七
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中文
七
（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：加尔各答。时间：1897年。]
过去几天，斯瓦米吉一直住在巴格巴扎尔的巴拉拉姆·鲍斯家中。今天将发生日全食。弟子今天上午要为斯瓦米吉做饭，他一来到，斯瓦米吉就说："好，饭菜一定要按东孟加拉的风格做；而且我们必须在日食开始之前吃完。"
房子的内室现在都空着。于是弟子走进厨房开始做饭。斯瓦米吉也不时探进来，说几句鼓励的话，有时开个玩笑，比如："注意，汤一定要按东孟加拉的做法来。"
饭菜基本做好的时候，斯瓦米吉洗完澡走进来，自己摆好座位和餐盘坐下。"快把做好的拿上来，"他说，"我等不及了，我饿得像火烧一样！"吃饭时，斯瓦米吉对苦菜咖喱赞不绝口，说道："我从来没有吃过这么好吃的东西！但所有这些菜里没有一个像你的汤那样辣。""这完全是伯德万地区的风格，"斯瓦米吉品尝着酸味菜说道。然后他结束了用餐，洗完后坐在房间里的床上。饭后抽烟时，斯瓦米吉对弟子说："不会做好饭的人不能成为好修行者；除非心灵纯净，否则做不出好吃的饭菜。"
不久之后，四面八方响起了铃声和法螺声等，斯瓦米吉说："日食已经开始了，让我睡一会儿，你来给我按摩脚吧！"日食逐渐遮盖了整个太阳圆面，四周陷入了黄昏般的黑暗。
在日食结束还剩十五二十分钟的时候，斯瓦米吉从午睡中醒来，洗完后，一边抽烟一边打趣地说："嗯，人们说在日食期间做什么，将来就会得到百万倍的回报；所以我想，大摩耶圣母没有注定让这具身体好好睡一觉，如果我能在日食期间睡一会儿，也许将来就能睡个够了。但全都白费了，因为我最多只睡了十五分钟。"
此后，在斯瓦米吉的吩咐下，有人作了几段简短的讲话。离黄昏还有一个小时。当所有人都聚集在客厅里时，斯瓦米吉叫他们随便提问。
舒达南达斯瓦米问道："先生，禅定的真正本质是什么？"
斯瓦米吉：禅定就是将心念集中于某一对象。如果心念能在一个对象上获得集中，它就可以集中于任何对象。
弟子：经典中提到两种禅定——一种是有对象的，一种是无对象的。这些是什么意思？哪一种更高？
斯瓦米吉：首先，禅定的修习必须以某个对象为心念的所缘。我曾经将心念集中在一个黑点上。最终，在那些日子里，我再也看不到那个点了，也意识不到那个点在我面前——心念不复存在——不会升起任何功能的波浪，就好像是一片无风的大海。在那种状态中，我曾经瞥见超感官的真理。所以我认为，即使以某个微不足道的外在对象来修习禅定，也能引导心念达到集中。但确实，当一个人以心念最容易安住的对象来修习禅定时，心灵很容易就会达到宁静。这就是为什么在我们的国家有如此多的神像崇拜。而从这种崇拜中又发展出多么奇妙的艺术！但这些暂且不说了。然而事实是，禅定的对象对所有人来说永远不可能是相同的。人们所宣扬和教导他人的外在对象，只是那些帮助他们自己达到禅定圆满的对象。后来人们忘记了这些对象只是达到心灵完全宁静的辅助手段，便将它们凌驾于一切之上。他们完全关注于手段，而对目的相对漠视。真正的目标是使心念停止活动，但不先专注于某一对象就无法达到这一点。
弟子：但如果心念完全沉浸于某一对象并与之认同，它又怎能给我们带来梵的意识呢？
斯瓦米吉：是的，虽然心念起初会取所缘对象的形态，但后来对那个对象的意识就会消失。然后只剩下纯粹的"存在"的体验。
弟子：那么，先生，为什么即使在获得心灵集中之后，欲望还会升起呢？
斯瓦米吉：那些是以前的习气（Samskara，深层印记或倾向）的产物。当佛陀即将融入三摩地时，魔罗出现了。实际上并没有心灵之外的魔罗；那只是心灵先前习气的外在投射。
弟子：但人们听说在达到圆满之前会有各种可怕的经历。那些都是心灵的投射吗？
斯瓦米吉：除了那还能是什么？当然，修行中的灵魂在那时并不知道这一切都是自己心灵的外在显现。但尽管如此，并没有什么在心灵之外。就连你看到的这个世界也不存在于外面。它全是心灵的投射。当心念停止活动时，它就映照出梵的意识。然后一切存在界的景象便可能出现，"यं यं लोकं मनसा संविभाति——无论心中忆念何种世界"（《蒙查迦奥义书》三·一·十）。凡所立意，即得实现。一个人即使达到了这种不虚妄的自我决定的状态，如果仍保持着警觉并且摆脱了欲望的束缚，他就确实获得了梵的知识。但一个人如果在达到这种状态后失去了平衡，他就会获得各种神通，却从最高的目标上堕落了。
说到这里，斯瓦米吉开始念诵"湿婆，湿婆"，然后继续说道：除了通过离欲，没有任何道路、没有任何方式可以解决此生的深奥之谜。离欲，离欲，离欲——让这成为你们一生唯一的座右铭。"सर्वं वस्तु भयान्वितं भुवि नृणां वैराग्यमेवाभयम्——对于世人，大地上的一切事物都充满了恐惧，唯有离欲（Vairagya）才构成无畏"（《离欲百颂》）。
English
VII
(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: Calcutta. Year: 1897.]
For some days past, Swamiji has been staying at Balaram Bose's house, Baghbazar. There will be a total eclipse of the sun today. The disciple is to cook for Swamiji this morning, and on his presenting himself, Swamiji said, "Well, the cooking must be in the East Bengal style; and we must finish our dinner before the eclipse starts."
The inner apartments of the house were all unoccupied now. So the disciple went inside into the kitchen and started his cooking. Swamiji also was looking in now and then with a word of encouragement and sometimes with a joke, as, "Take care, the soupmust be after the East Bengal fashion."
The cooking had been almost completed, when Swamiji came in after his bath and sat down for dinner, putting up his own seat and plate. "Do bring in anything finished, quick," he said, "I can't wait, I'm burning with hunger!" While eating, Swamiji was pleased with the curry with bitters and remarked, "Never have I enjoyed such a nice thing! But none of the things is so hot as your soup." "It's just after the style of the Burdwan District", said Swamiji tasting the sour preparation. He then brought his dinner to a close and after washing sat on the bedstead inside the room. While having his after-dinner smoke, Swamiji remarked to the disciple, "Whoever cannot cook well cannot become a good Sâdhu; unless the mind is pure, good tasteful cooking is not possible. "
Soon after this, the sound of bells and conch-shells, etc., rose from all quarters, when Swamiji said, "Now that the eclipse has begun, let me sleep, and you please massage my feet! " Gradually the eclipse covered the whole of the sun's disc and all around fell the darkness of dusk.
While there were fifteen or twenty minutes left for the eclipse to pass off, Swamiji rose from his siesta, and after washing, jocosely said while taking a smoke, "Well, people say that whatever one does during an eclipse, one gets that millionfold in future; so I thought that the Mother, Mahâmâyâ, did not ordain that this body might have good sleep, and if I could get some sleep during the eclipse, I might have plenty of it in future. But it all failed, for I slept only for fifteen minutes a. the most."
After this, at the behest of Swamiji some short speeches were made. There was yet an hour left before dusk. When all had assembled in the parlour, Swamiji told them to put him any question they liked.
Swami Shuddhananda asked, "What is the real nature of meditation, sir?"
Swamiji: Meditation is the focusing of the mind on some object. If the mind acquires concentration on one object, it can be so concentrated on any object whatsoever.
Disciple: Mention is made in the scriptures of two kinds of meditation — one having some object and the other objectless. What is meant by all that, and which of the two is the higher one?
Swamiji: First, the practice of meditation has to proceed with some one object before the mind. Once I used to concentrate my mind on some black point. Ultimately, during those days, I could not see the point any more, nor notice that the point was before me at all — the mind used to be no more — no wave of functioning would rise, as if it were all an ocean without any breath of air. In that state I used to experience glimpses of supersensuous truth. So I think, the practice of meditation even with some trifling external object leads to mental concentration. But it is true that the mind very easily attains calmness when one practices meditation with anything on which one's mind is most apt to settle down. This is the reason why we have in this country so much worship of the images of gods and goddesses. And what wonderful art developed from such worship! But no more of that now. The fact, however, is that the objects of meditation can never be the same in the case of all men. People have proclaimed and preached to others only those external objects to which they held on to become perfected in meditation. Oblivious of the fact, later on, that these objects are aids to the attainment of perfect mental calmness, men have extolled them beyond everything else. They have wholly concerned themselves with the means, getting comparatively unmindful of the end. The real aim is to make the mind functionless, but this cannot be got at unless one becomes absorbed in some object.
Disciple: But if the mind becomes completely engrossed and identified with some object, how can it give us the consciousness of Brahman?
Swamiji: Yes, though the mind at first assumes the form of the object, yet later on the consciousness of that object vanishes. Then only the experience of pure "isness" remains.
Disciple: Well, sir, how is it that desires rise even after mental concentration is acquired?
Swamiji: Those are the outcome of previous Samskâras (deep-rooted impressions or tendencies). When Buddha was on the point of merging in Samadhi (superconsciousness), Mâra made his appearance. There was really no Mara extraneous to the mind; it was only the external reflection of the mind's previous Samskaras.
Disciple: But one hears of various fearful experiences prior to the attainment of perfection. Are they all mental projections?
Swamiji: What else but that? The aspiring soul, of course, does not make out at that time that all these are external manifestations of his own mind. But all the same, there is nothing outside of it. Even what you see as this world does not exist outside. It is all a mental projection. When the mind becomes functionless, it reflects the Brahman-consciousness. Then the vision of all spheres of existence may supervene, "यं यं लोकं मनसा संविभाति — Whatsoever sphere one may call up in mind" (Mundaka, III. i. 10). Whatsoever is resolved on becomes realised at once. He who, even on attaining this state of unfalsified self-determination, preserves his watchfulness and is free from the bondage of desire, verily attains to the knowledge of Brahman. But he who loses his balance after reaching this state gets the manifold powers, but falls off from the Supreme goal.
So saying, Swamiji began to repeat "Shiva, Shiva", and then continued: There is no way, none whatsoever, to the solution of the profound mystery of this life except through renunciation. Renunciation, renunciation and renunciation — let this be the one motto of your lives. " सर्वं वस्तु भयान्वितं भुवि नृणां वैराग्यमेवाभयम् — For men, all things on earth are infected with fear, Vairâgya (renunciation) alone constitutes fearlessness" (Vairâgya-Shatakam).
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。