2. Sufism
2. 蘇菲

There are three principal schools of philosophical thought in the East: Sufism, Vedantism and Buddhism. The Sufi school of thought was that of the prophets of Beni Israel: Abraham, Moses, David, Jonah and others, Zarathushtra, Christ, Muhammad; these and other prophets came from that part of the world which includes Syria, Arabia, Persia, Egypt, and what is now Turkey and south-east Russia.

東方主要有三大哲學思想流派：蘇菲、吠檀多與佛教。蘇菲思想是以色列子民諸先知的思想，包括亞伯拉罕、摩西、大衛、約拿等人，以及瑣羅亞斯德、基督、穆罕默德；這些先知以及其他先知，都來自世界的這一地區，包括敘利亞、阿拉伯、波斯、埃及，以及今日的土耳其與俄羅斯東南部。

Sufism is the ancient school of wisdom, of quietism, and it has been the origin of many cults of a mystical and philosophical nature. Its roots can be traced to the school which existed in Egypt and from which source all the different esoteric schools have come. Sufism has always represented that school and has worked out its destiny in the realm of quietude.

蘇菲是一個古老的智慧與靜默之道，也是許多具有神祕與哲學性質之流派的源頭。它的根源可以追溯至曾存在於埃及的一個學派，而各種秘傳學派皆由此源流而出。蘇菲始終承續著這一學派的精神，並在寂靜的境域中開展自身的道路。

From this school of Sufism came four schools: the first was the Naqshibandi which works mostly with symbolism, ritual, and ceremony. The second was the Qadiri, which taught wisdom within the realm of the existing Islamic religion in the East. The third was the Sohrwardi which taught the mystery of life by the knowledge of metaphysics and the practice of self-control. The fourth was the Chishtiyya which represented the spiritual ideal in the realm of poetry and music. From these schools many branches sprang forth in Arabia, Turkey, Palestine, Tartary, Russian Turkestan, Bokhara, Afghanistan, India, Siberia, and other parts of Asia.

從這個蘇菲學派又發展出四個學派：第一是納克什班迪（Naqshibandi），主要運用象徵、儀式與典禮；第二是卡迪里（Qadiri），在東方既有的伊斯蘭宗教架構中傳授智慧；第三是蘇赫拉瓦迪（Sohrwardi），透過形而上學的知識與自我節制的修持，教導生命的奧祕；第四是契斯提（Chishtiyya），以詩歌與音樂呈現靈性的理想。由這些學派又衍生出許多支派，遍及阿拉伯、土耳其、巴勒斯坦、韃靼地區、俄屬突厥斯坦、布哈拉、阿富汗、印度、西伯利亞及亞洲其他地區。

In the different schools the ideal remained the same, although the methods varied. The main ideal of every Sufi school has been to attain that perfection which Jesus Christ has taught in the Bible, ‘Be ye perfect, even as your Father in heaven is perfect.’ The method of the Sufis has always been that of self-effacement. But which self? Not the real, but the false self upon which man depends, and upon which he prides himself as being something special; and by effacing this false self he allows that real Self to manifest in the world of appearance. Thus the Sufi method works towards the unfoldment of the soul, that self which is eternal and to which all power and beauty belong.

不同學派的方法雖各不相同，其理想始終一致。每一個蘇菲學派最主要的理想，都是達到耶穌基督在《聖經》中所教導的完美：「你們要完全，如同你們在天上的父是完全的。」蘇菲的方法向來是自我的消融。然而，是哪一個自我？不是那真實的自我，而是人所依恃的虛假自我——那個使人自認與眾不同，並以此自傲的自我。當這個虛假自我逐漸消融，真實的自我便得以在現象世界中顯現。因此，蘇菲的方法致力於靈魂的開展，也就是那永恆的自我；一切力量與美皆屬於它。

Sufism has understood what is behind the ideal of Ahura Mazda and Ahriman, the good principle and the evil principle. One finds this in the words of Christ and in the Quran as well as in the Zend Avesta. It has understood what is behind the idea of angels. And it has idealized God and the Master, the deliverer of the divine message. It may be called Jewish mysticism, without omitting the influence of Christianity. It may be called the wisdom of the Christians, without omitting the wisdom of Islam which is to be found in it. It may be called the esoteric side of Islam, without neglecting the influence of philosophies as foreign as those of the Vedanta and Buddhism. This is the reason why it is so wide, perfect, and universal.

蘇菲理解阿胡拉‧馬茲達（Ahura Mazda）與阿里曼（Ahriman）這兩種理想背後所代表的意義，也就是善的原則與惡的原則。這些思想可以在基督的話語、《古蘭經》以及《阿維斯陀》中找到。蘇菲也理解天使這一概念背後的意義，並將神與大師——神聖訊息的傳遞者——作為理想。它可以被稱為猶太神祕主義，而其中並不缺少基督教的影響；它可以被稱為基督徒的智慧，而其中也蘊含著伊斯蘭的智慧；它也可以被稱為伊斯蘭的秘傳面向，同時又不忽略來自吠檀多與佛教等異域哲學的影響。正因如此，蘇菲如此廣博、圓滿而具有普世性。

The Sufi’s worship of nature is due to the influence of Zarathushtra. His tendency towards sacrifice is the lesson taught by Abraham. His miraculous power is due to the influence of Moses. As one who warns of coming dangers he represents the great warner of the past, Noah. His independence of asceticism shows the influence of Solomon. His sacred music tells us of the song of David. His tendency towards renunciation is learnt from the example Christ gave. The humanity the Sufi shows is influenced by the personality of Muhammad. This makes the Sufi the disciple of every master, the follower of every religion, the knower of every aspect of wisdom. Thus it is that in spite of his spiritual attainment he remains sociable in the world.

蘇菲對自然的敬拜，受到瑣羅亞斯德的影響；他犧牲奉獻的傾向，是亞伯拉罕所教導的功課；他的神奇力量，來自摩西的影響；當他示警將臨的危難時，他呈現的是古代那位偉大的示警者——諾亞；他不依賴苦行的態度，顯示出所羅門的影響；他的神聖音樂，使人想起大衛之歌；他放下世俗的傾向，學自基督所樹立的典範；蘇菲所展現的人性，則受到穆罕默德人格的影響。因此，蘇菲成為每一位大師的門徒、每一個宗教的追隨者，以及智慧每一個面向的知曉者。也因此，無論他的靈性成就多高，他仍然能與世人相處，生活於人群之中。

Many people have said, ‘We believe only in Moses, or in Christ.’ Some say that they believe only in the Vedas, or in other ancient scriptures. But the Sufi does not care who has said something; he cares only about what has been said. If he finds truth in the words of Zarathushtra he accepts it; if he finds truth in the Kabbala he accepts that. He accepts the words of Christ and the Bible; he sees truth in the Quran. He accepts the Vedanta; some of the Sufis have been greater students of the Vedanta than many Hindus. In all he sees one scripture.

許多人曾說：「我們只相信摩西」或「我們只相信基督。」有些人則說，他們只相信《吠陀經》或其他古老經典。然而，蘇菲並不在意是誰說的，他所關切的只是說了什麼。如果他在瑣羅亞斯德的話語中發現真理，他便接受；如果他在卡巴拉中發現真理，他也接受。他接受基督的話語與《聖經》，也在《古蘭經》中看見真理。他接受吠檀多；有些蘇菲對吠檀多的鑽研，甚至比許多印度教徒更加深入。在所有這些經典之中，他看見的是同一部經典。

Dara, the brother of Aurangzeb, was one of the first foreigners to study the Vedanta and spread the knowledge found therein. And in Akbar’s reign there were Christian churches in his dominions, Jewish synagogues, and mosques; and he went to all. This was evident proof of his Sufi outlook. And when the great poet Kabir died, Hindus and Muslims both claimed him. The Hindus wanted to cremate him; the Muslims wanted to bury him. They both claimed that he belonged to their religion. The Sufi sees the truth in every religion. He never says that a religion is not his. Hindus and Muslims alike visit the tombs of the great Sufi saints; for instance they all go to the tomb of Khwaja Moinuddin Chishti in Ajmer.

達拉（Dara）是奧朗則布（Aurangzeb）的兄長，也是最早研究吠檀多並傳播其中知識的外來學者之一。在阿克巴（Akbar）統治期間，他的領土內有基督教教堂、猶太會堂與清真寺，而他全都會前往。這清楚顯示了他的蘇菲眼光。偉大的詩人卡比爾（Kabir）過世時，印度教徒與穆斯林都宣稱他屬於自己一方。印度教徒希望將他火化，穆斯林則希望將他土葬；雙方都宣稱他屬於自己的宗教。蘇菲在每一個宗教中都看見真理，他從不說某一個宗教不屬於自己。印度教徒與穆斯林都會前往偉大蘇菲聖者的陵墓；例如，他們都會前往阿傑梅爾（Ajmer）的赫瓦賈‧穆因丁‧契斯提（Khwaja Moinuddin Chishti）之墓。

The Sufi sees the one truth in all forms. If anyone asks a Sufi to come and offer prayer in the Christian church, he is ready to do so. If some one would like to take him to the synagogue and ask him to pray as the Jews do, he would be quite willing; and among Muslims he will offer Namaz as they do. In the Hindu temple he sees the same God, the living God, in the place of the idol; and the temple of Buddha inspires him instead of blinding him with idolatry. Yet his true mosque will be his heart in which the Beloved lives, who is worshipped by both Muslim and Kufr alike.

蘇菲在一切形式中看見同一個真理。如果有人請一位蘇菲到基督教教堂祈禱，他願意前往；如果有人帶他到猶太會堂，請他依猶太人的方式祈禱，他也十分樂意；在穆斯林之中，他會如他們一般行禮拜。在印度教寺廟裡，他在神像所在之處看見的仍是同一位神、那位活生生的神；佛寺帶給他的是啟發，而不是使他因偶像崇拜而盲目。然而，他真正的清真寺是自己的心，至愛者居住其中；無論穆斯林或不信者，所敬拜的其實都是這一位至愛者。

At the present time the object of the Sufi Movement is to bring about a better understanding among individuals, nations, and races; and to give help to those who are seeking after truth. Its central theme is to produce the consciousness of the divinity of the human soul; and towards this end the Sufi teaching is given.

在當今時代，蘇菲運動的目標，是促進個人、國家與種族之間更深的相互理解，並幫助那些尋求真理的人。其核心主題，是喚醒人對人類靈魂之神性的覺知；蘇菲的教導正是為了這個目的而傳授。

It is not only the misunderstanding between East and West or between Christians and Muslims which has brought Sufism to the West, but the misunderstandings among Christians themselves and between individuals in general. Sufism, as a school, has come from the East to the West, but Sufism as a message has come from above to the earth; and in that sense Sufism belongs neither to the East nor to the West. The Sufi esoteric school has behind it the tradition of the ancient Sufi schools which existed in all the various periods, but the Sufi message has its own tradition. It is more than a school: it is life itself; it is the answer to the cry of the whole of humanity.

將蘇菲帶到西方的，不只是東方與西方之間、基督徒與穆斯林之間的誤解，也包括基督徒彼此之間，以及一般人與人之間的誤解。蘇菲作為一個學派，是從東方來到西方；然而蘇菲作為一個訊息，則是由上而降臨於大地。就此意義而言，蘇菲既不屬於東方，也不屬於西方。蘇菲秘傳學派承繼著歷代古老蘇菲學派的傳統，然而蘇菲的訊息有其自身的傳統。它不只是一個學派；它就是生命本身，是對全人類呼求的回應。

Sufism is a religion if one wants to learn religion from it; it is a philosophy if one wants to learn wisdom from it; it is mysticism if one wishes to be guided by it in the unfoldment of the soul. And yet it is beyond all these things. It is the light, it is the life which is the sustenance of every soul, and which raises a mortal being to immortality. It is the message of love, harmony, and beauty. It is a divine message. It is the message of the time; and the message of the time is an answer to the call of every soul. The message, however, is not in its words, but in the divine light and life which heals the souls, bringing to them the calm and peace of God.

如果一個人想從蘇菲之中學習宗教，它就是宗教；如果一個人想從中學習智慧，它就是哲學；如果一個人希望由它引導靈魂的開展，它就是神祕主義。然而，它又超越這一切。它是光，是維繫每一個靈魂的生命，並使終有一死的生命提升至不朽。它是愛、和諧與美的訊息，是神聖的訊息，也是這個時代的訊息；而時代的訊息，正是對每一個靈魂呼喚的回應。然而，這訊息並不在文字之中，而在那療癒靈魂的神聖之光與生命之中，為靈魂帶來神的平靜與安寧。

Sufism is neither deism nor atheism, for deism means a belief in a God far away in the heavens and atheism means being without belief in God. The Sufi believes in God. In which God? In the God from whom he has become separated, the God within him and outside him; as it is said in the Bible, we live and move and have our being in God. That teaching is the teaching of the Sufis.

蘇菲既不是自然神論，也不是無神論；因為自然神論意指相信一位遠在天上的神，而無神論則是不相信神。蘇菲相信神。相信哪一位神？相信那位他與之分離的神，那位既在他之內、也在他之外的神。正如《聖經》所說：「我們生活、行動、存在，都在神之中。」這正是蘇菲的教導。

The Sufi believes in God as the idealized Self within the true life, as the collective Consciousness, and also as the Lord of both worlds, the Master of the day of judgment, the Inspirer of the right path, and the One from whom all has come and to whom all will return.

蘇菲相信神是真實生命中被理想化的自我，是集體的意識；也是兩界之主、審判之日的主宰、正道的啟發者，以及萬有所從出、亦終將歸返的那一位。

In reality there cannot be many religions; there is only one. There cannot be two truths; there cannot be two masters. As there is only one God and one religion, so there is only one master and only one truth. The weakness of man has always been that he only considers as truth that to which he is accustomed, and anything he has not been accustomed to hear or to think frightens him. Like a person in a strange land, away from home, the soul is a stranger to the nature of things it is not accustomed to. But the journey towards perfection means rising above limitations; rising so high that not the horizon of one country or of one continent only is seen, but that of the whole world. The higher we rise the wider becomes the horizon of our view.

事實上，不可能有許多宗教；宗教只有一個。不可能有兩個真理，也不可能有兩位大師。正如神只有一位、宗教只有一個，大師也只有一位，真理也只有一個。人的弱點始終在於，他只把自己熟悉的事物視為真理；凡是不習慣聽見、不習慣思考的事物，都會令他感到害怕。就像一個人身在異鄉、遠離故土，靈魂對自己不熟悉的事物本質也會感到陌生。然而，走向完美的旅程意味著超越限制；上升得如此之高，以致所看見的不再只是一個國家或一片大陸的地平線，而是整個世界的地平線。我們升得越高，眼前的視野便越遼闊。

The Sufi does not prescribe principles for anybody, but this is not as in ordinary life, where to have no principles means to be a very wicked person. Some wonder how Sufism can be followed if it has no principles. But the answer is that what is good for one may be very bad for another. For one it may be very good to be a nun or to sit all day in a church or in a mosque, but for another it may be very bad; and yet another may need to go to the cafes and restaurants and learn the meaning of the experiences gained there.

蘇菲不為任何人訂下一套固定原則。但這與日常生活中所謂「沒有原則」並不相同；在日常生活裡，一個毫無原則的人可能會變得十分惡劣。有些人因此疑惑：如果蘇菲沒有固定原則，又要如何遵循蘇菲之道？答案是，對一個人有益的事，對另一個人可能非常有害。對某人而言，成為修女，或整天坐在教堂、清真寺裡，可能十分有益；但對另一個人而言，卻可能非常不適合；而還有另一種人，可能反而需要走進咖啡館與餐廳，從那裡的經驗中學習其意義。

In the East, in a place where respect must be shown people wear a hat or a turban, whereas in the West in the same kind of place the hat is taken off. It is simply the opposite principle. In the East, in Hindu temples, mosques, and other holy places, one must take off one’s shoes before entering; in the West one could not be in a church without shoes. If Brahmins had to wear heavy shoes, such as Europeans wear, they would become ill; they would always be tired; they must have thin shoes which they can take off easily. The principles of the religions have been given to suit the time and place.

在東方，於需要表示尊敬的場合，人們會戴上帽子或頭巾；然而在西方，同樣的場合反而必須脫帽。兩者採取的原則恰好相反。在東方，進入印度教寺廟、清真寺及其他神聖場所之前，人們必須脫鞋；在西方，人們卻不會赤足待在教堂裡。如果婆羅門必須穿著歐洲人所穿的那種厚重鞋子，他們可能會因此生病，也會總是感到疲倦；他們需要的是輕薄而容易穿脫的鞋子。宗教的原則，本就是依時代與地方的需要而制定。

People have always fought over principles, saying that they adhere to a certain principle, and that this is what makes them superior, while those who adhere to another principle are inferior. But to the Sufi there is no good and bad; his only moral is to be kind to others. That is what the world cannot understand, because the world always wishes for principles and wants to be told that this is good and that is bad. But we make a thing good or bad by the way we look at it, so it is our viewpoint that should be trained first. The Sufi makes everything that he does spiritual. He sees only unity and harmony. The Sufi’s religion is love alone; therefore the principles of the different religions are nothing to him. He leaves the fight about principles to those who cannot see beyond the narrow limit of their own ideas.

人們向來會為不同的原則爭鬥，聲稱自己所遵循的原則使自己高人一等，而遵循其他原則的人則較為低下。然而，對蘇菲而言，並不存在固定的好與壞；他唯一的道德，就是善待他人。這正是世人難以理解之處，因為世人總希望有一套原則，希望有人告訴自己：這是好的，那是壞的。然而，一件事之所以在我們眼中成為好或壞，取決於我們觀看它的方式；因此，首先應當受到鍛鍊的是我們的觀點。蘇菲使自己所做的一切都成為靈性的。他所看見的只有一體與和諧。蘇菲的宗教唯有愛；因此，各宗教不同的原則對他而言並非根本之事。關於原則的爭鬥，就留給那些無法超越自身狹隘觀念之限制的人。

When the word philosophy is mentioned a person thinks at once of the philosophy of the Vedanta, say, or of Plato and Aristotle. These and other philosophers have studied the physical universe, matter; they have studied how the spirit became matter, and they have studied metaphysics; but in these philosophies we find no idealization, no devotion, whereas in Sufism one finds the idealization of God.

當人提到「哲學」一詞，往往立即想到吠檀多哲學，或柏拉圖、亞里斯多德的哲學。這些哲學家及其他哲學家研究物質宇宙與物質；他們研究靈如何成為物質，也研究形而上學。然而，在這些哲學中，我們找不到理想化，也找不到虔敬；而在蘇菲之中，我們則看見對神的理想化。

The Sufis believe also in encouraging every kind of worship; but even the worshipping of an idol cannot make the Sufi a Kufr, an unbeliever, because besides the idol he worships everything else at the same time. To the world it might seem that he worships the idol, but in reality he is worshipping God in all. The idolater is he who says, ‘This is God and that is not God; God is in this idol; God is not in you.’

蘇菲也主張尊重並鼓勵各種敬拜方式；即使向神像敬拜，也不會因此使一位蘇菲成為 Kufr，也就是不信者，因為他在敬拜神像的同時，也敬拜一切萬有。在世人眼中，他似乎是在敬拜神像；實際上，他是在一切之中敬拜神。真正的偶像崇拜者，是那個說：「這是神，那不是神；神在這尊神像裡，神不在你裡面」的人。

The Sufi also has an idol, but it is a living idol. I once met a faqir in the street of Hyderabad. He said to me: ‘Hey, Murshid, what is the way to such a street?’ I was at that time studying philosophy. I thought, ‘He calls me murshid; perhaps he sees something great in me!’ But then I heard him ask a policeman, ‘Hey, Murshid, is this the way to such a house?’ and I understood that he said ‘murshid’ to everyone. When I asked my murshid about it, he said that this was the grade of Fana-fi-Shaikh, in which the disciple sees his murshid in everyone and everything. The one who has reached it learns from everything, from every being, old or young, foolish or wise, even from a cat, from a dog, from a tree, from a stone. But the man who sees God in one object only and not in all things and beings, it is he who is the idolater; it is only when one sees God in all that one really sees God.

蘇菲也有一尊偶像，但那是一尊活著的偶像。我有一次在海得拉巴的街上遇見一位 faqir。他對我說：「嘿，穆希德（導師中的導師），某某街要怎麼走？」當時我正在研讀哲學。我心想：「他稱我為穆希德，也許他在我身上看見了某種不凡之處！」然而，接著我聽見他問一名警察：「嘿，穆希德，某某人家要怎麼走？」我這才明白，原來他稱每一個人都是「穆希德」。後來我向自己的穆希德詢問這件事，他告訴我，這是 Fana-fi-Shaikh 的境界；在這個境界中，門徒在每一個人、每一件事物之中都看見自己的穆希德。達到這個境界的人，能向一切事物、每一個存有學習，不論年老或年輕、愚昧或智慧，甚至可以向一隻貓、一條狗、一棵樹、一塊石頭學習。然而，只在某一個對象中看見神，卻無法在一切事物與一切存有中看見神的人，才是真正的偶像崇拜者。唯有當一個人在一切之中看見神，他才真正看見了神。

Sufism is a philosophy among the religions and it is a religion among the philosophies. Among the religions it is a philosophy by reason of the Sufi’s freedom of thought; among the philosophies it is a religion because of the Sufi’s idealization of God, his devotion and worship. The Sufis were called Sufis by others, they did not give themselves any name. They were free from name, from label, from distinction of personality, and for this the world called them Sufi, from Saf which in Arabic means ‘pure’.

蘇菲是宗教之中的哲學，也是哲學之中的宗教。在各宗教之中，它因蘇菲思想的自由而成為哲學；在各哲學之中，它又因蘇菲對神的理想化，以及他的虔敬與敬拜而成為宗教。「蘇菲」這個名稱是別人給他們的，他們並沒有為自己命名。他們不受名稱、標籤與人格分別所拘束；正因如此，世人稱他們為「蘇菲」。這個名稱源自阿拉伯語 Saf，意為「純淨」。

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