愛華網(wǎng)Then Sri Ramakrishna sang asong glorifying the Power of faith:室利羅摩克里希納然后唱了一首贊揚(yáng)信心力量的歌：If only I can pass awayrepeating Durga's name,我在臨終時(shí)重復(fù)杜迦的圣名，How canst Thou then, O BlessedOne,神圣的至高者，Withhold from medeliverance,盡管我是可惡，Wretched though I maybe?你為何要把我拯救？The Master continued: "Faithand devotion. One realizes God easily throughdevotion. He is grasped through ecstasy oflove."師父繼續(xù)說：“這就是信心和虔誠。人通過虔誠會(huì)容易地認(rèn)識(shí)神。他通過心醉神迷的愛來領(lǐng)悟神?！盬ith these words the Mastersang again:師父又再次唱：How are you trying, O my mind,to know the nature of God?我的頭腦，你是如何去嘗試了解神的本性？You are groping like a madmanlocked in a dark room. 你就像禁閉在暗室的瘋子，在黑暗中摸索。He is grasped through ecstaticlove; how can you fathom Him withoutit?他是通過心醉神迷的愛去領(lǐng)悟；你怎么能夠不用愛去探索它呢？Only through affirmation, nevernegation, can you know Him;你只有通過肯定，并非否定，才能認(rèn)識(shí)他；Neither through Veda northrough Tantra nor the six darsanas.既非吠陀經(jīng)，也非坦陀羅，也非六派哲學(xué)。It is in love's elixir onlythat He delights, O mind;噢！頭腦，只有愛的萬能藥才能讓他喜悅；He dwells in the body's inmostdepths, in Everlasting Joy. 他住在身體的最深處，在永恒的歡樂里面。And, for that love, the mightyyogis practise yoga from age to age;為了那種愛，眾多偉大的瑜伽士世世代代地練習(xí)瑜伽。When love awakes, the Lord,like a magnet, draws to Him the soul.一旦愛被喚醒，神會(huì)像磁鐵一樣，把靈魂吸引到身邊。He it is, says Ramprasad, thatI approach as Mother;游詠詩人說，他同樣也是我親近的母親；But must I give away thesecret, here in the market-place?難道我要在聚會(huì)透露這個(gè)秘密嗎？From the hints I have given, Omind, guess what that Being is!噢！頭腦，請(qǐng)根據(jù)我暗示的線索，猜猜這是什么！While singing, the Master wentinto samādhi. He was seated on the bench, facingwest, the palms of his hands joined together, his body erect andmotionless. Everyone watched him expectantly.Vidyasagar, too, was speechless and could nottake his eyes from the Master. 師父唱著唱著，就進(jìn)入了三摩地。他雙手合十地坐在長(zhǎng)椅子上，面向西方，筆直的身體靜止不動(dòng)。所有人都期待地望著他。維德雅瑟格也一言不發(fā)，目不轉(zhuǎn)睛地看著師父。梵天和薩緹是同一的Brahman and Śakti areidentical
After a time Sri Ramakrishnashowed signs of regaining the normal state. Hedrew a deep breath and said with a smile: "The means of realizingGod are ecstasy of love and devotion - that is, one must love God.He who is Brahman is addressed as theMother.過了一會(huì)兒，室利羅摩克里希納表現(xiàn)出恢復(fù)正常狀態(tài)的跡象。他深深地吸一口氣，然后微笑著說：‘心醉神迷的愛和虔誠是認(rèn)識(shí)神的方法——那就是說，人一定要愛神。他既是梵天，也被稱為母親。He it is, says Ramprasad, thatI approach as Mother;游詠詩人說，他同樣也是我親近的母親；But must I give away thesecret, here in the market-place?難道我要在聚會(huì)透露這個(gè)秘密嗎？From the hints I have given, Omind, guess what that Being is!噢！頭腦，請(qǐng)根據(jù)我暗示的線索，猜猜這是什么！"Ramprasad asks the mind onlyto guess the nature of God. He wishes it tounderstand that what is called Brahman in the Vedas is addressed byHim as the Mother. He who is attributeless alsohas attributes. He who is Brahman is also Śakti.When thought of as inactive, He is calledBrahman, and when thought of as the Creator, Preserver, andDestroyer, He is called the Primordial Energy, Kāli.“游詠詩人只是叫頭腦猜想一下神的本性。他希望它（頭腦）能夠明白為什么《吠陀經(jīng)》里稱的梵天會(huì)被他叫做母親。他既沒有屬性，同時(shí)也是具有屬性。他是梵天，同時(shí)也被稱為薩緹。他被認(rèn)為是寂靜不動(dòng)的時(shí)候，就會(huì)被稱作梵天；他被認(rèn)為是創(chuàng)造、維系和毀滅的力量的時(shí)候，就會(huì)被稱作原初能量——卡利女神。"Brahman and Śakti areidentical, like fire and its power to bum. Whenwe talk of fire we automatically mean also itspower to burn. Again, the fire's power to burnimplies the fire itself. If you accept the oneyou must accept the other. “梵天和薩緹是同一的，就像火和它的燃燒動(dòng)力一樣。我們談到了火，就會(huì)自然地聯(lián)想到它燃燒的動(dòng)力。此外，火的燃燒動(dòng)力也意味著火本身。如果你接受其中之一，就必須要接受另一個(gè)。"Brahman alone is addressed asthe Mother. This is because a mother is an objectof great love. One is able to realize God justthrough love. Ecstasy of feeling, devotion, love,and faith - these are the means. Listen to asong:“梵天也獨(dú)一無二地被稱作母親，這是因?yàn)槟赣H是偉大的愛的對(duì)象。人只有通過愛才能認(rèn)識(shí)神。入迷的感覺、虔誠、愛和信心——這些都是手段。聽聽一首歌：As is a man's meditation, so ishis feeling of love;隨著靜心的深入，愛也會(huì)隨之加深；As is a man's feeling of love,so is his gain;人有了愛的感覺，財(cái)富也隨之增加。And faith is the root of all.信心是所有一切的根源。If in the Nectar Lake of MotherKa1i's feet在母親神卡利腳下的甘露湖里，My mind remainsimmersed,只要我的頭腦仍然還沉浸在內(nèi)，Of little use are worship,oblations, or sacrifice. 崇拜、獻(xiàn)祭和供奉也顯得無用。=============================================神的本性如同小孩
God's nature like that of achild"I used to see God directlywith these very eyes, just as I see you. Now Isee divine visions in trance."After realizing God a manbecomes like a child. One acquires the nature ofthe object one meditates upon. The nature of Godis like that of a child. As a child builds up histoy house and then breaks it down, so God acts while creating,preserving, and destroying the universe. Further,as the child is not under the control of any guna, so God is beyondthe three gunas-sattva, rajas, and tamas. That iswhy paramahamsas keep five or ten children with them, that they mayassume their nature."“我習(xí)慣每一眼都直接地去看神，正如我看你一樣?，F(xiàn)在我在出神狀態(tài)之下看見了神的異像。人認(rèn)識(shí)神之后，會(huì)變得像孩子，也會(huì)獲得了自己所專注的對(duì)象的本性。神的本性如同小孩。孩子堆徹好自己的玩具小屋，然后把它破壞；神在宇宙的行為同時(shí)也是創(chuàng)造、維系和毀滅。更進(jìn)一步地說，小孩子并不受任何基質(zhì)的控制，神也超越于三種基質(zhì)——善良形態(tài)、激情形態(tài)和愚昧形態(tài)。這就是帕臘瑪罕薩（至尊天鵝）為何會(huì)把五個(gè)或者十個(gè)小孩留在身邊，這樣他們就會(huì)逞現(xiàn)出自己的本性?！盨itting on the floor in theroom was a young man from Agarpara about twenty-two years old.Whenever he came to the temple garden, he wouldtake the Master aside, by a sign, and whisper his thoughts to him.He was a new-comer. That day hewas sitting on the floor near the Master.坐在地板上的是一位來自阿格帕拉的年輕人，大約二十二歲左右。他是一位新來者，只要進(jìn)入廟宇花園，就會(huì)坐在師父身邊，低聲地對(duì)他說自己的想法。那天，他坐在師父附近的地板上。MASTER (to the young man): "Aman can change his nature by imitating another's character.He can get rid of a passion like lust by assumingthe feminine mood. He gradually comes to actexactly like a woman. I have noticed that men whotake female parts in the theatre speak like women or brush theirteeth like women while bathing. Come again on aTuesday or Saturday.師父（對(duì)年輕人說）：“人通過模仿其他人的特征，會(huì)改變自己的本性。通過采取女性姿態(tài)，他可以消除像強(qiáng)烈欲望那樣的激情。他的行為會(huì)逐漸變得像女性。我留意過戲劇里面扮演女性角色的男性說起話來像婦女，或者洗澡的時(shí)候像女性那樣刷起牙來。星期二或者星期六再來。”(ToPrankrishna) "Brahman and Śakti are inseparable.Unless you accept Śakti, you will find the wholeuniverse unreal-'I', 'you', house, buildings, and family.The w————orld stands solid because the PrimordialEnergy stands behind it. If there is nosupporting pole, no framework can be made, and without theframework there can be no beautiful image of Durga.（對(duì)帕蘭克里希納說）：“梵天和薩緹是不可分割的。除非你接受薩緹，否則會(huì)發(fā)現(xiàn)整個(gè)宇宙都是不真實(shí)——‘我’，‘你’，房子，建筑物和家庭。世界看上去堅(jiān)固可靠是因?yàn)楸澈笥性跄芰吭谥沃?。假如沒有了支撐點(diǎn)，沒有了框架的制成材料，沒有了框架，也就不可能有杜迦女神的美麗肖像?！?Without giving up worldlinessa man cannot awaken his spiritual consciousness, nor can he realizeGod. He cannot but be a hypocrite as long as hehas even a trace of worldly desire. God cannot berealized without guilelessness. “不放棄俗氣，人就不可能喚醒自己的靈性知覺，也不能夠認(rèn)識(shí)神。即使他擁有少許世俗欲望的跡象，也只是個(gè)偽君子。沒有正直，就不能夠認(rèn)識(shí)神。Cherish love within your heart;abandon cunning and deceit:請(qǐng)珍視你內(nèi)心的愛，放棄狡詐和欺騙；Through service, worship,selflessness, does Rama's blessed vision come.通過服務(wù)、敬拜和無私精神，羅摩的祝福會(huì)降臨。Even those engaged in worldlyactivities, such as office work or business, should hold to thetruth. Truthfulness alone is the spiritualdiscipline in the Kaliyuga."“即使從事世間活動(dòng)，例如辦公室工作和經(jīng)商，也應(yīng)當(dāng)保持真誠。真誠是卡利年代唯一的靈性紀(jì)律?！盤RANKRISHNA: "Yes, sir.It is said in the Mahanirvana Tantra: 'O Goddess,this religion enjoins it upon one to be truthful, self-controlled,devoted to the welfare of others, unagitated, andcompassionate.'"帕蘭克里希納：“是的，先生?！洞竽吞雇恿_》曾經(jīng)說過：‘女神，這個(gè)宗教使它超越了任何的誠實(shí)、自制、專注于利益他人、平靜和憐憫。”MASTER: "Yes.But these ideas must beassimilated."師父：“對(duì)，不過這些想法一定要收集起來?！盨ri Ramakrishna was sitting onthe small couch. He was in an ecstatic mood andlooked at Rakhal. Suddenly he was filled with thetender feeling of parental love toward his young disciple andspiritual child. Presently he went into samādhi.The devotees sat speechless, looking at theMaster with wondering eyes. 室利羅摩克里希納坐在小睡床上。他看著羅哈爾，正處于一種狂喜的狀態(tài)。突然間，他對(duì)年輕門徒和靈性上的孩子充滿了父母般的愛。不久之后，他就進(jìn)入了三摩地。奉獻(xiàn)者們坐在那里也說不出話來，用驚奇的眼神望著師父。Regaining partialconsciousness, the Master said: "Why is my spiritual feelingkindled at the sight of Rakhal? The more you advance toward God,the less you will see of His glories and grandeur.The aspirant at first has a vision of the Goddesswith ten arms;8 there is a great display of power in that image.The next vision is that of the Deity with twoarms; there are no longer ten arms holding various weapons andmissiles. Then the aspirant has a vision ofGopala, in which there is no trace of power. Itis the form of a tender child. Beyond that thereare other visions also. The aspirant then seesonly Light.師父恢復(fù)了部分意識(shí)，說；“為什么我看見羅哈爾的時(shí)候，會(huì)燃點(diǎn)起內(nèi)在的靈性感覺呢？你越向神的方向前進(jìn)，就會(huì)越來越少地看到他的榮耀和偉大。求道者起初會(huì)看見十只手臂的女神異像；那個(gè)肖像里面展現(xiàn)出一種偉大的力量。下一個(gè)異像就是一位兩臂的神；不再是十只手臂，各自持有不同的武器和發(fā)射物。然后求道者會(huì)看見哥帕拉的異像，里面并無力量的跡象。這是一個(gè)溫柔小孩的形態(tài)，在較遠(yuǎn)處也有其他的異像。求道者然后只是看見了光。”"Reasoning and discriminationvanish after the attainment of God and communion with Him insamādhi. How long does a man reason anddiscriminate? As long as he is conscious of the manifold, as longas he is aware of the universe, of embodied beings, of 'I' and'you'. He becomes silent when he is truly awareof Unity. This was the case with TrailangaSwami.“獲得神識(shí)之后，推斷和辯別會(huì)消失，并且會(huì)在三摩地里面與神誠懇交談。只要一個(gè)人意識(shí)到了多樣性，只要意識(shí)到了宇宙和各種生命的具體表現(xiàn)，只要意識(shí)到了‘我’和‘你’，那么推論與分辨還能持續(xù)多久呢？當(dāng)他真正地明白到萬物渾然一體之后，就會(huì)變得沉默。翠藍(lán)加尊者就是這種情形?！?Have you watched a feast givento the brahmins? At first there is a great uproar.But the noise lessens as their stomachs becomemore and more filled with food. When the lastcourse of curd and sweets is served, one hears only the sound'soop, soop' as they scoop up the curd in their hands.There is no other sound. Nextis the stage of sleep-samādhi. There is no moreuproar.“你可否留意到婆羅門盛宴的情形？起初是一陣很大的喧囂，但他們的肚子填得越來越飽，喧鬧聲就會(huì)越來越小。最后一道菜‘凝乳和糖果’擺上桌子的時(shí)候，他們用手鏟起了盤子上的乳塊，只會(huì)聽見‘酥，酥’的聲音，再也沒有其他聲音了。下一步就是進(jìn)入睡眠狀態(tài)的三摩地里面，再也沒有喧囂了?！?To M. and Prankrishna) "Manypeople talk of Brahmajnāna, but their minds are always preoccupiedwith lower things: house, buildings, money, name, and sensepleasures. As long as you stand at the foot ofthe Monument,10 so long do you see horses, carriages, Englishmen,and Englishwomen. But when you climb to its top,you behold the sky and the ocean stretching to infinity.Then you do not enjoy buildings, carriages,horses, or men. They look like ants.（對(duì)M和帕蘭克里希納說）：“很多人都在談?wù)撹筇熘R(shí)，可他們的頭腦卻總是被較低層次的事所占有：房子、建筑物、金錢、名譽(yù)和享樂的感覺。只要你站在紀(jì)念碑腳下，會(huì)見到馬匹、馬車、英國(guó)人和英國(guó)女人；當(dāng)你爬到紀(jì)念碑的頂端，卻看見天空和海洋正在延伸到無限之處，那么你就不會(huì)欣賞建筑物、馬車和人。他們看上去如同螞蟻。”"All such things as attachmentto the world and enthusiasm for 'woman and gold' disappear afterthe attainment of the Knowledge of Brahman. Thencomes the cessation of all passions. When the logburns, it makes a crackling noise and one sees the flame.But when the burning is over and only ashremains, then no more noise is heard. Thirstdisappears with the destruction of attachment.Finally comes peace.“獲得梵天知識(shí)之后，對(duì)世界的依戀，還有對(duì)‘女人和金錢’的熱愛也一同消失了，所有的激情都會(huì)驟然停下。園木在燃燒，會(huì)發(fā)出噼啪聲，也看見了火焰。園木燒光了，只留下灰燼，再也聽不到聲音了。依附被破環(huán)，口渴也隨之消失，最后會(huì)得到了平靜。”"The nearer you come to God,the more you feel peace. Peace, peace,peace-supreme peace! The nearer you come to the Ganges, the moreyou feel its coolness. You will feel completelysoothed when you plunge into the river.“你離神越近，會(huì)覺得越平靜。平靜，平靜，平靜——至高的平靜！你離恒河越近，會(huì)越感覺到它的涼快。當(dāng)你跳入恒河的時(shí)候，會(huì)感覺到完全地平靜?！?But the universe and itscreated beings, and the twenty-four cosmic principles, all existbecause God exists. Nothing remains if God iseliminated. The number increases if you put manyzeros after the figure one; but the zeros don't have any value ifthe one is not there."“至于宇宙和它的創(chuàng)造物，還有二十四條宇宙法則，全部都是因?yàn)樯穸嬖?。倘若排除了神，什么也不?huì)留下。倘若你在數(shù)字‘一’后面加上很多個(gè)零，數(shù)字會(huì)持續(xù)增大；如果沒有了‘一’，‘零’就失去了任何價(jià)值?！盩he Master continued: "Thereare some who come down, as it were, after attaining the Knowledgeof Brahman-after samādhi-and retain the 'ego of Knowledge' or the'ego of Devotion', just as there are people who, of their own sweetwill, stay in the market-place after the market breaks up.This was the case with sages like Narada.They kept the 'ego of Devotion' for the purposeof teaching men. Sankaracharya kept the 'ego ofKnowledge' for the same purpose.師父繼續(xù)說；“如同往昔一樣，獲知了梵天知識(shí)之后——進(jìn)入三摩地之后——一些人會(huì)從意識(shí)的高處走下來——仍然保留著‘知識(shí)的自我’或者‘奉獻(xiàn)的自我’；好像市集解散之后，一些人為了自己甜美的意愿，仍然逗留在市集所在的地方。像納蘭德那樣的圣人就屬于這種情形。他們?yōu)榱私虒?dǎo)其他人的目的而保留著‘虔誠的自我’。商羯羅也是為了同樣的目的而保留著‘知識(shí)的自我’?！?God cannot be realized ifthere is the slightest attachment to the things of the world.A thread cannot pass through the eye of a needleif the tiniest fibre sticks out.“倘若對(duì)世俗有輕微的依戀，神就不可能被認(rèn)識(shí)。如果一條線有輕微的纖維伸了出來，就不能穿過針眼。”"The anger and lust of a manwho has realized God are only appearances. Theyare like a burnt string. It looks like a string,but a mere puff blows it away.“人認(rèn)識(shí)到了神，憤怒和欲望會(huì)出現(xiàn)。它們好像一根被火燃燒的線。它看上去像一根線，但僅僅是一陣噴煙就消散了。”"God is realized as soon as themind becomes free from attachment. Whateverappears in the Pure Mind is the voice of God.That which is Pure Mind is also Pure Buddhi;that, again, is Pure Ātman, because there is nothing pure but God.But in order to realize God one must go beyonddharma and adharma."“只要頭腦從依附中釋放出來，神就可以被認(rèn)識(shí)。凡是出自純潔的頭腦內(nèi)的都是神的聲音。純潔的頭腦也是純潔的覺道；同時(shí)又是純潔的阿特曼；因?yàn)槌松瘢瑳]有其他比此更為純潔。但是為了覺悟神，人必須要超越羯磨和阿羯摩?！盩he Master sang in hismelodious voice:師父用優(yōu)美的音調(diào)唱著；Come, let us go for a walk, Omind, to Kāli, the Wish-fulfilling Tree,頭腦，來吧！讓我們來到卡利女神的愿望樹下，And there beneath It gather thefour fruits of life. . ..樹上結(jié)出四種生命的果實(shí)……Sri Ramakrishna went out on thesoutheast verandah of his room and sat down.Prankrishna and the other devotees accompaniedhim. Hazra, too, was sitting there.The Master said to Prankrishna with a smile:"Hazra is not a man to be trifled with. If onefinds the big dargah here, then Hazra is the smaller dargah." Alllaughed at the Master's words. A certaingentleman, Navakumar by name, came to the door and stood there.At sight of the devotees he immediately left."Oh! Egotism incarnate!" Sri Ramakrishnaremarked.室利羅摩克里希納走到房間外面的走廊上，然后坐下。帕蘭克里希納和其他奉獻(xiàn)者陪伴著他。哈扎拉也坐在那里。師父微笑著對(duì)帕蘭克里希納說：“哈扎拉并不是一個(gè)視同而戲的人。如果這里發(fā)現(xiàn)了一座大圣殿，那么哈扎拉就是一座較小的圣殿。”所有人都大笑起來。一位名為納瓦庫瑪兒的紳士來到門前，并且站在那里。奉獻(xiàn)者們一看見他，他立即離開?！班蓿∽晕业幕?！”室利羅摩克里希納評(píng)論著。About half past nine in themorning Prankrishna took leave of the Master.Soon afterwards a minstrel sang some devotionalsongs to the accompaniment of a stringed instrument.The Master was listening to the songs when KedārChatterji, a householder devotee, entered the room clad in hisoffice clothes. He was a man of devotionaltemperament and cherished the attitude of the gopis of Vrindāvan.Words about God would make him weep.大約早上九點(diǎn)半，帕蘭克里希納向師父告辭。不久之后，一位游詠詩人在弦樂器的伴奏下，唱起了一些虔誠的歌。師父在傾聽著歌聲的時(shí)候，一位名為柯達(dá)切特吉的居士奉獻(xiàn)者身穿官服，走進(jìn)屋里。他是一位擁有虔誠氣質(zhì)的人，珍愛溫達(dá)文的牧牛姑娘。神的話語會(huì)讓他流下眼淚。The sight of Kedār awakened inthe Master's mind the episode of Vrindāvan in Sri Krishna's life.Intoxicated with divine love, the Master stood upand sang, addressing Kedār:柯達(dá)的來到在師父心中喚起了克里希納在溫達(dá)文的生活情節(jié)。師父開始在神之愛里面變得興奮，站起來向柯達(dá)致意，還唱起歌來：Tell me, friend, how far is thegrove親愛的朋友，請(qǐng)你告訴我，Where Krishna, my Beloved,dwells?克里希納所在的小樹林離此有多遠(yuǎn)？His fragrance reaches me evenhere;他的芳香延伸到我這里來；But I am tired and can walk nofarther. . ..而我卻感到疲倦，再也不能走得更遠(yuǎn)……Sri Ramakrishna assumed theattitude of Sri Radha to Krishna and went into deep samādhi whilesinging the song. He stood there, still as apicture on canvas, with tears of divine joy running down hischeeks.室利羅摩克里希納呈現(xiàn)出羅陀對(duì)待克里希納的態(tài)度，一邊唱著，一邊進(jìn)入了三摩地。他站在那里，如同帆布上的油畫，神圣喜悅的淚珠從兩個(gè)臉頗上滾動(dòng)下來。Kedār knelt before the Master.Touching his feet, he chanted ahymn:柯達(dá)跪在師父面前，觸摸著他的腳，唱起了圣歌：We worship theBrahman-Consciousness in the Lotus of the Heart,我們敬拜心蓮內(nèi)的梵天意識(shí)，The Undifferentiated, who isadored by Hari, Hara, and Brahma;哈瑞、哈里與梵天并無分別；Who is attained by yogis in thedepths of their meditation;透過瑜伽修行而進(jìn)入深深的冥想中，The Scatterer of the fear ofbirth and death,生與死的恐懼便會(huì)消散，The Essence of Knowledge andTruth, the Primal Seed of the world.知識(shí)和真理的本質(zhì)、世界的原初種子便會(huì)呈現(xiàn)。After a time the Masterregained consciousness of the relative world.Soon Kedār took his leave and returned to hisoffice in Calcutta.過了一會(huì)兒，師父恢復(fù)了相對(duì)世界的意識(shí)?？逻_(dá)爾很快便離開，回到加爾各答的辦公室。==========================================
師父的不同靈性狀態(tài)
Master's differentspiritual moods
Presently some devoteesfrom Konnagar arrived, singing kirtan to the accompaniment of drumsand cymbals. As they reached the northeastverandah of Sri Ramakrishna's room, the Master joined in the music,dancing with them intoxicated with divine joy.Now and then he went into samādhi, standing still as astatue. While he was in one of these states ofdivine unconsciousness, the devotees put thick garlands of jasminearound his neck. The enchanting form of theMaster reminded the devotees of Chaitanya, another Incarnation ofGod. The Master passed alternately through threemoods of divine consciousness: the inmost, when he completely lostall knowledge of the outer world; the semi-conscious, when hedanced with the devotees in an ecstasy of love; and the conscious,when he joined them in loud singing. It wasindeed a sight for the gods, to see the Master standing motionlessin samādhi, with fragrant garlands hanging from his neck, hiscountenance beaming with love, and the devotees singing and dancingaround him.
現(xiàn)在，一些奉獻(xiàn)者從康耐迦來到這里，在鼓聲和鐃鈸的伴奏下，唱起了歌來。他們來到了位于走廊東北面的室利羅摩克里希納的房間，師父正興致勃勃地融入在音樂中，在神圣的歡樂中變得興奮起來，與他們一起跳舞。他不時(shí)地進(jìn)入了三摩地，像雕像似的站立著。他正處于這些神圣狀態(tài)下，奉獻(xiàn)者們把厚厚的淡黃色花環(huán)圍到他的脖子上。師父迷人的形態(tài)讓奉獻(xiàn)者們想起了神的另一位化身柴坦尼亞。師父交替地經(jīng)歷了三種不同非凡狀態(tài)：最深入的狀態(tài)，完全地失去了對(duì)外界的認(rèn)知；半意識(shí)狀態(tài)，以一種入迷的愛與奉獻(xiàn)者們載歌載舞；全意識(shí)狀態(tài)，與奉獻(xiàn)者們一起大聲唱歌。這真是一幅神的景像：師父在三摩地里屹立不動(dòng)，脖子上掛著芳香的花環(huán)，面容散發(fā)著愛，奉獻(xiàn)者們圍在他周圍又唱又跳。
When it was time for hisnoon meal, Sri Ramakrishna put on a new yellow cloth and sat on thesmall couch. His golden complexion, blending withhis yellow cloth, enchanted the eyes of thedevotees.
午飯時(shí)間到了，室利羅摩克里希納穿上了塹新的黃色衣服，坐在小睡床上。他的膚色呈現(xiàn)出金黃色，與黃色的衣服混和在一起，讓奉獻(xiàn)者們的眼睛也著迷。
After his meal SriRamakrishna rested a little on the small couch.Inside and outside his room crowded the devotees, among them Kedār,Suresh, Ram, Manomohan, Girindra, Rakhal, Bhavanath, and M.Rakhal's father was also present.
午飯過后，室利羅摩克里希納在小睡床上休息了一會(huì)兒。他的房間里面和外面都擁洪了奉獻(xiàn)者，他們之中包括柯達(dá)、薩倫什、羅姆、曼奴莫罕、吉里德拉、羅哈爾、博伽梵納特和M，羅哈爾的父親也在場(chǎng)。
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師父在三摩地里的體驗(yàn)
Master'sexperiences in samādhi
AMRITA: "Sir,how do you feel in samādhi?"
阿里塔：“先生，你在三摩地內(nèi)的感覺怎么樣？
MASTER: "Youmay have heard that the cockroach, by intently meditating on theBhramara, is transformed into a Bhramara. Do youknow how I feel then? I feel like a fish released from a pot intothe water of the Ganges."
師父：“你也許聽說過只要下定決心冥想黑蜂，蟑螂也會(huì)變成黑蜂。你知道我有什么感覺嗎？我感覺就像一條從罐子里放出來的魚游進(jìn)恒河水里。”
AMRITA:"Don't you feel at that time even a trace of ego?"
阿里塔：“你在那個(gè)時(shí)候沒有感覺到任何自我的痕跡嗎？”
MASTER: "Yes,generally a little of it remains. However hardyou may rub a grain of gold against a grindstone, still a bit of italways remains. Or again, take the case of a bigfire; the ego is like one of its sparks. Insamādhi I lose outer consciousness completely; but God generallykeeps a little trace of ego in me for the enjoyment of divinecommunion. Enjoyment is possible only when 'I'and 'you' remain.
師父：“對(duì)，通常仍然會(huì)保留少許的自我。無論你多么努力地用旋轉(zhuǎn)磨石去磨一顆金色的谷粒，總是會(huì)有少許的金留在上面。又或者以一場(chǎng)巨大的火為例，自我好比火花。在三摩地里，我完全失去了對(duì)外界的知覺；但為了享受神圣的交流，神通常會(huì)在我身上保留少許的自我。只有‘我’和‘你’仍然保留著，享受是有可能的?！?/p>
"Again,sometimes God effaces even that trace of 'I'.Then one experiences jada samādhi or nirvikalpasamādhi. That experience cannot be described.A salt doll went to measure the depth of theocean, but before it had gone far into the water it melted away.It became entirely one with the water of theocean. Then who was to come back and tell theocean's depth?"
“此外，神有時(shí)候甚至?xí)ǖ簟摇暮圹E，然后會(huì)經(jīng)歷無活動(dòng)三摩地或者是無余依三摩地。這種體驗(yàn)難以形容。鹽娃娃企圖去量度海水有多深，但它還沒有潛到水底就溶化了。它完全與海水融合為一體。那么誰會(huì)回來告訴其他人海洋有多深呢？”
