实在与幻影
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AI-translated. May contain errors. For accurate text, refer to the original English.
中文
印度哲学家辨喜昨晚在温特大厅发表了又一场演讲。他的主题是："实在与幻影"。他说： "人的灵魂始终在追寻确定性，在寻找某种不变的事物。它永远不会满足。财富、野心的满足或欲望的满足都是变化无常的。一旦获得这些，人仍然不会满足。宗教是一门科学，它教导我们从何处满足这种对不变之物的渴望。在一切地方性的色彩和衍生形式背后，所有宗教教导的是同一件事——实在仅存在于人的灵魂之中。 "吠檀多哲学教导我们存在两个世界：外在的或感官的世界，和内在的或主观的世界——即思想的世界。 "它假定了三个基本概念——时间、空间和因果。由此构成了摩耶（Maya），即人类思维的根本基础，而非思维的产物。后来伟大的德国哲学家康德也得出了同样的结论。 "我的实在、自然的实在和上帝的实在，本质上是相同的，差异仅在于显现的形式。这种差异是由摩耶造成的。海岸的轮廓可以将大洋塑造成海湾、海峡或港湾；但当这种塑形的力量——摩耶——被移除时，分离的形式便消失了，差异停止了，一切又回归大洋。"
斯瓦米接着谈到了吠檀多哲学中进化论的根源。 "所有现代宗教都始于这样一个观念，"演讲者继续说道，"即人曾经是纯洁的，他堕落了，将来会再次变得纯洁。我看不出他们从哪里得到这个观念。知识的根基在于灵魂；外在环境只是刺激灵魂；知识是灵魂的力量。一个世纪又一个世纪，它一直在制造身体。各种转世的形式不过是灵魂生命故事的连续篇章。我们不断地在建造自己的身体。整个宇宙处于流变之中，不断膨胀与收缩，不断变化。吠檀多认为灵魂在本质上永不改变，但它被摩耶所修饰。自然是被心所限制的上帝。自然的进化是灵魂的变化。灵魂在本质上在一切存在形式中都是相同的。它的表达被身体所修饰。灵魂的这种统一性，人类的这种共同本质，是伦理和道德的基础。从这个意义上说，一切众生皆为一体，伤害自己的兄弟就是伤害自己。 "爱仅仅是这种无限统一性的表达。在什么样的二元体系上你能解释爱？一位欧洲哲学家说亲吻是食人习俗的遗存，一种'你的味道真好'的表达。我不相信这种说法。 "我们所有人追求的是什么？自由。生命中一切努力和奋斗都是为了自由。这是种族、世界和星系的共同行进。 "如果我们被束缚了，是谁束缚了我们？除了无限者自身，没有任何力量能够束缚无限者。"
演讲结束后，听众获得了向演讲者提问的机会，他用半个小时的时间回答了这些问题。
English
Swami Vivekananda, the Hindu philosopher, delivered another lecture in Wendte Hall last evening. His subject was: "The Reality and The Shadow". He said: "The soul of man is ever striving after certainty, to find something that does not change. It is never satisfied. Wealth, the gratification of ambition or of appetite are all changeable. Once these are attained, man is not content. Religion is the science which teaches us whence to satisfy this longing after the unchangeable. Behind all the local colours and derivations they teach the same thing -- that there is reality only in the soul of man. "The philosophy of Vedanta teaches that there are two worlds, the external or sensory, and the internal or subjective -- the thought world. "It posits three fundamental concepts -- time, space, and causation. From these is constituted Maya, the essential groundwork of human thought, not the product of thought. This same conclusion was arrived at a later date by the great German philosopher Kant. "My reality, that of nature and of God, is the same, the difference is in form of manifestation. The differentiation is caused by Maya. The contour of the shore may shape the ocean into bay, strait, or inlet; but when this shaping force or Maya is removed, the separate form disappears, the differentiation ceases, all is ocean again."
The Swami then spoke of the roots of the theory of evolution to be found in the Vedanta philosophy. "All modern religions start with the idea," continued the speaker, "that man was once pure, he fell, and will become pure again. I do not see where they get this idea. The seat of knowledge is the soul; external circumstance simply stimulates the soul; knowledge is the power of the soul. Century after century it has been manufacturing bodies. The various forms of incarnation are merely successive chapters of the story of the life of the soul. We are constantly building our bodies. The whole universe is in a state of flux, of expansion and contraction, of change. Vedanta holds that the soul never changes in essence, but it is modified by Maya. Nature is God limited by mind. The evolution of nature is the modification of the soul. The soul in essence is the same in all forms of being. Its expression is modified by the body. This unity of soul, this common substance of humanity, is the basis of ethics and morality. In this sense all are one, and to hurt one's brother is to hurt one's Self. "Love is simply an expression of this infinite unity. Upon what dualistic system can you explain love? One of the European philosophers says that kissing is a survival of cannibalism, a kind of expression of 'how good you taste'. I do not believe it. "What is it we all seek? Freedom. All the effort and struggle of life is for freedom. It is the march universal of races, of worlds, and of systems. "If we are bound, who bound us? No power can bind the Infinite but Itself."
After the discourse an opportunity was afforded for asking questions of the speaker, who devoted half an hour to answering them.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。