神圣智慧的信息
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
神圣智慧之讯息
【以下三章系从斯瓦米辨喜（Vivekananda）的遗稿中发现。他显然意欲撰写一部著作，并为此记下了若干要点。】
## 束缚
一、欲望无穷，而满足有限。人人皆有无尽之欲望，然满足欲望的能力因人而异。因此，有人在人生中比他人更为成功。
二、此种限制即是我们终其一生所奋力抗争的束缚。
三、我们只渴求快乐，不渴求痛苦。
四、欲望的对象无不是复合体——快乐与痛苦交织其中。
五、我们看不到或不愿看到事物中令人痛苦的部分，只被其令人愉悦的一面所迷惑；于是在抓取快乐的同时，不知不觉地将痛苦一并引入。
六、有时我们妄图侥幸，只得到快乐而将痛苦撇开，但这从未发生过。
七、我们的欲望也在不断变化——今日所珍视的，明日便会摒弃。今日之乐将成明日之苦，所爱变为所恨，如此往复不已。
八、我们妄自希望在来世能只采撷快乐，而将痛苦尽数排除。
九、未来不过是现在的延伸。此事断无可能！
十、凡在外物中寻求快乐者必将得到快乐，但他也必须承受随之而来的痛苦。
十一、一切客观的快乐从长远来看必然带来痛苦，因为变化或死亡乃是事实。
十二、死亡是一切事物的归宿，变化是一切客观事物的本性。
十三、欲望越增长，享乐的能力越增长，承受痛苦的能力也同样增长。
十四、机体越精微，文化越高深，享受快乐的能力越大，痛苦的刺痛也越尖锐。
十五、精神上的快乐远远超越肉体的欢愉。精神上的痛苦也比肉体的折磨更为剧烈。
十六、思想的力量，能让人远眺未来；记忆的力量，能将过去召回当下——它们使我们生活在天堂之中，也使我们生活在地狱之中。
十七、能够聚敛最多享乐之物的人，通常缺乏享受它们的想象力。而富于想象力的人，又因强烈的失去之感、对失去的恐惧、或对缺陷的觉察而备受挫折。
十八、我们奋力征服痛苦，在此尝试中取得成功，却在同一时刻创造出新的痛苦。
十九、我们取得了成功，又被失败所推翻；我们追逐快乐，痛苦却追逐着我们。
二十、我们自称在行动，实则是被推动着行动。我们自称在工作，实则是被迫劳作。我们自称在生活，实则每一刻都在被迫走向死亡。我们身处人潮之中，无法停步，只能前行——这实在不值得欢呼。若非如此，再多的欢呼也不足以使我们为了一粒快乐——唉，在大多数情况下那不过是一线希望——而承受这一切痛苦与悲苦！
二十一、我们的悲观是可怕的现实，我们的乐观不过是微弱的自我鼓励，是在不幸中勉强做到最好罢了。
## 法则
一、法则从不与现象分离，原理从不与个体分离。
二、法则是其范围内每一个现象的行动方式或存在状态。
三、我们对法则的认识，来自于对所发生的变化的汇集和综合。我们从未见到超出这些变化之外的法则。法则作为独立于现象之外的事物，不过是一种心智上的抽象，是对语词的方便运用，如此而已。法则是其范围内每一次变化的组成部分，是一种寓居于受法则支配之事物内部的方式。力量寓居于事物之中，是我们关于该事物观念的一部分——它以某种方式作用于其他事物——这就是我们所谓的法则。
四、法则存在于事物的实际状态之中——它在于事物彼此之间如何作用，而不在于它们应当如何作用。火不灼烧、水不浸湿或许更好；然而火确实灼烧、水确实浸湿——这便是法则；若这是一条真正的法则，那么不灼烧的火或不浸湿的水便不是火，也不是水。
五、灵性法则、伦理法则、社会法则、国家法则——它们之所以是法则，在于它们是现存灵性和人文实体的组成部分，并且是每一个据称受此类法则约束之单元的行为的不变经验。
六、我们既被法则所塑造，又反过来塑造法则。将人在特定情境下必然采取的行为加以概括，便形成了关于该特定方面之人的法则。唯有那不变的、普遍的人类行为才是人的法则——任何个体都无法逃脱——然而每一个体行为的总和恰恰构成了普遍法则。总体、普遍者或无限者在塑造个体，而个体通过其行为使法则得以存续。在这个意义上，法则不过是普遍的另一个名称。普遍依赖于个体，个体依赖于普遍。它是由有限部分构成的无限，是数量上的无限，尽管其中涉及以有限之和构成无限的困难——但就一切实际目的而言，这是摆在我们面前的事实。既然法则、整体或无限不能被摧毁——而摧毁无限的一部分是不可能的，因为我们既不能向无限添加任何东西，也不能从中减去任何东西——所以每一部分都永恒存续。
七、关于构成人之身体的物质，其法则已被发现，这些物质经历时间而持续存在也已得到证明。十万年前构成某人身体的元素，已被证明仍然以某种形式存在于某处。曾被发出的思想，也活在其他心灵之中。
八、但困难在于如何找到关于超越身体之人的法则。
九、灵性和伦理法则并非每一个人的行为方式。各种伦理体系、道德体系，乃至国家法律，被违反的程度远甚于被遵守的程度。如果它们是法则，怎么可能被打破呢？
十、没有人能够违反自然法则。为何我们总是抱怨人违反道德法则、国家法律呢？
十一、国家法律充其量是国民中多数人意志的体现——始终是一种被期望的状态，而非实际存在的状态。
十二、理想的法则或许是人不应贪图他人之物，但实际的法则是非常多的人确实贪图。
十三、因此，"法则"一词用于自然法则时的含义，与用于伦理及一般人类行为时的含义截然不同。
十四、分析世界的伦理法则并将其与事物的实际状态加以比较，有两条法则最为突出。其一，是排斥一切、将自己与所有人隔离的法则——即便以牺牲他人的幸福为代价也要谋求自我膨胀。其二，是自我牺牲的法则——完全不考虑自身，只考虑他人。两者都源于对幸福的追求——一者是在伤害他人中寻找幸福，其幸福感只能通过自身的感官来体验；另一者是在行善利他中寻找幸福，其幸福感仿佛能通过他人的感官来体验。世上的伟人和善人，便是后一种力量占主导的人。然而这两种力量是并行共存的；几乎在每个人身上都能发现它们的混合，只是此消彼长而已。窃贼偷盗，或许是为了他所爱的人。
## 绝对者与自由的证得
一、唵，彼即有——彼即"有——识——乐"。
（甲）唯一真实的存在，独一无二——其余一切之所以存在，仅因其映现了那真实的存在。
（乙）它是唯一的觉知者——唯一自明者——意识之光。其余一切都借其光辉而发亮。其余一切之知，仅因其映现了它的觉知。
（丙）它是唯一的至福——因在其中毫无匮乏。它涵摄一切——是万有的本质。 它是有识乐（Sat-Chit-Ananda）。
（丁）它没有部分，没有属性，既非快乐亦非痛苦，既非物质亦非心灵。它是万物中至高、无限、非人格的真我（Atman），是宇宙的无限自我。
（戊）它是我之中的实在，是汝之中的实在，是万物之中的实在——因此，"汝即彼"——Tattvamasi。
二、同一非人格者被心灵构想为这个宇宙的创造者、统御者和毁灭者，既是其质料因，也是其动力因，是至高的主宰——至高的生命、至高的爱、至高的美，皆在最高意义上。
（甲）绝对的存在以最高形式显现于自在天（Ishvara），即至高主宰之中，作为最高的、全能的生命或能量。
（乙）绝对的知识在至高主宰之中以最高形式显现为无限的爱。
（丙）绝对的至福在至高主宰之中以最高形式显现为无限的美。它是灵魂最大的吸引力。
真——善——美（Satyam-Shivam-Sundaram）。
绝对者或梵，即有识乐，是非人格的、真正的无限。
从最高到最低的一切存在，都依其程度而显现为——能量（在更高的生命中）、吸引力（在更高的爱中）、以及趋向均衡的挣扎（在更高的幸福中）。这最高的能量——爱——美是一个位格、一个个体，是这个宇宙的无限之母——诸神之神——众主之主，遍在一切却又超然于宇宙之外——万灵之灵魂，却又独立于每一灵魂——此宇宙之母，因为她创生了它——它的统御者，因为她以至大之爱引导它，并最终将一切引回她自身。因她的命令，日月放光，云降甘霖，死亡行于大地之上。
她是一切因果的力量。她无误地赋予每一个因以能量，使其产生果。她的意志是唯一的法则，既然她不会犯错，自然之法——她的意志——便永不可更改。她是业（Karma）或因果律的生命。她是每一行为的结果者。在她的引导下，我们通过自身的行为即业来铸造自己的人生。自由是宇宙的动力，自由是其目标。自然法则是我们在大母引导下奋力趋向自由的方法。这种对自由的普遍挣扎，在人身上以自觉的解脱愿望达到其最高的表现。
这种自由通过三重途径来证得——行动、崇拜与知识。
（甲）行动——不断地、不懈地帮助他人、爱他人。
（乙）崇拜——包括祈祷、赞颂和禅修。
（丙）知识——随禅修而来。
English
THE MESSAGE OF DIVINE WISDOM
[The following three chapters were discovered among Swami Vivekananda's papers. He evidently intended to write a book and jotted down some points for the work.]
## Bondage
1. Desire is infinite, its fulfilment limited. Desire is unlimited in everyone; the power of fulfilment varies. Thus some are more successful than others in life.
2. This limitation is the bondage we are struggling against all our lives.
3. We desire only the pleasurable, not the painful.
4. The objects of desire are all complex—pleasure-giving and pain-bringing mixed up.
5. We do not or cannot see the painful parts in objects, we are charmed with only the pleasurable portion; and, thus grasping the pleasurable, we unwittingly draw in the painful.
6. At times we vainly hope that in our case only the pleasurable will come, leaving the painful aside, which never happens.
7. Our desires also are constantly changing—what we would prize today we would reject tomorrow. The pleasure of the present will be the pain of the future, the loved hated, and so on.
8. We vainly hope that in the future life we shall be able to gather in only the pleasurable, to the exclusion of the painful.
9. The future is only the extension of the present. Such a thing cannot be!
10. Whosoever seeks pleasure in objects will get it, but he must take the pain with it.
11. All objective pleasure in the long run must bring pain, because of the fact of change or death.
12. Death is the goal of all objects, change is the nature of all objective things.
13. As desire increases, so increases the power of pleasure, so the power of pain.
14. The finer the organism, the higher the culture—the greater is the power to enjoy pleasure and the sharper are the pangs of pain.
15. Mental pleasures are greatly superior to physical joys. Mental pains are more poignant than physical tortures.
16. The power of thought, of looking far away into the future, and the power of memory, of recalling the past to the present, make us live in heaven; they make us live in hell also.
17. The man who can collect the largest amount of pleasurable objects around him is as a rule too unimaginative to enjoy them. The man of great imagination is thwarted by the intensity of his feeling of loss, or fear of loss, or perception of defects.
18. We are struggling hard to conquer pain, succeeding in the attempt, and yet creating new pains at the same time.
19. We achieve success, and we are overthrown by failure; we pursue pleasure and we are pursued by pain.
20. We say we do, we are made to do. We say we work, we are made to labour. We say we live, we are made to die every moment. We are in the crowd, we cannot stop, must go on—it deserves no cheering. Had it not been so, no amount of cheering would make us undertake all this pain and misery for a grain of pleasure—which, alas, in most cases is only a hope!
21. Our pessimism is a dread reality, our optimism is a faint cheering, making the best of a bad job.
## The Law
1. The law is never separate from the phenomena, the principle from the person.
2. The law is the method of action or poise of every single phenomenon within its scope.
3. We get our knowledge of law from the massing and welding of changes that occur. We never see law beyond these changes. The idea of law as something separate from phenomena is a mental abstraction, a convenient use of words and nothing more. Law is a part of every change within its range, a manner which resides in the things governed by the law. The power resides in the things, is a part of our idea of that thing—its action upon something else is in a certain manner—this is our law.
4. Law is in the actual state of things—it is in how they act towards each other, and not in how they should. It might have been better if fire did not burn or water wet; but that they do—this is the law; and if it is a true law, a fire that does not burn or water that does not wet is neither fire nor water.
5. Spiritual laws, ethical laws, social laws, national laws—are laws if they are parts of existing spiritual and human units and the unfailing experience of the action of every unit said to be bound by such laws.
6. We, by turn, are made by law and make it. A generalization of what man does invariably in certain circumstances is a law with regard to man in that particular aspect. It is the invariable, universal human action that is law for man—and which no individual can escape—and yet the summation of the action of each individual is the universal Law. The sum total, or the universal, or the infinite is fashioning the individual, while the individual is keeping by its action the Law alive. Law in this sense is another name for the universal. The universal is dependent upon the individual, the individual dependent upon the universal. It is an infinite made up of finite parts, an infinite of number, though involving the difficulty of assuming an infinity summed up of finites—yet for all practical purposes, it is a fact before us. And as the law, or whole, or the infinite cannot be destroyed—and the destruction of a part of an infinite is an impossibility, as we cannot either add anything to or subtract anything from the infinite—each part persists for ever.
7. Laws regarding the materials of which the body of man is composed have been found out, and also the persistence of these materials through time has been shown. The elements which composed the body of a man a hundred thousand years ago have been proved to be still existing in some place or other. The thoughts which have been projected also are living in other minds.
8. But the difficulty is to find a law about the man beyond the body.
9. The spiritual and ethical laws are not the method of action of every human being. The systems of ethics of morality, even of national laws, are honoured more in the breach than in the observance. If they were laws how could they be broken?
10. No man is able to go against the laws of nature. How is it that we always complain of his breaking the moral laws, national laws?
11. The national laws at best are the embodied will of a majority of the nation—always a state of things wished for, not actually existing.
12. The ideal law may be that no man should covet the belongings of others, but the actual law is that a very large number do.
13. Thus the word law used in regard to laws of nature has a very different interpretation when applied to ethics and human actions generally.
14. Analysing the ethical laws of the world and comparing them with the actual state of things, two laws stand out supreme. The one, that of repelling everything from us—separating ourselves from everyone—which leads to self-aggrandisement even at the cost of everyone else's happiness. The other, that of self-sacrifice—of taking no thought of ourselves—only of others. Both spring from the search for happiness—one, of finding happiness in injuring others and the ability of feeling that happiness only in our own senses. The other, of finding happiness in doing good to others —the ability of feeling happy, as it were, through the senses of others. The great and good of the world are those who have the latter power predominating. Yet both these are working side by side conjointly; in almost everyone they are found in mixture, one or the other predominating. The thief steals, perhaps, for someone he loves.
## The Absolute and the attainment of freedom
1. Om Tat Sat—that Being—Knowing—Bliss.
(a) The only real Existence, which alone is—everything else exists inasmuch as it reflects that real Existence.
(b) It is the only Knower—the only Self-luminous—the Light of consciousness. Everything else shines by light borrowed from It. Everything else knows inasmuch as it reflects Its knowing.
(c) It is the only Blessedness—as in It there is no want. It comprehends all—is the essence of all. It is Sat-Chit-Ânanda.
(d) It has no parts, no attributes, neither pleasure nor pain, nor is it matter nor mind. It is the Supreme, Infinite, Impersonal Self in everything, the Infinite Ego of the Universe.
(e) It is the Reality in me, in thee, and in everything—therefore, "That thou art"—Tattvamasi.
2. The same Impersonal is conceived by the mind as the Creator, the Ruler, and the Dissolver of this universe, its material as well as its efficient cause, the Supreme Ruler—the Living, the Loving, the Beautiful, in the highest sense.
(a) The Absolute Being is manifested in Its highest in Isvara, or the Supreme Ruler, as the highest and omnipotent Life or Energy.
(b) The Absolute Knowledge is manifesting Itself in Its highest as Infinite Love, in the Supreme Lord.
(c) The Absolute Bliss is manifested as the Infinite Beautiful, in the Supreme Lord. He is the greatest attraction of the soul.
Satyam-Shivam-Sundaram.
The Absolute or Brahman, the Sat-Chit-Ananda, is Impersonal and the real Infinite
Every existence from the highest to the lowest, all manifest according to their degree as—energy (in the higher life), attraction (in the higher love), and struggle for equilibrium (in the higher happiness). This highest Energy-Love-Beauty is a person, an individual, the Infinite Mother of this universe—the God of gods—the Lord of lords, omnipresent yet separate from the universe—the Soul of souls, yet separate from every soul—the Mother of this universe, because She has produced it—its Ruler, because She guides it with the greatest love and in the long run brings everything back to Herself. Through Her command the sun and moon shine, the clouds rain, and death stalks upon the earth.
She is the power of all causation. She energises every cause unmistakably to produce the effect. Her will is the only law, and as She cannot make a mistake, nature's laws—Her will—can never be changed. She is the life of the Law of Karma or causation. She is the fructifier of every action. Under Her guidance we are manufacturing our lives through our deeds or Karma. Freedom is the motive of the universe, freedom its goal. The laws of nature are the methods through which we are struggling to reach that freedom, under the guidance of Mother. This universal struggle for freedom attains its highest expression in man in the conscious desire to be free.
This freedom is attained by the threefold means of—work, worship, and knowledge.
(a) Work—constant, unceasing effort to help others and love others.
(b) Worship—consists in prayer, praise, and meditation.
(c) Knowledge—that follows meditation.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。