弟子，其水準就和今日要求的標準一樣低。在古代，好難才能找到一個古魯，成千上萬渴望求道的人，去森林裡尋找他們，因為古魯難覓，彌足珍貴。而現在，古魯滿街都是，像樣的弟子，卻愈來愈少，兩者都墮落得很快，為了迎合另一方的水平，古魯變得像個弟子，弟子變得像個古魯。古魯變成只是盡餵養弟子之責而已；這並非不對──如果弟子本身夠格的話。可是現在古魯卻怕弟子跑了，於是只好迎合弟子口胃。弟子自稱是師父的孩子，自稱是道場住民、是求道者、等等，然而道場的氣氛、修行或是一些高尚特質，對他們的生命卻沒有起任何作用。他們對古魯，連最起碼的感恩都沒有，他們嘴邊掛著「獻給克里希那（Krishnarpanam）」一類的口頭禪，可是他們在行動上表現出來的，卻是「獻給身體（deha-arpanam）」，而非獻給神。

~~ 沙迪亞賽巴巴

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2012/03/03

Only by the light of the Divine lamp inside can you blossom as a worthwhile person. – Baba

The frog caught and held in the mouth of a cobra, unaware of its fate, flicks at the snake’s tongue as if it were a fly to eat. So too, you seek joy and earn pain, hunt for pleasure and bag grief. You attach yourself to the body that decays, and let go of God. Thousands of wise men have advised about this a million times. However their words have not fallen on the soft soil of the heart and have not been watered by the tears of contrition. From now on, let your heart with clean consciousness, be a lamp. Pour into it the oil of Namasmarana (chanting of the Divine Name). Place the wick of Self-Control and keep it in position, so that the gusts of joy and grief do not scotch the flame. Light it with noble thoughts like Aham Brahmasmi (I am God). Then, you will not only have Light, but also become a source of Light.

- Divine Discourse, March 1, 1965

只有靠內在神性之燈所發出的光，你才能綻放成一個值得的人。

一隻青蛙被一條眼鏡蛇咬在嘴裡，它渾然不知自己的命運，還把蛇的舌頭當成蒼蠅。你也像那樣，尋求快樂，卻得來痛苦，捕捉享樂，卻捕獲了悲傷。你執著於會衰敗的肉體，卻放下了不會衰敗的上帝。無數的智者曾經提出忠告，然而他們的話卻沒有掉落在心田中柔軟的土壤上，也沒有懺悔的眼淚來灌溉，所以不會發芽。從今天起，讓你的心像一盞燈，有著乾淨的意識，澆入Namasmarana（唸神的名號）之油，放入「自制」的燈芯，位置不偏不倚，讓火燄不叫一陣子悲或一陣子喜給吹熄了。用一些偉大的句子，像是Aham Brahmasmi（我是上帝；吾乃梵也），或是Thath Thwam Asi（汝即梵），來點燈。這樣，你不但會有光，還會是光的來源。

~~ 沙迪亞賽巴巴

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2012/03/04

Only a great teacher can mould a great student. - Baba

Krishna fostered what was really beneficial to Arjuna. He paid full consideration to what will really promote the reputation, the Atmananda (Bliss of realisation of the Self) and the Dharma of Arjuna. He tended him and fended him, as the very breath of His Life. That was the type of Guru the Lord was for him.

Krishna is Paramatma (Creator). Arjuna is Jivatma (embodied being). Krishna is Purushothama (Lord of All, highest of the Purushas). Arjuna is Narothama (Best among men). That is the reason why they are the ideal Guru-Sishya. Others are Guru-Sishya only in name. Self-willed Sishyas and power-drunk Gurus are simply wasting their lives in vain pursuits. Krishna is an ocean of Prema (Love). He watched over Arjuna as one watches over the eye or the heart. He taught holiness and transformed into holiness. He loved and was loved beyond compare. That makes the guru a genuine guru. And Arjuna? He too is no ordinary being.

His Thyaga (detachment, surrender) is unapproachable. Whatever the crisis, he stuck to Krishna’s command and Krishna’s word. He wore the comradeship with the Lord as the armour that will save him from all harm, as the very body in which he dwelt as something which he must foster, strengthen and guard. Though a mighty force, he was ready to efface it when necessary. This is how Guru and Sishya should be bound together.

- Geetha Vahini, Chap XI.

良師出高徒

主克里希那培養了那些真正對阿周那有益的品質，祂充分考慮到，什麼能夠真正提高阿周那的名譽、增加他的自性之樂、長養他的義行，祂把阿周那當作自己生命的氣息那樣來呵護。主克里希那對於阿周那，是這種的古魯。

克里希那是大我，阿周那則是小我，克里希那是萬物之主（Purushothama），阿周那是人中龍（Narothama），因此他們是一對理想的古魯與弟子。其他的古魯與弟子間，只是徒具虛名。自主性強的弟子和醉心權力的古魯，只是在浪費他們的生命做徒勞無功的追求而已。克里希那是聖愛之海，看顧阿周那如同人看顧自己的眼或心一樣，教阿周那神聖的事物而改變了他，對阿周那的愛是無與倫比的。此乃真正的古魯。而阿周那也非凡夫，他的Thyaga（無著、沒有執著、將自己交託給神），無人能及，不論在任何危機之下，他都遵守克里希那的話和命令。與主克里希那之間的戰友關係，是他的甲冑，保護他不受任何傷害；是他自己的身體，也是他必須加以培養、增強、保護的東西。雖然阿周那本身就有偉大的力量，但是必要時，他隨時準備忘卻這一點。古魯和弟子應該像這樣綁在一起。

~~ 沙迪亞賽巴巴

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2012/03/05

The one filled with love has peace of mind and is pure at heart; such a person is unruffled by any adverse circumstances, failures or losses. - Baba

The mind must become the servant of the intellect, not the slave of the senses. It must discriminate and detach itself from the body. Like the ripe tamarind fruit, which becomes loose inside the shell, it must be unattached to this shell or casement which is the body. Strike a green tamarind fruit with a stone and you cause harm to the pulp inside. But do this to a ripe fruit and what happens? It is the dry rind that falls off, nothing affects the pulp or the seed. The ripe aspirant does not feel the blow of fate or fortune. It is the unripe man, who is wounded by every blow.

- Divine Discourse, Mar 1, 1965.

心中充滿愛的人，內心會平靜，心地會純潔。這樣的人不因逆境、失敗、損失而心生漣漪。

 心念一定要成為菩提（智性）的僕人，而不是成為感官的奴隸，它一定要會明辨，不讓自己執著於肉體。就像羅望子的果實，熟透了，就會和外殼漸漸分離，心念也要和身體這個殼分離。用石頭去敲青的、未熟的羅望子果，會傷到內部的果肉。若是敲成熟的果實呢？那殼子會掉落，果肉和種子則完好無傷。成熟的修行人，不會感受到命運的打擊，不成熟的人，才會受傷。

~~ 沙迪亞賽巴巴

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2012/03/06

When the heart is pure, the light of wisdom shines. - Baba

Sincere repentance is enough to transmute sin into sanctity. The Lord graciously accepts contrition and pours His blessings. Did not the dacoit Rathnakara, who was engaged in acts of sin until the moment when wisdom dawned, become a saint through repentance? He became Sage Valmiki (the author of the epic Ramayana), is it not? His story is proof of the value of contrition. You may ask, is it enough to be free from the effects of sin alone? Should not the effects of punya (merit) be given up too? Yes, you should. Just as the roaring forest fire reduces to ashes everything in its way; so too the mighty conflagration of wisdom (Jnana) will consume and destroy all sin and all merit.

- Geetha Vahini, Chap 11.

心地純淨，般若之光就會照耀。

誠心的懺悔，足以化罪過為神聖，主會仁慈的接受懺悔，降下祝福的法雨。大土匪Rathnakara不就是透過懺悔而變成聖者的嗎？他一直都在為惡，直到那一刻，他忽然大悟。結果不是成了聖者伐爾米基（《羅摩演義》的作者）嗎？他的故事證明了懺悔的價值。你也許會問，光只是免除自己的罪業，夠嗎？功德不是也一樣該放棄嗎？是的，應該拋棄。何以故？雖然人沒有放棄罪業的自由，卻有放棄功德善業的自由。般若智慧的巨火，能像遼原之火一般，消化、摧毀一切罪業與善業。

~~ 沙迪亞賽巴巴

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2012/03/07

Let your every deed (Karma) be suffused with love, humility, compassion and non-violence. - Baba

The world is a structure raised on one strong pillar - ”I". This "I” is dormant during your deep sleep and hence there is no world so far as you are concerned. Similarly before you were born, and after you die, there is no world of which you are conscious. To acquire and stay fixed in this Jnana (wisdom), you must pass through the preparatory schools of Karma (dedicated activity) and Upaasana (contemplation). Dedicated activity helps you cleanse the heart of egoistic impulses. Contemplation helps you to consistently focus attention on the Universal, the Absolute. Then jnaana emerges and stays within you for ever. Once you win that jnaana, you are the equal of the wisest, for there is nothing more to know.

- Divine Discourse, March 3, 1965.

這個世界是建築於一根強固的柱子上的結構，這根強固的柱子是︰「我」。在你深睡時，這個「我」處於蟄伏狀態，所以對你而言，世界不存在。與此類似，在你出生前和死後，你也沒有意識到世界的存在。此般若智慧，若欲具有，並常住於其中，你就得通過奉獻式的行動和冥想這兩間預備學校。奉獻式的行動能幫你清潔心中一些自我中心的想法，冥想則幫你集中注意力於梵（道）。然後般若智慧就產生，並且永遠在你心中。一旦獲得那般若智慧，你便與最有智慧的人不分軒輊，因為沒有你還需要知道的事了。

~~ 沙迪亞賽巴巴

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2012/03/08

Selfless and pure love leads you to God. Nature is the best example of Selflessness. - Baba

“To acquire this sacred spiritual Jnana, one thing is essential: Sraddha, steady faith in the Sastras and the Teachers, and in the acquisition of Jnana. Without earnestness born of faith, no task however tiny can be accomplished by man. Therefore, you can yourselves see how essential it is for earning Jnana. Sraddha is the incomparable treasure chest of Sama (control of senses), Dama (self-control, patience), Uparathi (mind control by withdrawing senses from sensory objects), Thithiksha (vigilance, fortitude) and Samadhana (mind control by poise), each one a coveted possession.

“Sraddha is only the first step. You must have been yearning to imbibe the teachings I am imparting. This is very necessary. Along with these, you must also be vigilant; do not yield to sloth. Again, you may fall into company that is not congenial or encouraging. To escape the evil influence of such company and to strengthen your mind to avoid it altogether, mastery over the senses is required.

“Do not admit doubt into you. Want of faith or steadiness is not as destructive as the venom of doubt. In its operation and consequence, it is like the tubercular bacilli. It is born in Ajnana and it penetrates into the cavity of the heart of man and breeds there. It is the parent of disaster.

- Geetha Vahini, Chap 11.

要得到這個珍貴的般若智慧，有一件不可或缺的東西：信心（Sraddha）──對經典和老師堅定的信心，對得到般若的信心。缺少了出自信心的認真態度，會一事無成。信心對於得到般若智慧的重要性，由此可見。信心是個無與倫比的寶庫，裡面藏了Sama（感官控制），Dama（自制、耐性），Uparathi（收攝感官，將其從感官事物上拉回），Thithiksha（平常心。對於得失、逆境處之泰然），Samadhana（用體位法來控制心念），每一件寶物都令人垂涎。

信心只是第一步。你一定很渴望吸收我所傳授的教誨，這很有必要。此外，你還要保持警醒，不能怠惰鬆懈。還有，你可能不幸結交了損友。為了避開這些人邪惡的影響，並強化自己的心念，徹底避免其影響，駕馭感官是必須的。

勿讓懷疑進入心中，缺乏信心或信心不堅，還不如疑心之毒那樣有破壞力。疑心就像結核菌一樣，在無明中誕生，鑽入人的心腔，在那裡滋生。它是災難的來源。

~~ 沙迪亞賽巴巴

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2012/03/09

Avoid hating, envying or even disliking anyone. Put love into practice through service. - Baba

One wish leads to another; one bond brings about ten others. You marry; you get a daughter who has to be given in marriage; you struggle to finish your education; you struggle to finish your son's education; he struggles to finish his son's. Thus it goes on, like a never-ending chain. 'This one wish if fulfilled will be enough, I won't ask for anything more", you say; but I know you will come and ask for something else, which is the consequence of that wish. It is in the very nature of human desire; for, the joy one gets through its satisfaction is imperfect, limited, temporary, pregnant with grief. You sow bitter seeds and pray for a harvest of sweetness. You wail over the soil, the plant, the rain. What can they do? The seeds themselves are diseased, defective.

- Divine Discourse, March 3, 1965.

一個願望導致另外一個，一個束縛帶來其他十個束縛。你結婚，生了一個女兒，將來結婚，又要嫁出去；你努力完成學業；你努力完成你兒子的學業；他又拼命去完成他的兒子的學業，就這樣繼續下去，沒完沒了。你說：「這個願望若實現，就夠了，我不會再要更多。」可是我很清楚你會再來要別的東西，它是原先那個願望的結果。這是人類欲望的天性，因為，透過欲望的滿足而得到的快樂，是不完美、有限、暫時的，還孕育了悲傷。你播下苦的種子，卻祈求收穫是甘，你哀泣，埋怨土壤、作物、雨水，它們有什麼辦法？是種子本身有病、有缺陷。

~~ 沙迪亞賽巴巴

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2012/03/10

You should be heroes in practice, not merely in platform speeches. - Baba

Give up the idea that you are the doer and that you are the beneficiary. You can do this by dedicating both deed and fruit to the Lord. Then, no sin can affect you, for you are not the doer and the deed must perforce be holy. Like oil on the tongue, collyrium on the eye, lotus leaf on water, the deed is with you, but not of you. Whatever you do or hear or see, you remain unaffected, devoid of deeds, innocent of listening or seeing. The joy derived from the external world opens the gateways of grief; it is fleeting. But you are eternal, the very source of Bliss, above and beyond all this, the Atma Swaroopa (Inner consciousness, God) itself. That is your genuine nature. You are unrelated to these activities that are called deeds and these consequences which you now mistake as real. You are not the doer, you are just the Witness, the Seer! All your perplexity has arisen from the delusion that you are the doer, from your ego and the sense of ‘mine.’ Know the Brahman. Take up the tasks but renounce the consequences. Giving up the fruit of activity is far superior to the giving up of activity itself. Karma Yoga is far superior to Karma Sanyasa.

- Geetha Vahini, Chap 11.

放棄「我是（此事的）為者和受益人」這種心態，把行動和成果二者都獻給上帝，那麼你就不再受任何罪業影響──因為你不是為者，於是所做所為只好是神聖的了。行為就像舌頭上的油脂、眼睛上的眼藥水和水面上的蓮葉，如影隨形，但並不是「你的」。不管做什麼、聽到什麼、看見什麼，你都要如如不動，不受影響，為而無為，聽而無聽，視而無視。

從外在世界得來的快樂，是打開了通往悲傷的大門，那快樂是短暫的。可是你是永恆的，你就是極樂的源頭，超越所有這些，你的本來面目是阿特曼，你和那些行動、所做所為無關，和結果無關，你誤認那些結果為真實不虛。你不是為者，你只是見證者、目擊者。所有你的困惑，都是因為你的我執和「我所（mine：我的）」的妄見，認為自己是為者，而生起。

要去知道梵（上帝）。工作，但不計較、不在乎結果，不求有結果。放棄行動的成果，遠勝過放棄行動本身；把行動當作瑜伽，遠勝過不從事行動。

~~ 沙迪亞賽巴巴

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