出家：其理想与实践
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中文
游方僧：其理想与实践
辨喜第二次西行前夕，数学院（贝鲁尔）的年轻游方僧（Sannyasin）们为其举行了一场告别集会。以下是辨喜答辞的要旨，记载于1899年6月19日的数学院日志中：
此刻并非长篇演讲之时。但我将简短地向你们谈及几件事，希望你们能付诸实践。首先，我们必须理解这一理想，然后再探讨将其付诸实践的方法。你们当中的游方僧，必须努力造福他人，因为这正是游方僧的意义所在。此刻没有时间就"离欲"（Vairagya）作长篇讲解，但我将极为简要地将其定性为"对死亡的热爱"。世俗之人热爱生命。游方僧则要热爱死亡。那么，我们是要自尽吗？绝非如此。因为自杀者并非死亡的热爱者——这从常见的事实可以看出：一个人试图自杀失败后，往往不再作第二次尝试。那么，何为对死亡的热爱？我们终将一死，这是确定无疑的；那么，让我们为崇高的事业而死吧。让我们所有的行为——饮食、以及我们所做的一切——都趋向于自我的牺牲。你以饮食滋养身体。如果你不将此视为为他人福祉而做的牺牲，这样做又有何益？你以读书滋养心灵。如果你不将此视为对整个世界的牺牲，这样做也毫无意义。因为整个世界是一体的；你被认为是其中极为微不足道的一部分，因此，为你无数的兄弟服务，而非抬高这个渺小的自我，才是正道。
"无处不有手足，无处不有眼首口鼻，无处不有耳目于宇宙之中，彼弥漫而遍覆一切。"（《薄伽梵歌》第十三章第十三节）
如此，你必须经历一场渐进的死亡。在这样的死亡中，天堂得见，一切善皆蕴藏其中——而其反面，则是一切魔性与罪恶之所在。
其次，谈谈将理想付诸实践的方法。首先，我们必须理解：我们不应抱持任何不可能实现的理想。过于高远的理想会使一个民族变得软弱堕落。这便是佛教与耆那教改革之后所发生的情形。另一方面，过于重视实用性也是错误的。如果你毫无想象力，如果你没有理想指引，你不过是一头禽兽。因此，我们既不能降低理想，也不能脱离实际。我们必须避免两个极端。在我们的国家，旧有的想法是坐在洞穴中冥想，直至死去。比他人先一步达到解脱（Moksha）是错误的。一个人迟早必须明白：若不致力于寻求兄弟的解脱，自身便无法获得解脱。你必须努力将宏大的理想主义与宏大的实用性结合于你的生命之中。你必须能够此刻沉入深邃的禅（Dhyana），而转瞬之间又准备好去耕种这些田地（辨喜说着，指向数学院的草地）。你必须能够此刻解释典籍（Shastras）中深奥错综的义理，而转瞬之间又去将田地的产出售于市集。你必须为一切卑微的服务做好准备，不仅在此处，在其他地方亦然。
接下来要记住的是：这所学院的目标是造就人才。你们不仅仅要学习仙人（Rishis）所教导的内容。那些仙人已然逝去，他们的见解也随之消逝。你们自己必须成为仙人。你们也是人，与曾经诞生过的最伟大的人同等——甚至与我们的化身（Incarnations）同等。区区书本知识能做什么？甚至冥想又能做什么？真言（Mantras）与密续能做什么？你们必须自立。你们必须掌握这种新方法——造就人才的方法。真正的人，是那种刚强如力量本身，却又拥有女性之心的人。你必须为你周围数以百万的众生感同身受，然而你必须刚强而坚定；你还必须拥有服从之心——尽管这看似有些矛盾——你必须同时具备这些表面上相互冲突的美德。如果你的上级命令你纵身跳入河中去捉鳄鱼，你必须先服从，然后再与他讲理。即便命令是错误的，也要先服从，再提出异议。各种派别的祸根——尤其是在孟加拉——在于只要有人持有不同意见，他便立刻另立门派，毫无耐心等待。因此，你们对自己的僧团（Sangha）必须怀有深深的敬重。此处没有不服从的容身之地。要毫不留情地予以铲除。此处不容任何不服从的成员，你们必须将他们驱逐出去。营中不得有叛徒。你们必须如空气一般自由，也必须如这草木与犬只一般服从。
English
SANNYASA: ITS IDEAL AND PRACTICE
A parting Address was given to Swamiji by the junior Sannyâsins of the Math (Belur), on the eve of his leaving for the West for the second time. The following is the substance of Swamiji's reply as entered in the Math Diary on 19th June 1899:
This is not the time for a long lecture. But I shall speak to you in brief about a few things which I should like you to carry into practice. First, we have to understand the ideal, and then the methods by which we can make it practical. Those of you who are Sannyasins must try to do good to others, for Sannyasa means that. There is no time to deliver a long discourse on "Renunciation", but I shall very briefly characterise it as "the love of death". Worldly people love life. The Sannyasin is to love death. Are we to commit suicide then? Far from it. For suicides are not lovers of death, as it is often seen that when a man trying to commit suicide fails, he never attempts it for a second time. What is the love of death then? We must die, that is certain; let us die then for a good cause. Let all our actions — eating, drinking, and everything that we do — tend towards the sacrifice of our self. You nourish your body by eating. What good is there in doing that if you do not hold it as a sacrifice to the well-being of others? You nourish your minds by reading books. There is no good in doing that unless you hold it also as a sacrifice to the whole world. For the whole world is one; you are rated a very insignificant part of it, and therefore it is right for you that you should serve your millions of brothers rather than aggrandise this little self.
सर्वतः पाणिपादं तत् सर्वतोऽक्षिशिरोमुखम् ।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥
सर्वतः पाणिपादं तत् सर्वतोऽक्षिशिरोमुखम् ।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥
"With hands and feet everywhere, with eyes, heads, and mouths everywhere, with ears everywhere in the universe, That exists pervading all." (Gita, XIII. 13)
Thus you must die a gradual death. In such a death is heaven, all good is stored therein — and in its opposite is all that is diabolical and evil.
Then as to the methods of carrying the ideals into practical life. First, we have to understand that we must not have any impossible ideal. An ideal which is too high makes a nation weak and degraded. This happened after the Buddhistic and the Jain reforms. On the other hand, too much practicality is also wrong. If you have not even a little imagination, if you have no ideal let guide you, you are simply a brute. So we must not lower our ideal, neither are we to lose sight of practicality. We must avoid the two extremes. In our country, the old idea is to sit in a cave and meditate and die. To go ahead of others in salvation is wrong. One must learn sooner or later that one cannot get salvation if one does not try to seek the salvation of his brothers. You must try to combine in your life immense idealism with immense practicality. You must be prepared to go into deep meditation now, and the next moment you must be ready to go and cultivate these fields (Swamiji said, pointing to the meadows of the Math). You must be prepared to explain the difficult intricacies of the Shâstras now, and the next moment to go and sell the produce of the fields in the market. You must be prepared for all menial services, not only here, but elsewhere also.
The next thing to remember is that the aim of this institution is to make men. You must not merely learn what the Rishis taught. Those Rishis are gone, and their opinions are also gone with them. You must be Rishis yourselves. You are also men as much as the greatest men that were ever born — even our Incarnations. What can mere book-learning do? What can meditation do even? What can the Mantras and Tantras do? You must stand on your own feet. You must have this new method — the method of man-making. The true man is he who is strong as strength itself and yet possesses a woman's heart. You must feel for the millions of beings around you, and yet you must be strong and inflexible and you must also possess Obedience; though it may seem a little paradoxical — you must possess these apparently conflicting virtues. If your superior order you to throw yourself into a river and catch a crocodile, you must first obey and then reason with him. Even if the order be wrong, first obey and then contradict it. The bane of sects, especially in Bengal, is that if any one happens to have a different opinion, he immediately starts a new sect, he has no patience to wait. So you must have a deep regard for your Sangha. There is no place for disobedience here. Crush it out without mercy. No disobedient members here, you must turn them out. There must not be any traitors in the camp. You must be as free as the air, and as obedient as this plant and the dog.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。