薄伽梵歌（二）
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中文
博伽梵歌（二）
（一九〇〇年五月二十八日讲于旧金山）
《博伽梵歌（Bhagavad Gita）》需要略作背景介绍。故事发生在俱卢之野（Kurukshetra）的战场上。约五千年前，同一王族的两支后裔为争夺印度帝国的统治权而兵戎相见。班度族（Pandavas）据有正义，而俱卢族（Kauravas）则握有强权。班度族兄弟共五人，当时隐居于森林之中。奎师那（Krishna）乃班度族之挚友。俱卢族甚至不肯割让针尖大小的土地予班度族。
全书开篇即是战场之景，双方都望见了自己的亲人与故旧——一位兄长在此方，另一位却在彼方；祖父在一侧，孙儿在另一侧。……当阿周那（Arjuna）望见对阵之中皆是自己的亲朋好友，意识到或许将不得不亲手杀戮他们时，他的心便动摇了，说他宁死也不肯出战。《博伽梵歌》由此展开。
对于世间你我而言，人生本是一场绵延不断的战争。……许多时候，我们欲将自身的软弱与怯懦美名其曰为宽恕与弃绝。乞丐的弃绝毫无功德可言。一个能够反击却选择隐忍的人，其隐忍才有功德；一个本有所有却选择放下的人，其放下才有功德。我们深知，生命中多少次因懒惰与懦弱而放弃了战斗，继而试图催眠自己的心灵，自欺欺人地以为自己无所畏惧。
《博伽梵歌》以这样一句意味深长的话语开篇：「奋起，王子！抛弃这软弱无力，抛弃这心灰意冷！站起来，战斗！」随后，阿周那试图与奎师那争辩，援引种种更高尚的道德理念，如不抵抗胜于抵抗云云。他在为自己辩解，却骗不了奎师那。奎师那乃是更高的真我（Atman），或曰神明。他立刻洞见了这番辩论的根底。在此一案例中，根本动因不过是软弱。阿周那望见自己的至亲，无法举刀相向。……
阿周那内心深处，情感与职责之间爆发了一场冲突。我们越接近禽兽，便越是陷于情感的地狱之中。我们称之为爱，其实不过是自我催眠。我们如同动物一般，受制于自身的情感。一头母牛能为幼崽舍命，任何动物皆能如此。那又如何？盲目的、鸟兽般的情感，断不能引人走向圆满。……人生之目标，乃是抵达永恒的意识！在彼境界中，情感毫无立足之地，感伤亦无容身之所，一切属于感官者皆不复存在——唯有纯粹理性之光明照耀，人方以灵性的本质屹立。
而今，阿周那正受制于这种情感主义。他并非自己本应成为的那种人——一位伟大的、自我克制的、以永恒理性之光明引领行动的觉悟圣者。他已变得如同动物、如同孩童，任凭心绪挟持了头脑，自欺欺人，还将自身的软弱以「爱」等华美名词加以掩饰。奎师那一眼洞穿了这一切。阿周那所言，形似见识浅薄之人，援引了种种理由，然而终究不过是蠢人之语。
「智者既不为生者而悲恸，亦不为死者而忧戚。」「奎师那说：」「你不能死，我亦不能死。从未有过我们不曾存在的时刻，亦永不会有我们不复存在的时刻。正如此生一人从孩童开始，历经青年与老年，死亡时他不过是迁入另一种形态的身躯而已。智者何须悲哀？」而这降临于你的情感狂潮，其根源何在？根源在于感官。「正是感官的触碰，带来了一切存在的属性：热与冷，苦与乐。它们来了又去。」人此刻悲苦，片刻后又欢悦。如此，他便无从体验真我（Atman）的本质。……
「存在永不能成为非存在，非存在亦永不能成为存在。……因此应知，遍透整个宇宙者，无始无终，不可更易。宇宙中不存在任何能够改变「那不变者」的事物。尽管此身有其起始与终结，而身中的居住者却是无限而无尽的。」
知晓这一切，则奋起战斗！不后退一步，此乃要义所在。……无论发生什么，都要战斗到底。任凭星辰偏离轨道！任凭整个世界与我们对立！死亡不过意味着换一件衣裳，又有何妨？如是战斗！你若变成懦夫，将一无所得。……向后退一步，你并不能避免任何厄运。你曾向世间一切神明哭告，苦难可曾停止？印度的大众向六千万神明哭泣，却依然像狗一样死去。这些神明在哪里？……只有当你已然成功，诸神才会前来相助。那又有何用？轰轰烈烈地去死。……这种向迷信屈膝跪拜、将自己出卖给自己心灵的行为，不配是你，我的灵魂。你是无限的、不死的、不生的。因为你是无限的灵性，成为奴隶便不配是你。……奋起！觉醒！站起来，战斗！即便要死，也在所不惜。没有人能帮你。你便是整个世界。谁能帮你？
「众生在我们人类的感官看来，诞生之前无从知晓，死亡之后亦无从知晓。唯在其间，他们才显现形象。有何可悲之处？
「有人以惊叹之目凝视真我（Atman）；有人以惊叹之语谈论真我；有人以惊叹之心谛听真我；另有人虽听闻真我，却终不能理解。」
然而，若你坚持认为杀戮这一切人是罪孽，则不妨从你自身种姓职责的立场来审视此事。……「将苦乐视为同一，将成败视为同一，起身而战。」
这是《博伽梵歌》另一奇特教义的开端——无执（non-attachment）之说。也就是说，我们必须承担自己行动的结果，因为我们执着于那些行动的结果。……「唯有作为职责而出于职责本身而为之的行为……方能斩断业（Karma）的束缚。」你绝不可能对此过度修行。……「即便你只行此瑜伽（Yoga）一丝一毫，它便能将你从可怖的生死轮回中救度出来。」
「阿周那，须知获得成功的心灵，乃是专注的心灵。那些被两千种题目所占据的心灵，其能量分散四溢。有人能言辞华丽，以为吠陀（Vedas）之外别无他物。他们渴望升天，渴望借助吠陀的力量获得种种好处，因而行种种祭祀。」如此之人，若不舍弃一切唯物主义的观念，断然无法在灵性之道上取得任何成就。
这是另一条重大的教训。若不舍弃一切物质性的观念，灵性之道便永无可能实现。……感官之中有何物？感官皆是幻相（Maya）。人们即便死后，仍欲保留感官——一双眼睛，一只鼻子。有人甚至幻想，彼世中他们将拥有比现世更多的感官器官。他们渴望通过肉身之眼，凝视端坐于宝座之上的神明，直至永恒——那是神的物质之身。……此类人的欲望皆关乎肉身，关乎饮食与享乐，不过是物质生命的延续。此类人无从思量此世俗生命之外的任何事物。此世俗之生，皆为肉身而活。「此类人永远无法达到那引领走向自由的专注境界。」
「吠陀所教之内容，仅属于三德（three Gunas），即悦性（Sattva）、变性（Rajas）与惰性（Tamas）这三种德性。」吠陀所教，不过是自然界的事物。人无法思量他们在地上从未见过的事物。若谈及天堂，他们想到的不过是端坐于宝座上的国王，以及焚香礼拜的人们。这一切皆是自然，超乎自然之外别无他物。因此，吠陀所教，无非自然而已。「超越自然，超越存在的二元对立，超越你自身的意识，不在乎任何事物，既不在乎善，也不在乎恶。」
我们已将自身与肉身认同为一体。我们唯是肉身，或者说，我们附属于一具肉身。若我遭人掐捏，我便哭叫。这一切皆是无稽之谈，因为我是灵魂。这一切苦难的锁链、幻想，众多动物、诸神与魔鬼，一切事物，整个世界——这一切皆源于我们将自身与肉身认同为一体。我是灵性。若你掐我，我为何跳起来？……审视这种奴役的状态。你不感到羞耻吗？我们自称宗教人士！我们自称哲学家！我们自称圣者！上主保佑！我们究竟是什么？活生生的地狱，我们就是这个。疯子，我们就是这个。
我们无法放弃对于肉身的执念。我们被束缚于尘土之中。……我们的观念便是埋葬死人的墓地。当我们离开肉身，便被成千上万的纽带缠缚于那些观念之上。
谁能不带任何执著而工作？这才是真正的问题所在。这样的人，无论其事业成功还是失败，皆一视同仁。即便毕生心血在一瞬间付之灰烬，他的心也不会发出一下虚假的跳动。「这便是那位永远为工作本身而工作、不在乎结果的圣者。他如此便超越了生死苦痛，如此便得到了解脱（Moksha）。」继而，他看见这种执著不过是幻相（Maya）。真我（Atman）永远不能被执著所缚。……继而，他超越了一切典籍与哲学。若心灵被书籍与典籍所迷惑，被旋涡所卷入，这一切典籍又有何益？此书这样说，彼书那样说。你该取哪一本？独立屹立！看见你自己灵魂的荣光，看见你必须工作。届时你便成为一个意志坚定的人。
阿周那问道：「一个意志坚定的人是什么样的？」
「奎师那答道：」「那个已舍弃一切欲望的人——不渴求任何事物，甚至不渴求此生、不渴求解脱（Moksha）、不渴求诸神、不渴求劳作、不渴求任何事物的人。当他已达到彻底的满足，他便不再有渴求。」他已看见了真我（Atman）的荣光，发现了世界、诸神以及天堂……皆存于自身的真我（Atman）之内。于是，诸神不再是诸神，死亡不再是死亡，生命不再是生命，一切都已改变。「一个人，若其意志已变得坚定，若其心灵不为苦难所扰，若他不渴求任何幸福，若他已脱离一切执著、一切恐惧、一切愤怒，则可谓觉悟之人。……
「正如龟能收回四肢，纵然你击打它，也不会有一只脚伸出，圣者同样能将一切感官器官收摄于内，」无物能将其强行拉出。任何事物都不能动摇他，无论诱惑还是其他。纵然宇宙在其周围翻腾，也不能在他心中激起一丝涟漪。
其后出现了一个极为重要的问题。有时人们会禁食多日。……当最邪恶的人禁食二十天，他便会变得相当温顺。禁食与苦身修行，世界各地的人皆有此类实践。奎师那的看法是，这一切皆是无稽之谈。他说，折磨自身的人，其感官会暂时退隐，却会以二十倍的力量再度涌现。……你应当怎么做？要义在于顺应自然——不行苦行。继续前行，工作，只须留意不要执着。在一个尚未学习并修习无执之秘诀的人身上，意志永远无法得到稳固。
我外出，睁开眼睛。若有某物在那里，我必然看见它。我无法自抑。心灵追逐感官。而今感官必须放弃对自然的一切反应。
「在为感官所束缚的世间而言是漆黑之夜之处，那自我克制者却是清醒的，那对他而言是白昼。……而世间是清醒的地方，圣者却在沉睡。」世间在哪里是清醒的？在感官之中。人们渴望饮食、渴望生育子嗣，然后如狗一般死去。……他们为感官而时时清醒，甚至连他们的宗教亦不过为此而服务。他们虚构一位神明来帮助自己，赐予他们更多的女人、更多的金钱、更多的孩子——从不祈求一位能帮助他们成为更像神明之人的神！「世界清醒之处，圣者沉睡；无明之人沉睡之处，圣者保持清醒」——在那光明的世界里，人不将自己视为鸟类、动物或肉身，而视为无限的灵性，不死而永恒。在那里，愚昧者沉睡，无暇也无有智识与力量去理解，圣者却在那里保持清醒。那对他而言是白昼。
「正如世间一切江河，川流不息地将水注入大海，而大海那宏阔庄严的本质依然不受任何扰动与改变；同样地，即便一切感官将自然的感受带入，圣者那似海洋的心灵也不知扰动，不知恐惧。」让苦难以千万条江河涌来，让幸福以百计奔流而至！我既非苦难之奴，亦非幸福之奴！
注释
English
The Gita II
(Delivered In San Francisco, on May 28, 1900)
The Gitâ requires a little preliminary introduction. The scene is laid on the battlefield of Kurukshetra. There were two branches of the same race fighting for the empire of India about five thousand years ago. The Pândavas had the right, but the Kauravas had the might. The Pandavas were five brothers, and they were living in a forest. Krishna was the friend of the Pandavas. The Kauravas would not grant them as much land as would cover the point of a needle.
The opening scene is the battlefield, and both sides see their relatives and friends — one brother on one side and another on the other side; a grandfather on one side, grandson on the other side. ... When Arjuna sees his own friends and relatives on the other side and knows that he may have to kill them, his heart gives way and he says that he will not fight. Thus begins the Gita.
For all of us in this world life is a continuous fight. ... Many a time comes when we want to interpret our weakness and cowardice as forgiveness and renunciation. There is no merit in the renunciation of a beggar. If a person who can [give a blow] forbears, there is merit in that. If a person who has, gives up, there is merit in that. We know how often in our lives through laziness and cowardice we give up the battle and try to hypnotise our minds into the belief that we are brave.
The Gita opens with this very significant verse: "Arise, O Prince! Give up this faint-heartedness, this weakness! Stand up and fight!" Then Arjuna, trying to argue the matter [with Krishna], brings higher moral ideas, how non-resistance is better than resistance, and so on. He is trying to justify himself, but he cannot fool Krishna. Krishna is the higher Self, or God. He sees through the argument at once. In this case [the motive] is weakness. Arjuna sees his own relatives and he cannot strike them. ...
There is a conflict in Arjuna's heart between his emotionalism and his duty. The nearer we are to [beasts and] birds, the more we are in the hells of emotion. We call it love. It is self-hypnotisation. We are under the control of our [emotions] like animals. A cow can sacrifice its life for its young. Every animal can. What of that? It is not the blind, birdlike emotion that leads to perfection. ... [To reach] the eternal consciousness, that is the goal of man! There emotion has no place, nor sentimentalism, nor anything that belongs to the senses — only the light of pure reason. [There] man stands as spirit.
Now, Arjuna is under the control of this emotionalism. He is not what he should be — a great self-controlled, enlightened sage working through the eternal light of reason. He has become like an animal, like a baby, just letting his heart carry away his brain, making a fool of himself and trying to cover his weakness with the flowery names of "love" and so on. Krishna sees through that. Arjuna talks like a man of little learning and brings out many reasons, but at the same time he talks the language of a fool.
"The sage is not sorry for those that are living nor for those that die." [Krishna says :] "You cannot die nor can I. There was never a time when we did not exist. There will never be a time when we shall not exist. As in this life a man begins with childhood, and [passes through youth and old age, so at death he merely passes into another kind of body]. Why should a wise man be sorry?" And where is the beginning of this emotionalism that has got hold of you? It is in the senses. "It is the touch of the senses that brings all this quality of existence: heat and cold, pleasure and pain. They come and go." Man is miserable this moment, happy the next. As such he cannot experience the nature of the soul. ...
"Existence can never be non-existence, neither can non-existence ever become existence. ... Know, therefore, that that which pervades all this universe is without beginning or end. It is unchangeable. There is nothing in the universe that can change [the Changeless]. Though this body has its beginning and end, the dweller in the body is infinite and without end."
Knowing this, stand up and fight! Not one step back, that is the idea. ... Fight it out, whatever comes. Let the stars move from the sphere! Let the whole world stand against us! Death means only a change of garment. What of it? Thus fight! You gain nothing by becoming cowards. ... Taking a step backward, you do not avoid any misfortune. You have cried to all the gods in the world. Has misery ceased? The masses in India cry to sixty million gods, and still die like dogs. Where are these gods? ... The gods come to help you when you have succeeded. So what is the use? Die game. ... This bending the knee to superstitions, this selling yourself to your own mind does not befit you, my soul. You are infinite, deathless, birthless. Because you are infinite spirit, it does not befit you to be a slave. ... Arise! Awake! Stand up and fight! Die if you must. There is none to help you. You are all the world. Who can help you?
"Beings are unknown to our human senses before birth and after death. It is only in the interim that they are manifest. What is there to grieve about?
"Some look at It [the Self] with wonder. Some talk of It as wonderful. Others hear of It as wonderful. Others, hearing of It, do not understand."
But if you say that killing all these people is sinful, then consider this from the standpoint of your own caste-duty. ... "Making pleasure and misery the same, making success and defeat the same, do thou stand up and fight.
This is the beginning of another peculiar doctrine of the Gita — the doctrine of non-attachment. That is to say, we have to bear the result of our own actions because we attach ourselves to them. ... "Only what is done as duty for duty's sake ... can scatter the bondage of Karma." There is no danger that you can overdo it. ... "If you do even a little of it, [this Yoga will save you from the terrible round of birth and death].
"Know, Arjuna, the mind that succeeds is the mind that is concentrated. The minds that are taken up with two thousand subjects (have) their energies dispersed. Some can talk flowery language and think there is nothing beyond the Vedas. They want to go to heaven. They want good things through the power of the Vedas, and so they make sacrifices." Such will never attain any success [in spiritual life] unless they give up all these materialistic ideas.
That is another great lesson. Spirituality can never be attained unless all material ideas are given up. ... What is in the senses? The senses are all delusion. People wish to retain them [in heaven] even after they are dead — a pair of eyes, a nose. Some imagine they will have more organs than they have now. They want to see God sitting on a throne through all eternity — the material body of God. ... Such men's desires are for the body, for food and drink and enjoyment. It is the materialistic life prolonged. Man cannot think of anything beyond this life. This life is all for the body. "Such a man never comes to that concentration which leads to freedom."
"The Vedas only teach things belonging to the three Gunas, to Sattva, Rajas, and Tamas." The Vedas only teach about things in nature. People cannot think anything they do not see on earth. If they talk about heaven, they think of a king sitting on a throne, of people burning incense. It is all nature, nothing beyond nature. The Vedas, therefore, teach nothing but nature. "Go beyond nature, beyond the dualities of existence, beyond your own consciousness, caring for nothing, neither for good nor for evil." .
We have identified ourselves with our bodies. We are only body, or rather, possessed of a body. If I am pinched, I cry. All this is nonsense, since I am the soul. All this chain of misery, imagination, animals, gods, and demons, everything, the whole world all this comes from the identification of ourselves with the body. I am spirit. Why do I jump if you pinch me? ... Look at the slavery of it. Are you not ashamed? We are religious! We are philosophers! We are sages! Lord bless us! What are we? Living hells, that is what we are. Lunatics, that is what we are!
We cannot give up the idea [of body]. We are earth-bound. ... Our ideas are burial grounds. When we leave the body we are bound by thousands of elements to those [ideas].
Who can work without any attachment? That is the real question. Such a man is the same whether his work succeeds or fails. His heart does not give one false beat even if his whole life-work is burnt to ashes in a moment. "This is the sage who always works for work's sake without caring for the results. Thus he goes beyond the pain of birth and death. Thus he becomes free." Then he sees that this attachment is all delusion. The Self can never be attached. ... Then he goes beyond all the scriptures and philosophies. If the mind is deluded and pulled into a whirlpool by books and scriptures, what is the good of all these scriptures? One says this, another says that. What book shall you take? Stand alone! See the glory of your own soul, and see that you will have to work. Then you will become a man of firm will.
Arjuna asks: "Who is a person of established will?"
[Krishna answers:] "The man who has given up all desires, who desires nothing, not even this life, nor freedom, nor gods, nor work, nor anything. When he has become perfectly satisfied, he has no more cravings." He has seen the glory of the Self and has found that the world, and the gods, and heaven are ... within his own Self. Then the gods become no gods; death becomes no death; life becomes no life. Everything has changed. "A man is said to be [illumined] if his will has become firm, if his mind is not disturbed by misery, if he does not desire any happiness, if he is free of all [attachment], of all fear, of all anger. ...
"As the tortoise can draw in his legs, and if you strike him, not one foot comes out, even so the sage can draw all his sense-organs inside," (Ibid. 58.) and nothing can force them out. Nothing can shake him, no temptation or anything. Let the universe tumble about him, it does not make one single ripple in his mind.
Then comes a very important question. Sometimes people fast for days. ... When the worst man has fasted for twenty days, he becomes quite gentle. Fasting and torturing themselves have been practiced by people all over the world. Krishna's idea is that this is all nonsense. He says that the senses will for the moment recede from the man who tortures himself, but will emerge again with twenty times more [power]. ... What should you do? The idea is to be natural — no asceticism. Go on, work, only mind that you are not attached. The will can never be fixed strongly in the man who has not learnt and practiced the secret of non-attachment.
I go out and open my eyes. If something is there, I must see it. I cannot help it. The mind runs after the senses. Now the senses must give up any reaction to nature.
"Where it is dark night for the [sense-bound] world, the self controlled [man] is awake. It is daylight for him. ... And where the world is awake, the sage sleeps." Where is the world awake? In the senses. People want to eat and drink and have children, and then they die a dog's death. ... They are always awake for the senses. Even their religion is just for that. They invent a God to help them, to give them more women, more money, more children — never a God to help them become more godlike! "Where the whole world is awake, the sage sleeps. But where the ignorant are asleep, there the sage keeps awake" — in the world of light where man looks upon himself not as a bird, not as an animal, not as a body, but as infinite spirit, deathless, immortal. There, where the ignorant are asleep, and do not have time, nor intellect, nor power to understand, there the sage is awake. That is daylight for him.
"As all the rivers of the world constantly pour their waters into the ocean, but the ocean's grand, majestic nature remains undisturbed and unchanged, so even though all the senses bring in sensations from nature, the ocean-like heart of the sage knows no disturbance, knows no fear." Let miseries come in millions of rivers and happiness in hundreds! I am no slave to misery! I am no slave to happiness!
Notes
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。