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2010/09

心灵之窗

神所激发的意志力是一种可用来提升你自己的积极力量。这就是所谓的‘念力’（Sankalpa Bala；Sankalpa念头，Bala力量）。而要以专注和持名（Japa）来培育之。心念（mind）必须被迫去服从意志（will）的指令。目前，你容易被心念的飘忽所迷惑而迷失方向。

那就是我为什么强调 WATCH （注意）的原因了。‘W’是注意你的Words（话语）；‘A’是注意你的Actions（行动）；‘T’是注意你的Thoughts（思想）；‘C’是注意你的Character（德行）；‘H’是注意你的Heart（心灵）。若WATCH (译注:手表)在每一刻都提醒你需要注意这五项东西，那你就快乐幸福了。

心念就像是时钟的摆锤一样,在一个愉快的客体与另一个客体之间，不停摇摆。要摆钟停止摆动，最好的方法就是不要上链。心念亦然，若欲平息之，就不要随其妄想起舞。当我们打一个人或伤害他时，我们总认为是对的、适当的；反之，当他打我们或伤害我们时，我们就抗告而说他是错误的，应予以惩罚。

我们总以私（自我）作为基准去裁决每一事物。心念是一把两面锋利的剣---它能挽救亦能束缚。瑜伽（Yoga）就是约束心念的自然波动。借‘抑制恶行、遵守仪礼、注意姿势、控制呼吸、控制感官、集中精神、静坐冥思、融入自性’（yama，niyama，aasana，pranaayama，prathyaahaara dharana，dhyaana，samaadhi）的修行，求道者就能克服和消除心念了。

五大元素和五大感官

若心念被消除，真性就会显现出来！这就像是找到失踪的第十个人一样。十个朋友在洪水降临时过河。当他们抵达对岸时，每一个人数来数去，就只有九个人，因为他们都没有把自己数在内！所以他们推测‘第十个人’已溺毙并开始哀悼。

后来，有一个行人路过并给他们点算。他算了共有十个人，‘第十个人’也在内。只有无知者才不认识‘他’。这就是虚幻带来的后果，因为你不知道自性或阿特玛（Aathma）的真实本质，你完全不认知自性；当导师或经书传达这知识时，无明即消失。

感官是心念的主要动力也是使之受苦的虚幻。五大元素的每一个元素都有其特性，能影响和吸引五大感官的其中一个：声（空或以太Ether）通过耳朵去迷惑心念；触（空气）借由皮肤把心念引入；色（火）借由眼的操作以投心念所好；味（水）借舌来奴役心念，及香（土）通过鼻来吸引心念。

基于这些快乐与哀伤的体验，感官维持与外在世界的接触。为了躲避在喜与悲的波涛汹涌中所受的颠簸，一个人应该培育起‘舍离’（Upeksha）精神，一种正反两面都等同视之的心态，并视为神恩的征象。斯里罗摩基士拿巴拉马罕萨（Sri Raamakrishna Paramahamsa一位得道者）说“在切开波罗蜜时，若想避免手指沾上粘液，你就必须涂一些油在手上。” “同样”，他说，“若你不想被俗世及其反应所纠缠，就在心念上涂上几滴‘舍离’之油就得了。” 这‘舍离’会把对神的最深的渴望带给你。

柴丹尼亚（Chaithanya，主基士拿的一位伟大信徒）到平达湾（Brindavan，主基士拿孩提时嬉戏之处）去。那儿的一尘一土对他来说都是圣洁的，因为很久以前基士拿曾在此留下脚印。除了基士拿外，在平达湾，他什么也没看到，没听到，没触到，没嗅到和没尝到；这使他忘掉周遭的世界也不在乎饥渴及社会礼仪。他只渴望吃到在庙里供奉给基士拿的食物。

然而，有一天晚上，主现身在他面前并警告他还持有那唯一的渴望！最后，当他放弃那个渴望且完全只是渴望基士拿的时候，基士拿从他之内出现于他面前。那神圣的意识（Chaithanya）照亮了柴丹尼亚。

所以，要学习的是，使心念安于神而不摇摆的修行法门。

摘自1967年10月9日于百善地尼乐园的神圣讲道

The windows of the mind

Will Power motivated by God is the active force available for your uplift. This is called Sankalpa Bala. Develop it by concentration and japa (chanting the Divine Name).The mind must be compelled to submit to the dictates of the will. Now, you are easily led astray by the vagaries of the mind.

That is why, I say, WATCH! ‘W’ is for watch your Words; ‘A’ is for watch your Actions; ‘T’ is for watch your Thoughts; ‘C’ is for watch your Character; ‘H’ is for watch your Heart. If the watch reminds you every second of the need to watch these five, you can be quite happy.

The mind swings like a pendulum between one pleasant object and another. To stop the pendulum, the easiest means is to stop winding. That will put an end to the swing. So too, stop encouraging the mind by following its whims and fancies. When we beat another or cause harm to him, we justify it as only right and proper; when he beats us or harms us, we revolt and call it wrong and punishable.

Everything is judged by us on the touchstone of the ego. The mind is a double-edged sword - it can save, but it can also bind. Yoga is the restraint of the waves natural to the mind. By learning and practising the disciplines of yama, niyama, aasana, pranaayama, prathyaahaara dharana, dhyaana and samaadhi (abstention from evil-doing, various observances, postures, control of breath, restraining the sense organs, concentration, meditation, absorption in the Aathma), the seeker can overcome and eliminate the mind.

The Five Elements and The Five Senses

When the mind is eliminated, the Reality will become patent! It is like the discovery of the lost "tenth man." Ten friends waded across a river in floods, and when they reached the bank opposite, each one took a count and found only nine, for he did not count himself! So, they inferred that "the tenth man" was drowned and began lamenting his loss.

Then, a passer-by came along and counted them. He found that all were there; the tenth man too was there; only ignorance had kept him unrecognised. This is the consequence of illusion. Since you do not know the real nature of the Self or Aathma, you do not recognise the Self at all; when this knowledge is communicated by the Guru or scripture, the ignorance of the Self disappears.

The senses are the prime motive forces for the mind and the illusion it suffers from. The Five Elements have each a characteristic that affects and attracts one of the five senses: Sound (Ether), which fascinates the mind through the ear; Touch (Air) which draws the mind to itself through the skin; Form (Fire) which manipulates the mind in its favour through the eye; Taste (Water), which enslaves the mind through the tongue and Smell (Earth), which attracts the mind through the nose.

Contact with the external world is maintained by the senses for the sake of these experiences - which yield joy or grief. In order to escape being tossed about on the waves of joy and grief, one should cultivate unconcern (upeksha), an attitude of welcoming either, as a sign of Grace. Sri Raamakrishna Paramahamsa (an enlightened soul) said that if you must avoid the sticky fluid in the jack-fruit from contacting your fingers when you peel it, you have to apply a few drops of oil on them. “So too,” said he, "if you do not want the world and its reactions to stick to you, have a few drops of ‘unconcern' applied on your mind." This unconcern leads to the deepest yearning for God.

Chaithanya (a great devotee of Lord Krishna) went to Brindavan (the place where Krishna spent His childhood), and every particle of dust there was sacred for him, since Krishna trod that soil centuries ago. He did not see or hear or touch or smell or taste anything except Krishna at Brindavan. He was rendered so forgetful to the world around him that he ignored the demands of hunger, thirst and social etiquette. He yearned for the consecrated food that was offered to Krishna in the Temple.

But, one night, the Lord appeared before him, and admonished him for entertaining that one desire too! When at last, he gave up that desire also and was overwhelmed with the thirst for Him and Him alone, Krishna manifested before him, from within him. The Divine Chaithanya (Consciousness) illuminated the Chaithanya in human form.

Learn therefore the discipline that can make the mind settle on God only and never waver therefrom.

- Divine Discourse in Prasanthi Nilayam on
October 9, 1967