6-2. Miscellaneous (2)
6-2. 雜篇 (2)

Shahadiat
殉道

Death and wounds we receive on the battlefield are called in the East Shahadiat, that means that a higher degree of piety or virtue was given to them. It may surprise a spiritual person who is kind, mild, good, that a higher degree of virtue should be given to one who wishes to kill another. The mystic does not look at it in that way. He looks upon it with the consideration that he who gives his life in battle, gives it not for his individual self. Man usually gives his life for his own purpose, for his own benefit. All his life he is striving to accomplish his own aim. He may commit suicide, he may die with the vision of the self-benefit before his eyes. The one who gives his life in battle, gives it, not for himself, but for those for whom he has fought, that means for the whole nation. Therefore for many, and where there are many, there is the thought of God. He has given his life for God.

在東方，戰場上的死亡與所受的創傷，被稱為「殉道」（Shahadiat），意思是這些人被賦予了更高程度的虔敬或德性。一個仁慈、溫和、善良的靈性之人，也許會感到驚訝：一個想要殺死別人的人，怎麼反而會被賦予更高的德性？祕士卻不是這樣看待的。祕士所看見的是：一個在戰鬥中獻出生命的人，並不是為了他個人的自我而獻身。人通常為自己的目的、自己的利益而活；終其一生，都在努力實現自己的目標。他也許會自殺，也可能在死亡時，眼前仍只有自己的利益。然而，一個在戰場上獻出生命的人，所獻出的並不是為自己，而是為那些他所為之奮戰的人，也就是為整個國家。當一個人為眾人而犧牲時，在這「眾人」之中，便蘊含著對神的意念。他為神獻出了自己的生命。

This is Shahadiat, and the greater the number for whom he has given his life, the greater is his Shahadiat. It would be better if it were given for all, for humanity. We may remember the life of Christ, that was given for the truth, for humanity. This is the greatest Shahadiat.

這就是殉道（Shahadiat）；一個人為之獻出生命的人越多，他的殉道便越偉大。若能為所有人、為全人類而獻出生命，那就更為崇高。我們可以想起基督的一生，他為真理、為人類獻出了自己的生命。這便是最偉大的殉道。

The wound, though it is not death, may be a great loss. We can see what the loss of one tooth is. The dentist may put in a new tooth, but there will never be the same joy as the own tooth. That is gone. Or if a man has lost his leg, however well made the artificial leg may be, it will never be as good as his own leg. The wounded man may have lost what can never be replaced. If all the territory is gained, it can never be given back to him. Our appreciation should be so great that it is enough to make up to him whatever he has lost.

創傷雖然不是死亡，卻也可能意味著巨大的失去。我們只要想想失去一顆牙齒便知道。牙醫或許能裝上一顆新牙，但它永遠不會帶來原來那顆牙齒所帶來的同樣感受；原本的牙齒已經失去了。又或者，一個人失去了一條腿，無論義肢製作得多麼精良，也永遠無法與他原來的腿相同。受傷的人可能失去的是永遠無法取代之物。即使贏得了所有的領土，也無法把他所失去的還給他。因此，我們對他的感念與珍重，應當深厚到足以補償他所承受的一切失去。

How to Treat the Wounded
如何對待傷者

Coming now to the question how to treat the wounded. In the West the medical treatment, the surgical inventions, the appliances have advanced so much that in this there is no more to be done. There remains to train the women how to receive, how to treat the wounded. What is learnt is the medical, the surgical work. Besides this we should know how to treat the wounded not physically only but spiritually.

現在來談如何對待傷者。在西方，醫療、外科技術以及各種醫療器具都已進步到相當高的程度，在這方面幾乎沒有更多可做的了。所剩下的，是要訓練女性如何迎接傷者、如何照護他們。人們所學的通常是醫療與外科方面的工作；除此之外，我們也應當懂得，不只是從身體上，更要從靈性上照護傷者。

For this the first thing needed is sympathy. The consolation that the woman gives should be so great as to make up, to compensate the wounded for all he has lost, for all he has suffered.

為此，第一件需要的是體恤。女性所給予的安慰，應當深厚到足以補償傷者所失去的一切，以及他所承受的一切痛苦。

Then hope. However bad the condition of the patient may be, she should give him hope. Even if there is no hope of improvement, for the time, at least, it should seem that he is better.

接著是希望。無論病人的情況多麼糟，都應當給他希望。即使暫時看不見好轉的可能，至少也要讓他感覺自己的情況正在變好。

Then it should be remembered that he has come from the noise, the stress and strain of the battlefield, that he has seen his friend to whom he was speaking, killed a moment later, he has seen those who were all around him, all killed in a moment. He must not be considered as another. His annoyance, his pain must be tolerated and consoled. If we go to Fleet Street only, how tired we are by the noise and busy life. When we come home afterwards, it is difficult to be calm. He has had great, very great shocks. He must be considered as a child under the care of his mother. What he says must not be taken seriously. It will be a very, very long time before he has recovered himself.

還應當記得，他是從戰場的喧囂、緊張與重重壓力中回來的。他也許才剛和朋友說著話，下一刻便親眼看見朋友被殺；也曾看見周圍的人在一瞬間全部死去。因此，不能把他當作一般人來看待。他的煩躁與痛苦，都需要被包容、被安慰。我們不過是在倫敦艦隊街走一趟，都會因那裡的喧鬧與忙碌而疲憊；回到家之後，也很難立刻平靜下來。更何況，他所經歷的是巨大、極其巨大的震撼。應當像母親照顧孩子一般看待他。他所說的話，不應太過認真計較。要經過非常、非常漫長的時間，他才可能重新恢復自己。

Sometimes sympathy is shown in such a way that the patient is made more ill. I have always seen that the children of grand people are more subject to illness than others, because for the slightest indisposition there is the doctor, and the treatment, and the remedies and the bed prepared and also the nice dishes. If we say to a wounded or sick person, “How ill you are. How very bad your condition is,” his thought is drawn to his bad state, and he becomes worse. Whatever his condition is, we should say, “It is nothing very bad. It will be better.” This is psychologically.

有時候，體恤所表現出的方式，反而會使病人病得更重。我常常觀察到，富貴人家的孩子比其他孩子更容易生病，因為只要稍微有一點不舒服，醫生便來了，治療開始了，藥物備好了，床也鋪好了，還準備了各種精緻的食物。如果我們對一個受傷或生病的人說：「你病得真重，你的情況實在太糟了。」他的念頭便會被引向自己糟糕的狀況，於是情況反而惡化。不論他的情況如何，我們都應當說：「沒有那麼嚴重，會好起來的。」這是從心理層面而言。

Mystically, when we go into the presence of a wounded or sick person, we should think that by our presence alone he will be healed much more than by all the medicines, for they are drugs and we are the living soul, the higher beings. For this healing-power three things are necessary.

從神祕學的角度來說，當我們來到一個傷者或病人的身旁時，應當相信，僅僅透過我們的臨在，他所得到的療癒便能超過一切藥物所能帶來的效果；因為藥物只是藥物，而我們是活生生的靈魂，是更高層次的生命。要具有這種療癒力量，需要三樣東西。

This healing is usually done by the (1) eyes or by the (2) fingertips. There is a better way than this of healing, that is, to heal by your (3) kindness. But this cannot be learned. If a person is not kind, he cannot learn to be so. The only thing is to practice kindness, to do kind actions, and so to develop the quality.

這種療癒通常可以透過：（1）眼睛，或（2）指尖來進行。但還有一種比這更好的療癒方式，那就是以（3）仁慈來療癒。然而，仁慈並不是可以單靠學習而得到的。如果一個人本身並不仁慈，他無法僅憑學習而變得仁慈。唯一的方法，就是實踐仁慈、做出仁慈的行動，藉此逐漸培養這項品質。

Looking at the world we shall see that, besides these wounded, there are many other wounded. We shall see that the world is full of wounded and among thousands we shall find scarcely one healthy person.

放眼這個世界，我們會發現，除了這些受傷的人之外，還有許許多多其他的傷者。我們會看見，整個世界充滿了受傷的人；在成千上萬的人當中，幾乎找不到一個真正健全的人。

There are the wounded by life and the wounded of the self. We should know how to treat these wounded also.

有些人被人生所傷，有些人則被自我所傷。我們也應當懂得如何療癒這些傷者。

There is a verse by a Hindustani poet: “First help into port the small boat, and then your own ship will come safely to harbor.”

一位印度斯坦詩人有一首詩說：「先幫助那艘小船進港，你自己的大船便會平安抵達港灣。」

This means: Stop in order to help another in his difficulty, and there will be every promise of your own undertaking being successful. But we can heal another only if we forget our own wounds. If these are always before our view, we cannot help others and we shall never be healed ourselves.

這句話的意思是：在人生途中停下腳步，幫助另一個正在困難中的人，那麼你自己的事業也便有了成功的希望。然而，只有當我們忘卻自己的傷口時，才能療癒別人。如果自己的傷始終佔據著我們的視線，我們不但無法幫助別人，自己也永遠無法得到療癒。

The wounded by life are those who have suffered hard knocks and blows in the struggle for life. Everyone has some purpose to accomplish in life, some object for which he strives. And in this pursuit he experiences the opposition of others, the hardness of the struggle of life.

被人生所傷的人，是那些在生存的奮鬥中遭受過沉重打擊的人。每個人在生命中都有某種要完成的目的，都有一個努力追求的目標。而在追求的過程中，他會遭遇他人的阻力，也會經歷人生奮鬥的艱辛。

The wounded of the self are those who are wounded in the struggle with the self, those who have given way to the habit of some drug or of alcohol, or the habit of bitterness of the mind. They may not wish to have this habit, but their weakness keeps them bound to it.

被自我所傷的人，是那些在與自己的搏鬥中受傷的人，例如屈服於某些藥物或酒精的習慣，或陷入內心苦澀的習性。他們也許並不願意保有這些習慣，然而自身的軟弱卻使他們一直被束縛其中。

There are also those who are wounded by the disappointments, the discouragements that they have experienced in life, those who have lost hope. To heal this third sort of wounded, what is needed is knowledge. And the knowledge that is needed is God-consciousness. The mind must be focused together. It is the mind that we wish to heal. If I have a wound on my hand, and I am always conscious that I have this wound it will never heal.

還有些人，是被生命中的失望與挫折所傷，以至於失去了希望。要療癒第三類傷者，所需要的是知識；而真正需要的知識，就是神性意識（God-consciousness）。頭腦必須重新凝聚起來。我們真正想要療癒的，正是頭腦。如果我的手上有一道傷口，而我時時刻刻都意識著「我有這一道傷」，那麼這傷口便永遠難以癒合。

Shams-i-Tabriz
沙姆斯‧大不里士

Shams-i-Tabriz, a very great Sufi, was once called upon to make alive a king’s son who had died. He said to him first, Kumbe be ‘ismi Allah, that is, “Arise in the name of God.” The prince did not arise. It is a long story but I am telling it in short. Then he said, Kumbe be ‘ismi, that is; “Arise in my name.” The prince arose and was alive.

沙姆斯‧大不里士（Shams-i-Tabriz）是一位極偉大的蘇菲。有一次，人們請他使一位已經死去的王子復活。他首先對王子說：Kumbe be ‘ismi Allah，意思是：「奉神之名，起來吧。」王子並沒有起身。這原本是一個很長的故事，我在這裡只簡略地說。接著，他說：Kumbe be ‘ismi，意思是：「奉我之名，起來吧。」於是王子起身，重新活了過來。

For this Shams” skin was taken off by order of the king. They said that “in my name” was the claim of being God, and the punishment for that was that the skin was taken off. And he very willingly let them take it off.

因此，國王下令剝去沙姆斯的皮膚。人們認為他說「奉我之名」，就是宣稱自己是神，而對這種行為的懲罰，便是剝皮。他卻十分甘願地讓他們這樣做。

The first command was “Arise in the name of God.” For one who had attained to God-consciousness this was not a fitting command, because it meant that God is a separate being. The second command was “Arise in my name.” This was a right command, because a person who has God-consciousness knows that he is not separate from the Divine power.

第一道命令是：「奉神之名，起來吧。」然而，對一個已達到神之覺知的人而言，這並不是恰當的命令，因為這句話意味著神是一個與自己分離的存在。第二道命令是：「奉我之名，起來吧。」這才是恰當的命令，因為一個擁有神之覺知的人知道，自己與神聖力量並不分離。

This story has a great moral: that no matter how good, how pious, how virtuous we may be, unless we realize our at-one-ment with the Divine Being, we cannot have healing power.

這個故事蘊含著一項重要的教誨：無論我們多麼善良、多麼虔敬、多麼有德性，除非我們證悟自己與神聖存在的一體性，否則便無法具有真正的療癒力量。

God bless you.

願神祝福你。

Moral Culture
德性修養

Murawwat is a virtue, most delicate to express in words. It is refraining from any action in respect for another, be it in consideration for someone’s age or position or knowledge, goodness or piety. Those who practice this virtue they do not need to have that respect only for someone with position or piety, but one develops this quality which manifests in his dealings with all.

「穆拉瓦特」（Murawwat）是一種極難以言語細緻表達的德性。它指的是出於對另一個人的尊重，而克制自己不去做某些事情；這份體諒可能來自對方的年齡、地位、學識、善良或虔敬。真正實踐這項德性的人，不會只對有地位或虔敬的人如此，而是會培養出這項品質，使它自然流露在自己對待所有人的方式之中。

Murawwat is contrary to what one calls in English bluntness. Murawwat is not necessarily respect; it is something more delicate than respect, it is consideration and respect both together. This virtue in its full development may even rise to such an extent that a person out of consideration and respect may try and sustain the lack of the same coming from another. But when one arrives at this stage then human manner finishes, and saintly manner begins.

穆拉瓦特與英文所說的 bluntness——也就是粗率、直衝而不顧他人感受的態度——正好相反。穆拉瓦特不只是尊重，它比尊重更為細膩，是體諒與尊重兩者的結合。當這項德性充分發展時，一個人甚至能因為體諒與尊重，而承受別人沒有以同樣方式對待自己。當一個人達到這個境界時，凡人的風範便告一段落，聖者的風範由此開始。

Man in this world is not born only to eat, drink and make merry. He is born to arrive at the fullness of humane character. And he realizes that by greater thoughtfulness and consideration. If not, with power, position, wealth, learning and all good things in the world, he remains poor, without this richness of the soul which is good manner. All beauty around one is something which is outside one. And the only beauty which is dependable is to be found and developed in one’s own character.

人來到這個世界，並不只是為了吃喝享樂。他出生於世，是為了達到人性品格的圓滿。而這份圓滿，是透過更加周到的心意與對他人的體諒而實現的。否則，即使擁有權力、地位、財富、學問以及世上一切美好的事物，一個人仍然是貧乏的，因為他缺少了靈魂真正的富足，也就是良好的風範。環繞在我們身邊的一切美，都只是外在之物；唯一真正可靠的美，是在自己的品格中被發現、被培養出來的美。

A person may show lack of Murawwat, if not in words, in his glance. One does not need to speak in order to be rude. In one’s look, in one’s turn or twist, in one’s standing up or walking, in closing the door after leaving the room, one can show one’s feeling. If man does not speak he makes the door speak. It is not an easy matter to manage oneself, when one’s mind has escaped his hands.

一個人即使沒有用言語，也可能從眼神中顯露出缺乏穆拉瓦特。粗魯並不一定需要開口說話；一個人的眼神、轉身的動作、起身或走路的姿態，甚至離開房間時關門的方式，都可能表露出他的情緒。人即使不說話，也會讓那扇門替他說話。當一個人的頭腦已經脫離自己的掌握時，要約束自己並不是一件容易的事。

Plainly speaking Murawwat is an action out of consideration and respect for another under a situation when a rude impulse is called out, in other words, controlling ourselves from committing insolence out of respect for another.

簡單地說，穆拉瓦特就是：當某種粗魯的衝動被激起時，仍然出於對另一個人的體諒與尊重，而選擇以適當的方式行動。換句話說，就是因著對他人的尊重，而約束自己不去做出無禮之舉。

It is such delicate ideas which are most difficult to learn and to practice in life. Many today may wonder if it cannot be a weakness. But nothing in the world can prove to be a weakness which can only be practiced by mastering oneself. There is no loss if thought or consideration was given to someone who did not deserve it; for if such an action did not bring any profit, still it was a practice; for it is practice which makes man perfect. God bless you.

正是這類細膩的觀念，在人生中最難學習，也最難實踐。今天許多人也許會懷疑：這難道不是一種軟弱嗎？然而，凡是只有透過自我掌握才能實踐的事，在世上絕不可能是真正的軟弱。即使我們把一份心意與體諒給了似乎不值得的人，也沒有任何損失；因為就算這個行動沒有帶來任何實際的益處，它本身仍是一種練習，而正是練習使人趨於圓滿。願神祝福你。

One’s Attitude Towards Those with Whom One Has to Work
對待共事者的態度

The question arises what may be done if one is tied to another in business or in a tie of relationship or in a certain enterprise where both have the same interest, the same destiny, and to a certain extent the same goal. This is most difficult to answer in a few words for in the first place one must know the reason why another person does not act as one wishes him to act, and then one must remember one’s own position in connection with the person. There are situations where one has perhaps more experience of life and more responsibility in life than the other and one has more right to be different from what is expected than the other.

問題於是產生了：如果一個人在事業上、某種關係中，或某項共同的工作裡與另一個人緊密相連，彼此有相同的利益、共同的命運，並且在某種程度上有著相同的目標，那麼應當怎麼做？這個問題很難用幾句話回答。首先，我們必須了解，為什麼對方沒有按照自己所期望的方式行動；其次，我們還必須記得，自己與對方之間究竟處在什麼樣的位置。有些情況下，一個人也許比另一個人擁有更多人生經驗，也承擔著更多責任，因此，他比對方更有理由以不同於他人所期待的方式行事。

It is well to realize in what capacity one stands in considering this question, for it is more the work of the elder and superior in position to think why the younger one or the one who assists him in the work acts differently from what is expected, instead of the younger one and the one who assists to think why the one whom I assist acts differently from what I expect of him. However, whatever be one’s position in connection with another in life, there is one principal thing to be remembered, that is by judging, by complaining, by criticizing, most often one turns things from bad to worse.

在思考這個問題時，最好先弄清楚自己處於什麼樣的角色與位置。對於年長者或職位較高的人而言，更應該由他來思考：為什麼那個較年輕的人、或在工作中協助自己的人，會做出與自己預期不同的行為；而不是由那個較年輕、處於協助位置的人去想：「為什麼我所協助的人，沒有按照我所期待的方式行事？」然而，不論我們在人生中與另一個人處於什麼樣的關係，有一項最重要的原則必須記住：藉由論斷、抱怨與批評，我們往往只會讓事情變得每況愈下。

Do not think that another person wishes to be corrected by you, be he wise or foolish, older or younger, as soon as one takes the step to correct a person one so to speak does violence to his pride, his ego, and by doing so upsets his right thinking. There are ways of doing things the wiser. The more beautifully he accomplishes his purpose, if one has to be humble in doing it beautifully, if one has to bend instead of wishing the other person to bend it really matters very little. Criticizing a person, accusing a person of his fault is no less than slapping him in the face, perhaps worse.

不要以為別人希望被你糾正，不論對方聰明或愚笨、年長或年輕。只要一個人踏出「糾正別人」這一步，就彷彿對對方的自尊與自我施加了某種傷害，而這麼一來，也會擾亂他原本正確思考的能力。其實，有更有智慧的做法。真正重要的是，能否以更優美的方式達成目的。若為了把事情做好，自己需要謙卑一些；若需要由自己彎下身來，而不是要求對方低頭，那其實並沒有什麼損失。批評一個人、指責他的錯誤，無異於當面打他一巴掌，也許甚至更加傷人。

In all cases it is consideration which is needed, a respectful attitude towards the human being, whatever be his position in life; it is that which gives you a complete victory. The great kings of this world very often have been pulled down from their thrones by those who for years bowed and bent and trembled at their commands, but the Christ-like souls who have washed the feet of the disciples are still held in esteem, and will be honored and loved by humanity for ever. Their example is the example to follow in life’s path, which is full of thorns, and those who have followed this principle even in the smallest degree, they have arrived safely at their destination.

在任何情況下，真正需要的都是體諒，是對一個人保持尊重的態度，不論他在人生中處於什麼位置。正是這種態度，會帶給你真正而完整的勝利。世上的偉大君王，常常被那些多年來向他們低頭、屈身、在命令前顫抖的人推翻王座；然而，那些具有基督精神、曾親自為弟子洗腳的靈魂，至今仍受到人們的敬重，並將永遠受到人類的尊敬與愛戴。他們所留下的榜樣，正是我們在這條布滿荊棘的人生道路上應當效法的榜樣。而凡是即使只在些微程度上遵循這項原則的人，最終都能平安抵達自己的目的地。

God bless you.

願神祝福你。

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