摘自《室利 羅摩克里希那言行錄》

集會(huì)結(jié)束，奉獻(xiàn)者在廟宇花園閑逛。M直接向Panchavati的方向走去。這時(shí)候大約是下午五點(diǎn)鐘。過了一會(huì)兒，他回到師父的房間。在較小的北面陽臺(tái)上，他目擊了令人驚異的景像。

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!”

室利羅摩克里希納屹立不動(dòng)，被少數(shù)奉獻(xiàn)者包圍著，納蘭德在唱歌。M除了聽見師父甜美的歌聲之外，并沒有聽到其他人在唱歌。他望著室利羅摩克里希納，馬上驚呆了。一位奉獻(xiàn)者告訴M師父正處于三摩地。M從來沒有看見或者聽見這樣的東西。他在驚愕中保持沉靜，想：“人有可能在對(duì)神的覺悟中忘卻世界嗎？多么深的信仰和虔誠(chéng)，以致能引發(fā)出這種狀態(tài)！”

Narendra was?singing:

納蘭德唱著：

Meditate, O my mind, on the?Lord Hari,

我的頭腦在冥想至上的主，

The Stainless One, Pure Spirit?through and through.

純潔無暇的至高者，完完全全的純潔精神。

How peerless is the Light that?in Him shines!

他閃耀的光是多么地出類拔萃！

How soul-bewitching is His?wondrous form!

他令人驚訝的形態(tài)是多么地迷人！

How dear is He to all His?devotees!

他對(duì)所有奉獻(xiàn)者是多么地親切！

Ever more beauteous in?fresh-blossoming love

含苞欲放的愛多么美麗，

That shames the splendour of a?million moons,

無數(shù)個(gè)月亮也黯然失色，

Like lightning gleams the glory?of His form,

他的榮耀閃電般地擦過，

Raising erect the hair for very?joy.

頭發(fā)也在狂喜中豎起來。

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!

唱到最后一句的時(shí)候，師父的身體發(fā)抖了。他的頭發(fā)直豎到末梢，狂喜的熱淚從臉頰流下，嘴角不時(shí)地浮現(xiàn)出微笑。他真的見到出類拔萃的神，是“無數(shù)個(gè)月亮也黯然失色嗎”？這是神的異像，靈性的本質(zhì)嗎？嚴(yán)厲的戒律和訓(xùn)練，強(qiáng)大的信心和虔誠(chéng)一定是這種異像的必要條件！

The song went on:

又繼續(xù)唱：

Worship His feet in the lotus?of your heart;

用你的心去敬拜他的蓮花足；

With mind serene and eyes made?radiant

用平靜的頭腦明亮你的雙眼，

With heavenly love, behold that?matchless sight.

用神圣的愛去看無比的景像。

Again that bewitching smile.?The body motionless as before, the eyes half?Shut, as if beholding a strange inner vision.

他嘴角又浮現(xiàn)出迷人的微笑，身體仍然以往地靜止不動(dòng)，半瞇著眼睛，仿佛看見了奇異的內(nèi)在景像。

The song drew to a close.?Narendra sang the last
lines:

歌聲將近結(jié)束。納蘭德唱最后一段：

Caught in the spell of His?love’s ecstasy,

他迷人的愛充滿魅力，

Immerse yourself for evermore,?O mind”

頭腦始終沉浸在自我內(nèi)，

In Him who is Pure Knowledge?and Pure Bliss.

里面的是純潔的知識(shí)和喜悅。

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:

他已經(jīng)見證了三摩地的景像和神的喜悅，給M留下一個(gè)揮之不去的印象。M深深地感動(dòng)，他回到了家，醉人的心靈之歌依然不時(shí)地在耳邊回響：

Immerse yourself for evermore,?O mind,

頭腦始終沉浸在自我內(nèi)，

In Him who is Pure Knowledge?and Pure Bliss.

里面的是純潔的知識(shí)和喜悅。

===================================

The conversation drifted to?Hanuman, whose picture hung on the wall in the Master’s room.

現(xiàn)在談到了掛在師父房間墻壁上的猴神哈奴曼。

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:

室利羅摩克里希納說：“試想像一下哈奴曼的思想狀態(tài)。他不在乎金錢、榮譽(yù)、衣食和別的東西，只渴望神。他帶著隱藏在水晶柱子的重型武器潛逃，曼度陀哩開始用各種水果引誘他，這樣他就會(huì)掉下來，武器掉在地上，但他卻不那么輕易上當(dāng)。為了對(duì)她的說服作出回應(yīng)，他唱了這首歌：

Am I in need of fruit?

我真的需要果實(shí)嗎？

I have the Fruit that makes?this life Fruitful indeed.

我已經(jīng)擁有豐盛的生命果實(shí)，

Within my heart The Tree of?Rāma grows,

羅摩樹的果實(shí)在我心中成長(zhǎng)，

Bearing salvation for its?fruit.

結(jié)出了拯救的果實(shí)。

Under the Wish-fulfilling?Tree

我在羅摩的愿望樹下，

Of Rāma do I sit at?ease,

自由自在地坐著，

Plucking whatever fruit I?will.

采摘自己喜愛的果實(shí)。

But if you speak of fruit
–

倘若你要說果實(shí)，

No beggar, I, for common fruit.

我不乞討偽劣的。

Behold, I?go,

看，我要走了，

Leaving a bitter fruit for?you.”

給你留下苦澀的果實(shí)。

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.

室利羅摩克里希納唱著，就進(jìn)入了三摩地。他又再次半閉著眼，身體像照片一樣靜止不動(dòng)。僅僅是一分鐘之前，奉獻(xiàn)者們還是與他有說有笑，現(xiàn)在所有的眼睛都牢牢地盯住他。M第二次看見師父進(jìn)入三摩地狀態(tài)。

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.

過了很長(zhǎng)一段時(shí)間，師父恢復(fù)了普通人的知覺。他的臉上煥發(fā)出微笑，身體松馳下來；他的感官開始以普通人的方式運(yùn)作。他重復(fù)念誦羅摩圣名的時(shí)候喜極而泣。M懷疑這位幾分鐘前行為像五歲小孩的人是否圣人。

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.

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?

Then Sri Ramakrishna sang a?song glorifying the Power of faith:

室利羅摩克里希納然后唱了一首贊揚(yáng)信心力量的歌：

If only I can pass away?repeating Durga’s name,

我在臨終時(shí)重復(fù)杜迦的圣名，

How canst Thou then, O Blessed?One,

神圣的至高者，

Withhold from me?deliverance,

盡管我是可惡，

Wretched though I may?be?

你為何要把我拯救？

The Master continued: “Faith?and devotion.?One realizes God easily through?devotion.?He is grasped through ecstasy of?love.”

師父繼續(xù)說：“這就是信心和虔誠(chéng)。人通過虔誠(chéng)會(huì)容易地認(rèn)識(shí)神。他通過心醉神迷的愛來領(lǐng)悟神?！?/span>

With these words the Master?sang again:

師父又再次唱：

How are you trying, O my mind,to know the nature of God?

我的頭腦，你是如何去嘗試了解神的本性？

You are groping like a madman?locked in a dark room.

你就像禁閉在暗室的瘋子，在黑暗中摸索。

He is grasped through ecstatic?love; how can you fathom Him without?it?

他是通過心醉神迷的愛去領(lǐng)悟；你怎么能夠不用愛去探索它呢？

Only through affirmation, never?negation, can you know Him;

你只有通過肯定，并非否定，才能認(rèn)識(shí)他；

Neither through Veda nor?through Tantra nor the six darsanas.

既非吠陀經(jīng)，也非坦陀羅，也非六派哲學(xué)。

It is in love’s elixir only?that He delights, O mind;

噢！頭腦，只有愛的萬能藥才能讓他喜悅；

He dwells in the body’s inmost?depths, in Everlasting Joy.

他住在身體的最深處，在永恒的歡樂里面。

And, for that love, the mighty?yogis practise yoga from age to age;

為了那種愛，眾多偉大的瑜伽士世世代代地練習(xí)瑜伽。

When love awakes, the Lord,?like a magnet, draws to Him the soul.

一旦愛被喚醒，神會(huì)像磁鐵一樣，把靈魂吸引到身邊。

He it is, says Ramprasad, that?I approach as Mother;

游詠詩人說，他同樣也是我親近的母親；

But must I give away the?secret, here in the market-place?

難道我要在聚會(huì)透露這個(gè)秘密嗎？

From the hints I have given, O?mind, guess what that Being is!

噢！頭腦，請(qǐng)根據(jù)我暗示的線索，猜猜這是什么！

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.

師父唱著唱著，就進(jìn)入了三摩地。他雙手合十地坐在長(zhǎng)椅子上，面向西方，筆直的身體靜止不動(dòng)。所有人都期待地望著他。維德雅瑟格也一言不發(fā)，目不轉(zhuǎn)睛地看著師父。

梵天和薩緹是同一的

Brahman and ?akti 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.

過了一會(huì)兒，室利羅摩克里希納表現(xiàn)出恢復(fù)正常狀態(tài)的跡象。他深深地吸一口氣，然后微笑著說：‘心醉神迷的愛和虔誠(chéng)是認(rèn)識(shí)神的方法——那就是說，人一定要愛神。他既是梵天，也被稱為母親。

He it is, says Ramprasad, that?I approach as Mother;

游詠詩人說，他同樣也是我親近的母親；

But must I give away the
secret, here in the market-place?

難道我要在聚會(huì)透露這個(gè)秘密嗎？

From the hints I have given, O
mind, guess what that Being is!

噢！頭腦，請(qǐng)根據(jù)我暗示的線索，猜猜這是什么！

“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 ?akti.?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.

“游詠詩人只是叫頭腦猜想一下神的本性。他希望它（頭腦）能夠明白為什么《吠陀經(jīng)》里稱的梵天會(huì)被他叫做母親。他既沒有屬性，同時(shí)也是具有屬性。他是梵天，同時(shí)也被稱為薩緹。他被認(rèn)為是寂靜不動(dòng)的時(shí)候，就會(huì)被稱作梵天；他被認(rèn)為是創(chuàng)造、維系和毀滅的力量的時(shí)候，就會(huì)被稱作原初能量——卡利女神。

“Brahman and ?akti 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.

“梵天和薩緹是同一的，就像火和它的燃燒動(dòng)力一樣。我們談到了火，就會(huì)自然地聯(lián)想到它燃燒的動(dòng)力。此外，火的燃燒動(dòng)力也意味著火本身。如果你接受其中之一，就必須要接受另一個(gè)。

“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:

“梵天也獨(dú)一無二地被稱作母親，這是因?yàn)槟赣H是偉大的愛的對(duì)象。人只有通過愛才能認(rèn)識(shí)神。入迷的感覺、虔誠(chéng)、愛和信心——這些都是手段。聽聽一首歌：

As is a man’s meditation, so is?his feeling of love;

隨著靜心的深入，愛也會(huì)隨之加深；

As is a man’s feeling of love,?so is his gain;

人有了愛的感覺，財(cái)富也隨之增加。

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

在母親神卡利腳下的甘露湖里，

My mind remains
immersed,

只要我的頭腦仍然還沉浸在內(nèi)，

Of little use are worship,
oblations, or sacrifice.

崇拜、獻(xiàn)祭和供奉也顯得無用。

=============================================

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.”

“我習(xí)慣每一眼都直接地去看神，正如我看你一樣?，F(xiàn)在我在出神狀態(tài)之下看見了神的異像。人認(rèn)識(shí)神之后，會(huì)變得像孩子，也會(huì)獲得了自己所專注的對(duì)象的本性。神的本性如同小孩。孩子堆徹好自己的玩具小屋，然后把它破壞；神在宇宙的行為同時(shí)也是創(chuàng)造、維系和毀滅。更進(jìn)一步地說，小孩子并不受任何基質(zhì)的控制，神也超越于三種基質(zhì)——善良形態(tài)、激情形態(tài)和愚昧形態(tài)。這就是帕臘瑪罕薩（至尊天鵝）為何會(huì)把五個(gè)或者十個(gè)小孩留在身邊，這樣他們就會(huì)逞現(xiàn)出自己的本性?！?/span>

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來自阿格帕拉的年輕人，大約二十二歲左右。他是一位新來者，只要進(jìn)入廟宇花園，就會(huì)坐在師父身邊，低聲地對(duì)他說自己的想法。那天，他坐在師父附近的地板上。

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.

師父（對(duì)年輕人說）：“人通過模仿其他人的特征，會(huì)改變自己的本性。通過采取女性姿態(tài)，他可以消除像強(qiáng)烈欲望那樣的激情。他的行為會(huì)逐漸變得像女性。我留意過戲劇里面扮演女性角色的男性說起話來像婦女，或者洗澡的時(shí)候像女性那樣刷起牙來。星期二或者星期六再來。”

(To?Prankrishna) “Brahman and ?akti are inseparable.?Unless you accept ?akti, 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.

（對(duì)帕蘭克里希納說）：“梵天和薩緹是不可分割的。除非你接受薩緹，否則會(huì)發(fā)現(xiàn)整個(gè)宇宙都是不真實(shí)——‘我’，‘你’，房子，建筑物和家庭。世界看上去堅(jiān)固可靠是因?yàn)楸澈笥性跄芰吭谥沃＜偃鐩]有了支撐點(diǎn)，沒有了框架的制成材料，沒有了框架，也就不可能有杜迦女神的美麗肖像?！?/span>

“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.

“不放棄俗氣，人就不可能喚醒自己的靈性知覺，也不能夠認(rèn)識(shí)神。即使他擁有少許世俗欲望的跡象，也只是個(gè)偽君子。沒有正直，就不能夠認(rèn)識(shí)神。

Cherish love within your heart;?abandon cunning and deceit:

請(qǐng)珍視你內(nèi)心的愛，放棄狡詐和欺騙；

Through service, worship,?selflessness, does Rama’s blessed vision come.

通過服務(wù)、敬拜和無私精神，羅摩的祝福會(huì)降臨。

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.”

“即使從事世間活動(dòng)，例如辦公室工作和經(jīng)商，也應(yīng)當(dāng)保持真誠(chéng)。真誠(chéng)是卡利年代唯一的靈性紀(jì)律?！?/span>

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.'”

帕蘭克里希納：“是的，先生。《大涅磐坦陀羅》曾經(jīng)說過：‘女神，這個(gè)宗教使它超越了任何的誠(chéng)實(shí)、自制、專注于利益他人、平靜和憐憫?！?/span>

MASTER: “Yes.?But these ideas must be?assimilated.”

師父：“對(duì)，不過這些想法一定要收集起來?！?/span>

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.

室利羅摩克里希納坐在小睡床上。他看著羅哈爾，正處于一種狂喜的狀態(tài)。突然間，他對(duì)年輕門徒和靈性上的孩子充滿了父母般的愛。不久之后，他就進(jìn)入了三摩地。奉獻(xiàn)者們坐在那里也說不出話來，用驚奇的眼神望著師父。

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.

師父恢復(fù)了部分意識(shí)，說；“為什么我看見羅哈爾的時(shí)候，會(huì)燃點(diǎn)起內(nèi)在的靈性感覺呢？你越向神的方向前進(jìn)，就會(huì)越來越少地看到他的榮耀和偉大。求道者起初會(huì)看見十只手臂的女神異像；那個(gè)肖像里面展現(xiàn)出一種偉大的力量。下一個(gè)異像就是一位兩臂的神；不再是十只手臂，各自持有不同的武器和發(fā)射物。然后求道者會(huì)看見哥帕拉的異像，里面并無力量的跡象。這是一個(gè)溫柔小孩的形態(tài)，在較遠(yuǎn)處也有其他的異像。求道者然后只是看見了光?！?/span>

“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.

“獲得神識(shí)之后，推斷和辯別會(huì)消失，并且會(huì)在三摩地里面與神誠(chéng)懇交談。只要一個(gè)人意識(shí)到了多樣性，只要意識(shí)到了宇宙和各種生命的具體表現(xiàn)，只要意識(shí)到了‘我’和‘你’，那么推論與分辨還能持續(xù)多久呢？當(dāng)他真正地明白到萬物渾然一體之后，就會(huì)變得沉默。翠藍(lán)加尊者就是這種情形。”

“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.

“你可否留意到婆羅門盛宴的情形？起初是一陣很大的喧囂，但他們的肚子填得越來越飽，喧鬧聲就會(huì)越來越小。最后一道菜‘凝乳和糖果’擺上桌子的時(shí)候，他們用手鏟起了盤子上的乳塊，只會(huì)聽見‘酥，酥’的聲音，再也沒有其他聲音了。下一步就是進(jìn)入睡眠狀態(tài)的三摩地里面，再也沒有喧囂了。”

(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.

（對(duì)M和帕蘭克里希納說）：“很多人都在談?wù)撹筇熘R(shí)，可他們的頭腦卻總是被較低層次的事所占有：房子、建筑物、金錢、名譽(yù)和享樂的感覺。只要你站在紀(jì)念碑腳下，會(huì)見到馬匹、馬車、英國(guó)人和英國(guó)女人；當(dāng)你爬到紀(jì)念碑的頂端，卻看見天空和海洋正在延伸到無限之處，那么你就不會(huì)欣賞建筑物、馬車和人。他們看上去如同螞蟻?！?/span>

“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.

“獲得梵天知識(shí)之后，對(duì)世界的依戀，還有對(duì)‘女人和金錢’的熱愛也一同消失了，所有的激情都會(huì)驟然停下。園木在燃燒，會(huì)發(fā)出噼啪聲，也看見了火焰。園木燒光了，只留下灰燼，再也聽不到聲音了。依附被破環(huán)，口渴也隨之消失，最后會(huì)得到了平靜?！?/span>

“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.

“你離神越近，會(huì)覺得越平靜。平靜，平靜，平靜——至高的平靜！你離恒河越近，會(huì)越感覺到它的涼快。當(dāng)你跳入恒河的時(shí)候，會(huì)感覺到完全地平靜?！?/span>

“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.”

“至于宇宙和它的創(chuàng)造物，還有二十四條宇宙法則，全部都是因?yàn)樯穸嬖?。倘若排除了神，什么也不?huì)留下。倘若你在數(shù)字‘一’后面加上很多個(gè)零，數(shù)字會(huì)持續(xù)增大；如果沒有了‘一’，‘零’就失去了任何價(jià)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.

師父繼續(xù)說；“如同往昔一樣，獲知了梵天知識(shí)之后——進(jìn)入三摩地之后——一些人會(huì)從意識(shí)的高處走下來——仍然保留著‘知識(shí)的自我’或者‘奉獻(xiàn)的自我’；好像市集解散之后，一些人為了自己甜美的意愿，仍然逗留在市集所在的地方。像納蘭德那樣的圣人就屬于這種情形。他們?yōu)榱私虒?dǎo)其他人的目的而保留著‘虔誠(chéng)的自我’。商羯羅也是為了同樣的目的而保留著‘知識(shí)的自我’?！?/span>

“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.

“倘若對(duì)世俗有輕微的依戀，神就不可能被認(rèn)識(shí)。如果一條線有輕微的纖維伸了出來，就不能穿過針眼?！?/span>

“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.

“人認(rèn)識(shí)到了神，憤怒和欲望會(huì)出現(xiàn)。它們好像一根被火燃燒的線。它看上去像一根線，但僅僅是一陣噴煙就消散了。”

“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.”

“只要頭腦從依附中釋放出來，神就可以被認(rèn)識(shí)。凡是出自純潔的頭腦內(nèi)的都是神的聲音。純潔的頭腦也是純潔的覺道；同時(shí)又是純潔的阿特曼；因?yàn)槌松?，沒有其他比此更為純潔。但是為了覺悟神，人必須要超越羯磨和阿羯摩?！?/span>

The Master sang in his?melodious voice:

師父用優(yōu)美的音調(diào)唱著；

Come, let us go for a walk, O?mind, to Kāli, the Wish-fulfilling Tree,

頭腦，來吧！

讓我們來到卡利女神的愿望樹下，

And there beneath It gather the?four fruits of life.?.?.
.

樹上結(jié)出四種生命的果實(shí)……

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.

室利羅摩克里希納走到房間外面的走廊上，然后坐下。帕蘭克里希納和其他奉獻(xiàn)者陪伴著他。哈扎拉也坐在那里。師父微笑著對(duì)帕蘭克里希納說：“哈扎拉并不是一個(gè)視同而戲的人。如果這里發(fā)現(xiàn)了一座大圣殿，那么哈扎拉就是一座較小的圣殿?！彼腥硕即笮ζ饋?。一位名為納瓦庫瑪兒的紳士來到門前，并且站在那里。奉獻(xiàn)者們一看見他，他立即離開?！班?！自我的化身！”室利羅摩克里希納評(píng)論著。

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.

大約早上九點(diǎn)半，帕蘭克里希納向師父告辭。不久之后，一位游詠詩人在弦樂器的伴奏下，唱起了一些虔誠(chéng)的歌。師父在傾聽著歌聲的時(shí)候，一位名為柯達(dá)?切特吉的居士奉獻(xiàn)者身穿官服，走進(jìn)屋里。他是一位擁有虔誠(chéng)氣質(zhì)的人，珍愛溫達(dá)文的牧牛姑娘。神的話語會(huì)讓他流下眼淚。

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:

柯達(dá)的來到在師父心中喚起了克里希納在溫達(dá)文的生活情節(jié)。師父開始在神之愛里面變得興奮，站起來向柯達(dá)致意，還唱起歌來：

Tell me, friend, how far is the?grove

親愛的朋友，請(qǐng)你告訴我，

Where Krishna, my Beloved,?dwells?

克里希納所在的小樹林離此有多遠(yuǎn)？

His fragrance reaches me even?here;

他的芳香延伸到我這里來；

But I am tired and can walk no?farther.?. .

而我卻感到疲倦，再也不能走得更遠(yuǎn)……

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.

室利羅摩克里希納呈現(xiàn)出羅陀對(duì)待克里希納的態(tài)度，一邊唱著，一邊進(jìn)入了三摩地。他站在那里，如同帆布上的油畫，神圣喜悅的淚珠從兩個(gè)臉頗上滾動(dòng)下來。

Kedār knelt before the Master.?Touching his feet, he chanted a
hymn:

柯達(dá)跪在師父面前，觸摸著他的腳，唱起了圣歌：

We worship the?Brahman-Consciousness in the Lotus of the Heart,

我們敬拜心蓮內(nèi)的梵天意識(shí)，

The Undifferentiated, who is?adored by Hari, Hara, and Brahma;

哈瑞、哈里與梵天并無分別；

Who is attained by yogis in the?depths of their meditation;

透過瑜伽修行而進(jìn)入深深的冥想中，

The Scatterer of the fear of?birth and death,

生與死的恐懼便會(huì)消散，

The Essence of Knowledge and?Truth, the Primal Seed of the world.

知識(shí)和真理的本質(zhì)、世界的原初種子便會(huì)呈現(xiàn)。

After a time the Master?regained consciousness of the relative world.
Soon Kedār took his leave and returned to his?office in Calcutta.

過了一會(huì)兒，師父恢復(fù)了相對(duì)世界的意識(shí)?？逻_(dá)爾很快便離開，回到加爾各答的辦公室。

==========================================

師父的不同靈性狀態(tài)

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.

現(xiàn)在，一些奉獻(xiàn)者從康耐迦來到這里，在鼓聲和鐃鈸的伴奏下，唱起了歌來。他們來到了位于走廊東北面的室利羅摩克里希納的房間，師父正興致勃勃地融入在音樂中，在神圣的歡樂中變得興奮起來，與他們一起跳舞。他不時(shí)地進(jìn)入了三摩地，像雕像似的站立著。他正處于這些神圣狀態(tài)下，奉獻(xiàn)者們把厚厚的淡黃色花環(huán)圍到他的脖子上。師父迷人的形態(tài)讓奉獻(xiàn)者們想起了神的另一位化身柴坦尼亞。師父交替地經(jīng)歷了三種不同非凡狀態(tài)：最深入的狀態(tài)，完全地失去了對(duì)外界的認(rèn)知；半意識(shí)狀態(tài)，以一種入迷的愛與奉獻(xiàn)者們載歌載舞；全意識(shí)狀態(tài)，與奉獻(xiàn)者們一起大聲唱歌。這真是一幅神的景像：師父在三摩地里屹立不動(dòng)，脖子上掛著芳香的花環(huán)，面容散發(fā)著愛，奉獻(xiàn)者們圍在他周圍又唱又跳。

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.

午飯時(shí)間到了，室利羅摩克里希納穿上了塹新的黃色衣服，坐在小睡床上。他的膚色呈現(xiàn)出金黃色，與黃色的衣服混和在一起，讓奉獻(xiàn)者們的眼睛也著迷。

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.

午飯過后，室利羅摩克里希納在小睡床上休息了一會(huì)兒。他的房間里面和外面都擁洪了奉獻(xiàn)者，他們之中包括柯達(dá)、薩倫什、羅姆、曼奴莫罕、吉里德拉、羅哈爾、博伽梵納特和M，羅哈爾的父親也在場(chǎng)。

=====================================

師父在三摩地里的體驗(yàn)

Master’s experiences in?samādhi

?

AMRITA: “Sir, how do you feel?in samādhi?”

阿里塔：“先生，你在三摩地內(nèi)的感覺怎么樣？

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.”

師父：“你也許聽說過只要下定決心冥想黑蜂，蟑螂也會(huì)變成黑蜂。你知道我有什么感覺嗎？我感覺就像一條從罐子里放出來的魚游進(jìn)恒河水里?！?/span>

AMRITA: “Don’t you feel at that?time even a trace of ego?”

阿里塔：“你在那個(gè)時(shí)候沒有感覺到任何自我的痕跡嗎？”

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.

師父：“對(duì)，通常仍然會(huì)保留少許的自我。無論你多么努力地用旋轉(zhuǎn)磨石去磨一顆金色的谷粒，總是會(huì)有少許的金留在上面。又或者以一場(chǎng)巨大的火為例，自我好比火花。在三摩地里，我完全失去了對(duì)外界的知覺；但為了享受神圣的交流，神通常會(huì)在我身上保留少許的自我。只有‘我’和‘你’仍然保留著，享受是有可能的?！?/span>

“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，神有時(shí)候甚至?xí)ǖ簟摇暮圹E，然后會(huì)經(jīng)歷無活動(dòng)三摩地或者是無余依三摩地。這種體驗(yàn)難以形容。鹽娃娃企圖去量度海水有多深，但它還沒有潛到水底就溶化了。它完全與海水融合為一體。那么誰會(huì)回來告訴其他人海洋有多深呢？”