我即我所是
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中文
今晚的主题是人——人与自然的对照。长期以来，"自然"一词几乎专门用来指称外在现象。人们发现这些现象的运行有其规律，而且它们经常重复出现：过去发生的事情会再次发生——没有什么事情只发生一次。由此人们得出结论：自然是均一的。均一性与自然的概念紧密相连；没有它，自然现象便无法被理解。这种均一性就是我们所称的"规律"的基础。
渐渐地，"自然"一词和均一性的观念也被应用于内在现象——生命和心灵的现象。一切有差别的事物都是自然。自然是植物的属性、动物的属性，也是人的属性。人的生命按照确定的方式运行；他的心灵也是如此。思想不是凭空出现的，它们的生起、存在和消亡都有一定的规律。换言之，正如外在现象受规律支配一样，内在现象——即人的生命和心灵——也受规律支配。
当我们考虑规律与人的心灵和存在之间的关系时，立刻就会明白，不可能存在所谓的自由意志和自由存在。我们知道动物的本性完全受规律支配。动物似乎不能行使任何自由意志。人也是如此；人的本性同样受规律束缚。支配人类心灵运作的规律就叫做业（Karma）的法则。
从来没有人见过无中生有；如果心中生起了什么，那也一定是由某种东西产生的。当我们谈论自由意志时，我们的意思是意志不是由任何事物引起的。但这不可能是真的，意志是有原因的；既然它是有原因的，它就不可能是自由的——它受规律约束。我愿意对你们讲话，而你们前来聆听，这就是规律。我所做、所想、所感的一切，我行为举止的每一个方面，我的每一个动作——全都是有原因的，因此是不自由的。我们生命和心灵的这种被支配——这就是业的法则。
如果这样的学说在古代被引入西方社会，它将会引起巨大的骚动。西方人不愿意认为自己的心灵受规律支配。在印度，当最古老的印度哲学体系提出这一学说时，它立刻就被接受了。心灵不存在所谓的自由；这是不可能的。为什么这一教导没有在印度人的心灵中引起任何骚动？印度平静地接受了它；这正是印度思想的特质，也是它区别于世界上所有其他思想的地方。
外在自然与内在自然不是两种不同的事物；它们实际上是一体的。自然是一切现象的总和。"自然"意味着一切存在的、一切运动的事物。我们在物质与心灵之间做出了巨大的区分；我们认为心灵与物质完全不同。实际上，它们不过是同一个自然，其中一半不断地作用于另一半。物质以各种感觉的形式压迫着心灵。这些感觉不过是力。来自外部的力唤起了内在的力。从回应或逃离外力的意志中，内在的力便成为我们所称的思想。
物质和心灵实际上都不过是力；如果你对它们进行足够深入的分析，你会发现在根源上它们是一体的。外力能够以某种方式唤起内力，这一事实本身就表明它们在某处是相连接的——它们必定是连续的，因此从根本上是同一种力。当你深入到事物的根源时，它们变得简单而一般化。既然同一种力以一种形式表现为物质，以另一种形式表现为心灵，就没有理由认为物质和心灵是不同的。心灵转化为物质，物质转化为心灵。思维力变成神经力、肌肉力；肌肉力和神经力变成思维力。自然就是这全部的力，无论它表现为物质还是心灵。
最精微的心灵与最粗重的物质之间的差异只是程度的差异。因此，整个宇宙可以被称为心灵，也可以被称为物质，这并无区别。你可以将心灵称为精炼的物质，或者将身体称为凝固的心灵；无论你用哪个名称来称呼哪个，区别都不大。唯物主义和唯灵主义之间冲突所引起的一切困扰都是由于错误的思维。实际上，两者之间没有区别。我和最卑微的猪之间的区别仅仅是程度的不同。它的显现较少，我的显现较多。有时我更糟糕，猪更好。
讨论心灵和物质哪个在先也没有任何意义。是心灵在先，物质由心灵产生？还是物质在先，心灵由物质产生？许多哲学争论都是从这些徒劳的问题出发的。这就像问是先有蛋还是先有鸡。两者都在先，两者都在后——心灵与物质，物质与心灵。如果我说物质先存在，物质变得越来越精微便成为心灵，那么我必须承认在物质之前一定已经有了心灵。否则，物质从何而来？物质先于心灵，心灵先于物质。这始终是鸡与蛋的问题。
整个自然都受因果律的束缚，处于时间和空间之中。我们看不到空间之外的任何事物，然而我们并不了解空间。我们无法感知时间之外的任何事物，然而我们并不了解时间。我们无法理解因果关系之外的任何事物，然而我们并不知道因果关系是什么。这三者——时间、空间和因果——存在于一切现象之中并贯穿一切现象，但它们本身不是现象。它们可以说是模具或框架，一切事物必须被铸入其中才能被认知。物质是实体加上时间、空间和因果。心灵是实体加上时间、空间和因果。
这个事实可以用另一种方式来表达。一切事物都是实体加上名称和形相。名称和形相来了又去，但实体永恒不变。实体、形相和名称构成了这个水壶。当它被打碎时，你不再称它为水壶，也看不到它水壶的形相。它的名称和形相消失了，但它的实体依然存在。实体中的一切差别都是由名称和形相造成的。它们不是真实的，因为它们会消失。我们所称的自然不是那不变的、不可摧毁的实体。自然是时间、空间和因果。自然是名称和形相。自然是摩耶。摩耶意味着名称和形相，一切事物都被铸入其中。摩耶不是真实的。如果它是真实的，我们就无法摧毁或改变它。实体是本体，摩耶是现象。存在着真实的"我"——没有什么能够摧毁它，也存在着现象的"我"——它不断变化和消失。
事实上，存在的一切事物都有两个方面。一个是本体的、不变的、不可摧毁的；另一个是现象的、变化的、可摧毁的。人在其真实本性中是实体、灵魂、精神。这个灵魂、这个精神永不改变、永不毁灭；但它看起来披着一层形相的外衣，并有一个与之关联的名称。这个形相和名称不是恒久的，也不是不可摧毁的；它们不断变化并被毁灭。
然而人们愚蠢地在这变化无常的方面——在身体和心灵中——寻求不朽。他们想要拥有一个永恒的身体。我不要那种不朽。
我与自然的关系是什么？就自然代表名称和形相，或代表时间、空间和因果而言，我不是自然的一部分，因为我是自由的，我是不朽的，我是不变的和无限的。是否存在自由意志的问题根本不会产生；我超越了一切意志。凡是有意志的地方，意志就不是自由的。意志没有任何自由可言。自由属于那个当名称和形相控制它、使它成为奴隶时才变成意志的东西——那个实体。那个实体——灵魂——可以说将自己塑入、投入名称和形相的模具中，立刻就被束缚了，而在此之前它是自由的。然而它原本的性质依然存在。这就是为什么它说："我是自由的；尽管有这一切束缚，我是自由的。"它从未忘记这一点。
但当灵魂变成了意志，它就不再是真正自由的了。自然牵着线，它不得不按照自然的要求起舞。你我就这样年复一年地舞蹈着。我们所见、所做、所感、所知的一切，我们所有的思想和行为，都不过是在自然的指令下起舞。在这一切之中，过去没有、现在也没有任何自由。从最低到最高，一切思想和行为都受规律束缚，其中没有任何一个属于我们的真实自我。
我的真实自我超越一切规律。与奴役、与自然协调一致，你就生活在规律之下，你在规律之下感到快乐。但你越顺从自然及其指令，你就越被束缚；你越与无明和谐一致，你就越受宇宙中一切事物的支配。这种与自然的和谐、对规律的服从，是否符合人的真实本性和命运？哪一种矿物曾与任何规律争吵和抗辩？哪一棵树木或植物曾违抗任何规律？这张桌子与自然、与规律是和谐的；但它永远只是一张桌子，它不会变得更好。人开始挣扎并与自然抗争。他犯了许多错误，他受了许多苦。但最终他征服了自然，实现了他的自由。当他自由时，自然就成了他的奴仆。
灵魂觉醒到自己的束缚并努力站起来宣示自己——这就叫做生命。在这场斗争中的成功叫做进化。最终的胜利——当一切奴役都被吹散时——叫做救赎、涅槃、自由。宇宙中的一切都在为自由而奋斗。当我被自然、被名称和形相、被时间、空间和因果所束缚时，我不知道自己真正是什么。但即使在这种束缚中，我的真实自我也没有完全失去。我奋力挣脱束缚；一个接一个，枷锁断裂，我开始意识到自己内在的伟大。然后完全的解脱到来。我达到了对自己最清晰、最充分的意识——我知道我是无限的精神，是自然的主人，而非它的奴隶。超越一切差别和组合，超越空间、时间和因果，我即是我所是。
English
The subject tonight is man, man in contrast with nature. For a long time the word "nature" was used almost exclusively to denote external phenomena. These phenomena were found to behave methodically; and they often repeated themselves: that which had happened in the past happened again -- nothing happened only once. Thus it was concluded that nature was uniform. Uniformity is closely associated with the idea of nature; without it natural phenomena cannot be understood. This uniformity is the basis of what we call law.
Gradually the word "nature" and the idea of uniformity came to be applied also to internal phenomena, the phenomena of life and mind. All that is differentiated is nature. Nature is the quality of the plant, the quality of the animal, and the quality of man. Man's life behaves according to definite methods; so does his mind. Thoughts do not just happen, there is a certain method in their rise, existence and fall. In other words, just as external phenomena are bound by law, internal phenomena, that is to say, the life and mind of man, are also bound by law.
When we consider law in relation to man's mind and existence, it is at once obvious that there can be no such thing as free will and free existence. We know how animal nature is wholly regulated by law. The animal does not appear to exercise any free will. The same is true of man; human nature also is bound by law. The law governing functions of the human mind is called the law of Karma.
Nobody has ever seen anything produced out of nothing; if anything arises in the mind, that also must have been produced from something. When we speak of free will, we mean the will is not caused by anything. But that cannot be true, the will is caused; and since it is caused, it cannot be free -- it is bound by law. That I am willing to talk to you and you come to listen to me, that is law. Everything that I do or think or feel, every part of my conduct or behaviour, my every movement -- all is caused and therefore not free. This regulation of our life and mind -- that is the law of Karma.
If such a doctrine had been introduced in olden times into a Western community, it would have produced a tremendous commotion. The Western man does not want to think his mind is governed by law. In India it was accepted as soon as it was propounded by the most ancient Indian system of philosophy. There is no such thing as freedom of the mind; it cannot be. Why did not this teaching create any disturbance in the Indian mind? India received it calmly; that is the speciality of Indian thought, wherein it differs from every other thought in the world.
The external and internal natures are not two different things; they are really one. Nature is the sum total of all phenomena. "Nature" means all that is, all that moves. We make a tremendous distinction between matter and mind; we think that the mind is entirely different from matter. Actually, they are but one nature, half of which is continually acting on the other half. Matter is pressing upon the mind in the form of various sensations. These sensations are nothing but force. The force from the outside evokes the force within. From the will to respond to or get away from the outer force, the inner force becomes what we call thought.
Both matter and mind are really nothing but forces; and if you analyse them far enough, you will find that at root they are one. The very fact that the external force can somehow evoke the internal force shows that somewhere they join each other -- they must be continuous and, therefore, basically the same force. When you get to the root of things, they become simple and general. Since the same force appears in one form as matter and in another form as mind, there is no reason to think matter and mind are different. Mind is changed into matter, matter is changed into mind. Thought force becomes nerve force, muscular force; muscular and nerve force become thought force. Nature is all this force, whether expressed as matter or mind.
The difference between the subtlest mind and the grossest matter is only one of degree. Therefore the whole universe may be called either mind or matter, it does not matter which. You may call the mind refined matter, or the body concretised mind; it makes little difference by which name you call which. All the troubles arising from the conflict between materialism and spirituality are due to wrong thinking. Actually, there is no difference between the two. I and the lowest pig differ only in degree. It is less manifested, I am more. Sometimes I am worse, the pig is better.
Nor is it any use discussing which comes first -- mind or matter. Is the mind first, out of which matter has come? Or is matter first, out of which the mind has come? Many of the philosophical arguments proceed from these futile questions. It is like asking whether the egg or the hen is first. Both are first, and both last -- mind and matter, matter and mind. If I say matter exists first and matter, growing finer and finer, becomes mind, then I must admit that before matter there must have been mind. Otherwise, where did matter come from? Matter precedes mind, mind precedes matter. It is the hen and the egg question all through.
The whole of nature is bound by the law of causation and is in time and space. We cannot see anything outside of space, yet we do not know space. We cannot perceive anything outside of time, yet we do not know time. We cannot understand anything except in terms of causality, yet we do not know what causation is. These three things -- time, space, and causality -- are in and through every phenomena, but they are not phenomena. They are as it were the forms or moulds in which everything must be cast before it can be apprehended. Matter is substance plus time, space, and causation. Mind is substance plus time, space and causation.
This fact can be expressed in another way. Everything is substance plus name and form. Name and form come and go, but substance remains ever the same. Substance, form, and name make this pitcher. When it is broken, you do not call it pitcher any more, nor do you see its pitcher form. Its name and form vanish, but its substance remains. All the differentiation in substance is made by name and form. There are not real, because they vanish. What we call nature is not the substance, unchanging and indestructible. Nature is time, space and causation. Nature is name and form. Nature is Maya. Maya means name and form, into which everything is cast. Maya is not real. We could not destroy it or change it if it were real. The substance is the noumenon, Maya is phenomena. There is the real "me" which nothing can destroy, and there is the phenomenal "me" which is continually changing and disappearing.
The fact is, everything existing has two aspects. One is noumenal, unchanging and indestructible; the other is phenomenal, changing and destructible. Man in his true nature is substance, soul, spirit. This soul, this spirit, never changes, is never destroyed; but it appears to be clothed with a form and to have a name associated with it. This form and name are not immutable or indestructible; they continually change and are destroyed.
Yet men foolishly seek immortality in this changeable aspect, in the body and mind -- they want to have an eternal body. I do not want that kind of immortality.
What is the relation between me and nature? In so far as nature stands for name and form or for time, space, and causality, I am not part of nature, because I am free, I am immortal, I am unchanging and infinite. The question does not arise whether I have free will or not; I am beyond any will at all. Wherever there is will, it is never free. There is no freedom of will whatever. There is freedom of that which becomes will when name and form get hold of it, making it their slave. That substance -- the soul -- as it were moulds itself, as it were throws itself into the cast of name and form, and immediately becomes bound, whereas it was free before. And yet its original nature is still there. That is why it says, "I am free; in spite of all this bondage, I am free." And it never forgets this.
But when the soul has become the will, it is no more really free. Nature pulls the strings, and it has to dance as nature wants it to. Thus have you and I danced throughout the years. All the things that we see, do, feel, know, all our thoughts and actions, are nothing but dancing to the dictates of nature. There has been, and there is, no freedom in any of this. From the lowest to the highest, all thoughts and actions are bound by law, and none of these pertain to our real Self.
My true Self is beyond all law. Be in tune with slavery, with nature, and you live under law, you are happy under law. But the more you obey nature and its dictates, the more bound you become; the more in harmony with ignorance you are, the more you are at the beck and call of everything in the universe. Is this harmony with nature, this obedience to law, in accord with the true nature and destiny of man? What mineral ever quarrelled with and disputed any law? What tree or plant ever defied any law? This table is in harmony with nature, with law; but a table it remains always, it does not become any better. Man begins to struggle and fight against nature. He makes many mistakes, he suffers. But eventually he conquers nature and realises his freedom. When he is free, nature becomes his slave.
The awakening of the soul to its bondage and its effort to stand up and assert itself -- this is called life. Success in this struggle is called evolution. The eventual triumph, when all the slavery is blown away, is called salvation, Nirvana, freedom. Everything in the universe is struggling for liberty. When I am bound by nature, by name and form, by time, space and causality, I do not know what I truly am. But even in this bondage my real Self is not completely lost. I strain against the bonds; one by one they break, and I become conscious of my innate grandeur. Then comes complete liberation. I attain to the clearest and fullest consciousness of myself -- i know that I am the infinite spirit, the master of nature, not its slave. Beyond all differentiation and combination, beyond space, time and causation, I am that I am.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。