三
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
三
（译自孟加拉语）
（摘自一位弟子的日记）
（该弟子为沙拉特钱德拉·查克拉瓦蒂，他将自己的记录以孟加拉语出版，书名为《斯瓦米与弟子的对话》，分为两部分。本系列"对话录"即为该书的修订翻译。本系列中已有五篇对话收录于《全集》第五卷。）
[地点：科西波尔，已故戈帕尔·拉尔·西尔的花园。时间：1897年。]
从西方第一次返回之后，斯瓦米吉在科西波尔已故戈帕尔·拉尔·西尔的花园中住了几天。住在加尔各答巴拉市场的一些著名学者有一天来到花园，想与他进行辩论。弟子当时也在场。
前来的学者们都能流利地用梵语交谈。他们来到斯瓦米吉面前向他致意——他坐在一群来访者中间——然后用梵语开始了对话。斯瓦米吉也用优美的梵语作答。弟子现在已记不起学者们那天与他辩论的具体题目了。但他记得的是，学者们几乎异口同声地用尖锐的梵语向斯瓦米吉抛出一个个精微的哲学问题，而他则以庄重严肃的态度，平静地向他们阐述自己经过周密论证的结论。
在与学者们的辩论中，斯瓦米吉代表的是成论方（Siddhanta），即需要确立的结论，而学者们代表的是前论方（Purvapaksha），即需要提出的反驳。弟子记得，在辩论中，斯瓦米吉有一处误用了"Asti"一词而非"Svasti"，这引得学者们哄堂大笑。对此，斯瓦米吉立即承认道："पण्डितानां दासोऽहं क्षन्तव्यमेतत् स्खलनम्——我不过是学者们的仆人，请原谅这个失误。"学者们也被斯瓦米吉的这份谦逊所打动。经过长时间的辩论，学者们最终承认成论方的结论是充分的，便向斯瓦米吉致礼后准备离去。
学者们离开后，弟子从斯瓦米吉那里得知，这些站在前论方立场上的学者精通前弥曼差论典。斯瓦米吉则倡导后弥曼差即吠檀多的哲学，并向他们证明了智慧之道的优越性，他们不得不接受了他的结论。
关于学者们挑出一个语法错误就嘲笑斯瓦米吉这件事，他说这个错误是因为他已经很多年没有用梵语说话了。他一点也不责怪那些学者。但他就此指出，在西方，一个对手在偏离辩论真正议题的情况下指出这样一个语言失误，将被视为极大的失礼。一个文明的社会在这种情况下会接受思想，而不计较语言。"但在你们的国家，所有的争斗都是围绕着外壳进行的，没有人去寻找里面的果仁。"说完这些，斯瓦米吉开始用梵语与弟子交谈。弟子也用磕磕绊绊的梵语作答。斯瓦米吉还是为了鼓励他而表扬了他。从那天起，应斯瓦米吉的要求，弟子不时地用梵语与他交谈。
关于什么是文明的问题，斯瓦米吉那天说道："一个社会或民族在灵性上越发达，那个社会或民族就越文明。一个国家不能仅仅因为它通过使用大量的机器等物品成功地增加了物质生活的舒适，就说它已经文明了。当今西方的文明只不过是日益增加人们的欲望和痛苦。另一方面，古代印度文明通过向人们展示灵性进步的道路，无疑成功地——即使不能一劳永逸地消除——至少在很大程度上减少了人们的物质需求。在当今时代，正是为了将这两种文明融合在一起，薄伽梵罗摩克里希纳才降生于世。在这个时代，一方面人们必须高度务实，另一方面他们也必须获得深刻的灵性知识。"斯瓦米吉那天让我们清楚地理解到，印度文明与西方文明的这种互动，将为世界开启一个新纪元。在他阐述这一点的过程中，他碰巧在一处说道："还有一件事。那边西方的人认为，一个人越虔诚，他的外表举止就必须越拘谨——嘴里半句别的话也不说！那里的牧师们一方面对我开明的宗教演讲感到惊奇，另一方面当他们发现我在演讲之后与朋友们随意说笑时，他们同样感到困惑。有时他们会当面对我说：'斯瓦米，您是一位牧师，您不应该像普通人这样开玩笑和大笑。这种轻率不适合您。'我回答说：'我们是极乐之子，为什么要愁眉苦脸呢？'但我怀疑他们是否真正领会了我这话的含义。"
那天斯瓦米吉还谈了许多关于有相三摩地和无相三摩地的事情。以下尽可能加以记录：
假设一个人正在修习如哈努曼所代表的那种对神的虔信。这种态度越强烈，那个修行者的姿态和举止，乃至他的身体形态，就越会被铸入那种模式。正是以这种方式，物种的转化才会发生。在采取任何这样的情感态度后，崇拜者逐渐被塑造成他理想的形态。任何这种情感的最终阶段被称为有相三摩地。而在智慧之道上的修行者，追循"遮诠法"——"非此，非此"——如"我不是身体，不是心意，不是智性"等等——当他安住于绝对意识中时，便达到了无相三摩地。要在任何一种虔信态度上达到圆满或最终阶段，需要经过许多生世的努力。但罗摩克里希纳——灵性情感领域的君王——竟圆满了不下十八种不同的虔信形式！他还常说，如果不是他坚持在灵性情感的这种游戏中，他的身体是无法承受的。
弟子那天问道："先生，您在西方吃什么样的食物？"
斯瓦米吉：和他们一样。我们是游方僧，没有什么能夺走我们的种姓！
关于他将来在这个国家如何工作的话题，斯瓦米吉那天说，他将分别在马德拉斯和加尔各答建立两个中心，培养一种新型的游方僧，以利益一切方面的众生。他进一步说，用破坏性的方法不可能使社会或国家取得任何进步。在一切时代，进步都是通过建设性的过程来实现的，即给旧的方法和习俗赋予新的形式。印度过去各个时代的每一位宗教宣讲者都是沿着这条路线工作的。只有佛陀的教法是破坏性的。因此那种宗教才从印度被根除了。
弟子记得，在他如此说着的时候，他在一处说道："如果梵在一个人身上显现了，数千人就会获得进步，借着那道光找到出路。只有梵的知者才是人类的灵性导师。这一点得到了一切经典和理性的印证。正是那些自私的婆罗门在这个国家引入了世袭导师的制度，这是违背吠陀和经论的。因此，即使通过灵性修行，人们如今也无法臻于圆满或证悟梵。为了清除宗教中的这一切腐败，主在当今时代以罗摩克里希纳之身降世。他所提供的普世教诲，如果在全世界传播，将有益于人类和世界。许多个世纪以来，印度从未产生过如此伟大、如此奇妙的宗教综合大师。"
斯瓦米吉的一位师兄弟当时问他："你为什么不在西方公开宣讲罗摩克里希纳是化身呢？"
斯瓦米吉：他们在科学和哲学方面大肆张扬。因此，除非你首先通过推理、科学论证和哲学来粉碎他们的知识傲慢，否则你无法在那里建立任何东西。那些通过最深入的理性探索而感到失去依托的人，以真正的求真精神来找我的人，只有对他们，我才会谈论罗摩克里希纳。如果我一开始就谈论化身的教义，他们可能会说："噢，你没有说什么新东西——我们已经有了我们的主耶稣来承担这一切！"
在这样愉快地度过了三四个小时之后，弟子那天与其他来访者一起回到了加尔各答。
English
III
( Translated from Bengali )
( From the Diary of a Disciple )
(The disciple is Sharatchandra Chakravarty, who published his records in a Bengali book, Swami-Shishya-Samvâda, in two parts. The present series of "Conversations and Dialogues" is a revised translation from this book. Five dialogues of this series have already appeared in the Complete Works,Volume 5)
[Place: Cossipore, at the garden of the late Gopal Lal Seal. Year: 1897.]
After his first return from the West, Swamiji resided for a few days at the garden of the late Gopal Lal Seal at Cossipore. Some well-known Pundits living at Barabazar, Calcutta, came to the garden one day with a view to holding a disputation with him. The disciple was present there on the occasion.
All the Pundits who came there could speak in Sanskrit fluently. They came and greeting Swamiji, who sat surrounded by a circle of visitors, began their conversation in Sanskrit. Swamiji also responded to them in melodious Sanskrit. The disciple cannot remember now the subject on which the Pundits argued with him that day. But this much he remembers that the Pundits, almost all in one strident voice, were rapping out to Swamiji in Sanskrit subtle questions of philosophy, and he, in a dignified serious mood, was giving out to them calmly his own well argued conclusions about those questions.
In the discussion with the Pundits Swamiji represented the side of the Siddhânta or conclusions to be established, while the Pundits represented that of the Purvapaksha or objections to be raised. The disciple remembers that, while arguing, Swamiji wrongly used in one place the word Asti instead of Svasti, which made the Pundits laugh out. At this, Swamiji at once submitted: "पण्डितानां दासोऽहं क्षन्तव्यमेतत् स्खलनम्—I am but a servant of the Pundits, please excuse this mistake." The Pundits also were charmed at this humility of Swamiji. After a long dispute, the Pundits at last admitted that the conclusions of the Siddhanta side were adequate, and preparing to depart, they made their greetings to Swamiji.
After the Pundits had left, the disciple learnt from Swamiji that these Pundits who took the side of the Purvapaksha were well versed in the Purva-Mimâmsâ Shâstras, Swamiji advocated the philosophy of the Uttara-Mimâmsâ or Vedanta and proved to them the superiority of the path of knowledge, and they were obliged to accept his conclusions.
About the way the Pundits laughed at Swamiji, picking up one grammatical mistake, he said that this error of his was due to the fact of his not having spoken in Sanskrit for many years together. He did not blame the Pundits a bit for all that. But he pointed out in this connection that in the West it would imply a great incivility on the part of an opponent to point out any such slip in language, deviating from the real issue of dispute. A civilised society in such cases would accept the idea, taking no notice of the language. "But in your country, all the fighting is going on over the husk, nobody searches for the kernel within." So saying, Swamiji began to talk with the disciple in Sanskrit. The disciple also gave answers in broken Sanskrit. Yet Swamiji praised him for the sake of encouragement. From that day, at the request of Swamiji, the disciple used to speak with him in Sanskrit off and on.
In reply to the question, what is civilisation, Swamiji said that day: "The more advanced a society or nation is in spirituality, the more is that society or nation civilised. No nation can be said to have become civilised only because it has succeeded in increasing the comforts of material life by bringing into use lots of machinery and things of that sort. The present-day civilization of the West is multiplying day by day only the wants and distresses of men. On the other hand, the ancient Indian civilisation by showing people the way to spiritual advancement, doubtless succeeded, if not in removing once for all, at least in lessening, in a great measure, the material needs of men. In the present age, it is to bring into coalition both these civilisations that Bhagavan Shri Ramakrishna was born. In this age, as on the one hand people have to be intensely practical, so on the other hand they have to acquire deep spiritual knowledge." Swamiji made us clearly understand that day that from such interaction of the Indian civilization with that of the West would dawn on the world a new era. In the course of dilating upon this, he happened to remark in one place, "Well, another thing. People there in the West think that the more a man is religious, the more demure he must be in his outward bearing—no word about anything else from his lips! As the priests in the West would on the one hand be struck with wonder at my liberal religious discourses, they would be as much puzzled on the other hand when they found me, after such discourses, talking frivolities with my friends. Sometimes they would speak out to my face: 'Swami, you are a priest, you should not be joking and laughing in this way like ordinary men. Such levity does not look well in you.' To which I would reply, 'We are children of bliss, why should we look morose and sombre?' But I doubt if they could rightly catch the drift of my words."
That day Swamiji spoke many things about Bhâva Samâdhi and Nirvikalpa Samadhi as well. These are produced below as far as possible:
Suppose a man is cultivating that type of devotion to God which Hanumân represents. The more intense the attitude becomes, the more will the pose and demeanour of that aspirant, nay even his physical configuration, be cast in that would. It is in this way that transmutation of species takes place. Taking up any such emotional attitude, the worshipper becomes gradually shaped into the very form of his ideal. The ultimate stage of any such sentiment is called Bhava Samadhi. While the aspirant in the path of Jnana, pursuing the process of Neti, Neti, "not this, not this", such as "I am not the body, nor the mind, nor the intellect", and so on, attains to the Nirvikalpa Samadhi when he is established in absolute consciousness. It requires striving through many births to reach perfection or the ultimate stage with regard to a single one of these devotional attitudes. But Shri Ramakrishna, the king of the realm of spiritual sentiment, perfected himself in no less than eighteen different forms of devotion! He also used to say that his body would not have endured, had he not held himself on to this play of spiritual sentiment.
The disciple asked that day, "Sir, what sort of food did you use to take in the West?"
Swamiji: The same as they take there. We are Sannyasins and nothing can take away our caste!
On the subject of how he would work in future in this country, Swamiji said that day that starting two centres, one in Madras and another in Calcutta, he would rear up a new type of Sannyasins for the good of all men in all its phases. He further said that by a destructive method no progress either for the society or for the country could be achieved. In all ages and times progress has been effected by the constructive process, that is, by giving a new mould to old methods and customs. Every religious preacher in India, during the past ages, worked in that line. Only the religion of Bhagavan Buddha was destructive. Hence that religion has been extirpated from India.
The disciple remembers that while thus speaking on, he remarked, "If the Brahman is manifested in one man, thousands of men advance, finding their way out in that light. Only the knowers of Brahman are the spiritual teachers of mankind. This is corroborated by all scriptures and by reason too. It is only the selfish Brahmins who have introduced into this country the system of hereditary Gurus, which is against the Vedas and against the Shastras. Hence it is that even through their spiritual practice men do not now succeed in perfecting themselves or in realising Brahman. To remove all this corruption in religion, the Lord has incarnated Himself on earth in the present age in the person of Shri Ramakrishna. The universal teachings that he offered, if spread all over the world, will do good to humanity and the world. Not for many a century past has India produced so great, so wonderful, a teacher of religious synthesis."
A brother-disciple of Swamiji at that time asked him, "Why did you not publicly preach Shri Ramakrishna as an Avatâra in the West?"
Swamiji: They make much flourish and fuss over their science and philosophy. Hence, unless you first knock to pieces their intellectual conceit through reasoning, scientific argument, and philosophy, you cannot build anything there. Those who finding themselves off their moorings through their utmost intellectual reasoning would approach me in a real spirit of truth-seeking, to them alone, I would speak of Shri Ramakrishna. If, otherwise, I had forthwith spoken of the doctrine of incarnation, they might have said, "Oh, you do not say anything new—why, we have our Lord Jesus for all that!"
After thus spending some three or four delightful hours, the disciple came back to Calcutta that day along with the other visitors.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。