我学到了什么？
本译文由人工智能辅助工具生成，可能存在不准确之处。如需查阅权威文本，请参考英文原文。
AI-translated. May contain errors. For accurate text, refer to the original English.
中文
我学到了什么？
（1901年3月30日，于达卡讲授）
辨喜在达卡发表了两场英文演讲。第一场题为"我学到了什么？"，第二场题为"我们生于其中的宗教"。以下由弟子的孟加拉文报告翻译而来，包含第一场演讲的要旨：
首先，我必须表达我的喜悦——此次得以来到孟加拉东部，得以亲近了解这片我此前未曾充分认识的土地。尽管我曾游历西方许多文明国家，以及我亲见我自己孟加拉故土上雄伟的河流、广袤肥沃的平原与秀丽的村庄，这份喜悦更加深厚——而这些美景，我此前从未有幸亲眼目睹。我不知道在我的孟加拉故土——无论陆地还是水上——竟处处有如此美丽与风韵。但这至少是我的收获：游历了世界各国之后，我如今能更深地领略故土之美。
同样地，在寻求宗教的过程中，我曾游历于各种派别之间——那些以外国民族的理想为自身理想的派别——我曾在他人门前乞讨，那时我尚不知晓，在我国家的宗教、在我们的民族宗教之中，竟蕴含着如此丰盛的美丽与崇高。如今已历多年，我认定印度教是世间最完美、最令人满足的宗教。因此，当我看到我的同胞——信奉着一种无与伦比的信仰的人——对我们宗教如此普遍的漠然，我便感到心中黯然——尽管我深知他们所处的不利物质环境，以及欧洲思想模式在我们这片伟大的母土上扩散所造成的影响。
在我们当中，如今有一些改革者，他们希望改革我们的宗教，或者说将其颠倒过来，以期印度教民族的再生。其中无疑有一些有见地的人，但也有许多人盲目随从他人，行事极为愚妄，不知自己所为何事。这类改革者对引入外来理念进入我们宗教抱有极大热情。他们抓住"偶像崇拜"这个词，断言印度教不是真实的，因为它崇拜偶像。他们从不设法查明这所谓的"偶像崇拜"是好是坏；只是跟随他人的风向，便大胆地将印度教喝斥为不真实。我们当中还有另一类人，他们热衷于为每一种印度教习俗、仪式等，提供某些滑头的科学解释，动不动便大谈电力、磁力、空气振动诸如此类。谁知道他们哪天不会将上帝本身也定义为不过是电振动的聚合！然而，愿圣母保佑他们所有人！正是她在通过各种各样的天性与倾向，以各种方式完成她的工作。
与这些人不同，那古老的一类人说："我不知道，我也不在乎去了解或理解你们这些繁琐的辩证；我要的是上帝，我要的是真我（Atman），我要前往那个彼岸，那里没有宇宙，没有苦乐，至上之乐（Bliss Supreme）居于其中"；他们说："我相信以信心在圣恒河（Ganges）中沐浴可获解脱"；他们说："无论你以何种专一的信心与虔信（Bhakti）来崇拜宇宙唯一上帝，无论以湿婆（Shiva）、罗摩、毗湿奴（Vishnu）等何种形式，你都将得到解脱（Moksha）"——我自豪地属于那坚定古朴的一类人。
还有一个派别，建议我们同时追随上帝与世界。他们并不真诚，他们并未表达内心深处所感。伟大者的教导是什么？——"有罗摩之处，便无爱欲；有爱欲之处，罗摩便不在。白昼与黑夜永不能共存。"古代圣哲的声音向我们宣告："若你渴望证得上帝，你必须舍弃爱欲与财欲（Kama-Kanchana）。轮回（Samsara）是虚幻的，空洞的，无有实质。除非你放弃它，无论如何努力，你永远无法达至上帝。若你不能做到，承认你是软弱的，但切莫降低理想。莫用金叶遮掩腐烂的尸体！"因此，依他们所见，若你想获得灵性，证得上帝，你必须首先做到的，是放弃这种与自身理念玩"捉迷藏"的游戏，放弃这种不诚实，放弃这"在思想密室中的盗窃"。
我学到了什么？我从这个古老的派别中学到了什么？我学到了：
"此三者极为难得，唯赖神恩始能获得——人身，求解脱之欲，以及与大智慧者之亲近。"首要之务是人身（Manushyatva），即人类的诞生，因为唯有此身才有利于达成解脱（Mukti）。其次是求解脱之欲（Mumukshutva）。虽然我们实现之手段因派别与个人的不同而各异——虽然不同的人可以依据其生命中不同的位置，主张获得知识的特殊权利与方法——然而总体而言，毫无疑问可以说：若无此求解脱之欲，证得上帝是不可能的。何为求解脱之欲？它是对解脱（Moksha）的强烈渴望——是迫切渴望脱离苦乐领域——是对世间的彻底厌倦。当那种迫切燃烧着的渴望见到上帝的心生起时，你应当知道，你已具备证得至上实在的资格。
然后还需另一件事，那就是与大智慧者（Mahapurushas）直接接触，由此依照那些已达目标的大智慧者的生命来塑造我们自己的生命。即便是对世间的厌倦与对上帝的渴望之火，也是不够的。导师（Guru）的传授是必要的。为何？因为这是将你自己与那股伟大的力量之源相接——那力量历经数代，从一位导师传递给另一位导师，代代相承，绵延不绝。虔信者必须寻求并接受导师（Guru）或灵性训导者，视其为顾问、哲人、朋友与向导。简言之，导师是在灵性道路上前进不可或缺的条件。那么，我应该接受谁为我的导师？"通晓吠陀者，无瑕疵者，不受欲望所伤者，梵（Brahman）之最高知者。"Shrotriya——他不仅博通典籍（Shastras），且通晓其中奥秘，在其生命中实现了典籍的真实含义。"仅仅诵读各种经典，他们只成为鹦鹉，而非真正的学者。诵读典籍哪怕一言而由此获得圣爱（Prema，神圣之爱）者，才是真正的学者。"仅凭书本的学问无济于事。如今，人人都想成为导师；连一个贫穷的乞丐也想施舍百万卢比！然后，导师必须没有任何一丝瑕疵，他必须是"不受欲望所伤"之人——他应当没有任何其他动机，只是纯粹为他人做好事，他应当是无缘慈悲的海洋，传授宗教教义并非为了名誉、声望，或任何属于私利之物。他必须是梵的深刻知者，即已如手掌中的油甘子（Amalaka）一般亲切地实证了梵者。这便是导师，《天启》（Shruti）如是说。当与这样的导师建立起灵性的结合，证得上帝便随之而来——那时，神圣的觉照便易于实现。
传授之后，追求真理的行者还需要持续修炼（Abhyasa），即借助规定的修炼方法，对所择理想持续冥想，认真而反复地将真理付诸实践。即便你拥有对上帝燃烧的渴望，或已得到导师的传授，若无持续修炼相伴，若你不去实践所受的教导，你便无法证得实相。当这一切在你身上坚固确立，你便将达到目标。
因此，我对你们说——作为印度教徒，作为荣耀的雅利安人后裔——莫忘我们宗教的伟大理想，印度教徒的伟大理想，亦即超越这轮回（Samsara）——不仅放弃世界，更放弃天堂；啊，不仅放弃恶，更放弃善；由此超越一切，超越这种种现象界的存在，最终实证存在-知识-极乐之梵（Sat-Chit-Ananda Brahman）——即绝对的存在、知识与极乐，此即梵。
English
WHAT HAVE I LEARNT?
(Delivered at Dacca, 30th March, 1901)
At Dacca Swamiji delivered two lectures in English. The first was on "What have I learnt?" and the second one was "The Religion we are born in". The following is translated from a report in Bengali by a disciple, and it contains the substance of the first lecture:
First of all, I must express my pleasure at the opportunity afforded me of coming to Eastern Bengal to acquire an intimate knowledge of this part of the country, which I hitherto lacked in spite of my wanderings through many civilised countries of the West, as well as my gratification at the sight of majestic rivers, wide fertile plains, and picturesque villages in this, my own country of Bengal, which I had not the good fortune of seeing for myself before. I did not know that there was everywhere in my country of Bengal — on land and water — so much beauty and charm. But this much has been my gain that after seeing the various countries of the world I can now much more appreciate the beauties of my own land.
In the same way also, in search of religion, I had travelled among various sects — sects which had taken up the ideals of foreign nations as their own, and I had begged at the door of others, not knowing then that in the religion of my country, in our national religion, there was so much beauty and grandeur. It is now many years since I found Hinduism to be the most perfectly satisfying religion in the world. Hence I feel sad at heart when I see existing among my own countrymen, professing a peerless faith, such a widespread indifference to our religion — though I am very well aware of the unfavourable materialistic conditions in which they pass their lives — owing to the diffusion of European modes of thought in this, our great motherland.
There are among us at the present day certain reformers who want to reform our religion or rather turn it topsyturvy with a view to the regeneration of the Hindu nation. There are, no doubt, some thoughtful people among them, but there are also many who follow others blindly and act most foolishly, not knowing what they are about. This class of reformers are very enthusiastic in introducing foreign ideas into our religion. They have taken hold of the word "idolatry", and aver that Hinduism is not true, because it is idolatrous. They never seek to find out what this so-called "idolatry" is, whether it is good or bad; only taking their cue from others, they are bold enough to shout down Hinduism as untrue. There is another class of men among us who are intent upon giving some slippery scientific explanations for any and every Hindu custom, rite, etc., and who are always talking of electricity, magnetism, air vibration, and all that sort of thing. Who knows but they will perhaps some day define God Himself as nothing but a mass of electric vibrations! However, Mother bless them all! She it is who is having Her work done in various ways through multifarious natures and tendencies.
In contradistinction to these, there is that ancient class who say, "I do not know, I do not care to know or understand all these your hair-splitting ratiocinations; I want God, I want the Atman, I want to go to that Beyond, where there is no universe, where there is no pleasure or pain, where dwells the Bliss Supreme"; who say, "I believe in salvation by bathing in the holy Gangâ with faith"; who say, "whomsoever you may worship with singleness of faith and devotion as the one God of the universe, in whatsoever form as Shiva, Râma, Vishnu, etc., you will get Moksha"; to that sturdy ancient class I am proud to belong.
Then there is a sect who advise us to follow God and the world together. They are not sincere, they do not express what they feel in their hearts. What is the teaching of the Great Ones? — "Where there is Rama, there is no Kama; where there is Kama, there Rama is not. Night and day can never exist together." The voice of the ancient sages proclaim to us, "If you desire to attain God, you will have to renounce Kâma-Kânchana (lust and possession). The Samsâra is unreal, hollow, void of substance. Unless you give it up, you can never reach God, try however you may. If you cannot do that, own that you are weak, but by no means lower the Ideal. Do not cover the corrupting corpse with leaves of gold!" So according to them, if you want to gain spirituality, to attain God, the first thing that you have to do is to give up this playing "hide-and-seek with your ideas", this dishonesty, this "theft within the chamber of thought".
What have I learnt? What have I learnt from this ancient sect? I have learnt:
दुर्लभं त्रयमेवैतत् देवानुग्रहहेतुकम्।
मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः॥
दुर्लभं त्रयमेवैतत् देवानुग्रहहेतुकम्।
मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः॥
— "Verily, these three are rare to obtain and come only through the grace of God — human birth, desire to obtain Moksha, and the company of the great-souled ones." The first thing needed is Manushyatva, human birth, because it only is favourable to the attainment of Mukti. The next is Mumukshutva. Though our means of realisation vary according to the difference in sects and individuals — though different individuals can lay claim to their special rights and means to gain knowledge, which vary according to their different stations in life — yet it can be said in general without fear of contradiction that without this Mumukshutâ, realisation of God is impossible. What is Mumukshutva? It is the strong desire for Moksha — earnest yearning to get out of the sphere of pain and pleasure — utter disgust for the world. When that intense burning desire to see God comes, then you should know that you are entitled to the realisation of the Supreme.
Then another thing is necessary, and that is the coming in direct contact with the Mahâpurushas, and thus moulding our lives in accordance with those of the great-souled ones who have reached the Goal. Even disgust for the world and a burning desire for God are not sufficient. Initiation by the Guru is necessary. Why? Because it is the bringing of yourself into connection with that great source of power which has been handed down through generations from one Guru to another, in uninterrupted succession. The devotee must seek and accept the Guru or spiritual preceptor as his counsellor, philosopher, friend, and guide. In short, the Guru is the sine qua non of progress in the path of spirituality. Whom then shall I accept as my Guru? श्रोत्रियोऽवृजिनोऽकामहतो यो ब्रह्मावित्तमः — "He who is versed in the Vedas, without taint, unhurt by desire, he who is the best of the knowers of Brahman." Shrotriya — he who is not only learned in the Shâstras, but who knows their subtle secrets, who has realised their true import in his life. "Reading merely the various scriptures, they have become only parrots, and not Pandits. He indeed has become a Pandit who has gained Prema (Divine Love) by reading even one word of the Shâstras." Mere book-learned Pandits are of no avail. Nowadays, everyone wants to be a Guru; even a poor beggar wants to make a gift of a lakh of rupees! Then the Guru must be without a touch of taint, and he must be Akâmahata — unhurt by any desire — he should have no other motive except that of purely doing good to others, he should be an ocean of mercy-without-reason and not impart religious teaching with a view to gaining name or fame, or anything pertaining to selfish interest. And he must be the intense knower of Brahman, that is, one who has realised Brahman even as tangibly as an Âmalaka-fruit in the palm of the hand. Such is the Guru, says the Shruti. When spiritual union is established with such a Guru, then comes realisation of God — then god-vision becomes easy of attainment.
After initiation there should be in the aspirant after Truth, Abhyâsa or earnest and repeated attempt at practical application of the Truth by prescribed means of constant meditation upon the Chosen Ideal. Even if you have a burning thirst for God, or have gained the Guru, unless you have along with it the Abhyasa, unless you practice what you have been taught, you cannot get realisation. When all these are firmly established in you, then you will reach the Goal.
Therefore, I say unto you, as Hindus, as descendants of the glorious Âryans, do not forget the great ideal of our religion, that great ideal of the Hindus, which is, to go beyond this Samsara — not only to renounce the world, but to give up heaven too; ay, not only to give up evil, but to give up good too; and thus to go beyond all, beyond this phenomenal existence, and ultimately realise the Sat-Chit-Ânanda Brahman — the Absolute Existence-Knowledge-Bliss, which is Brahman.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。