1. Sufi Thoughts
1. 蘇菲思想

There are ten principal Sufi thoughts, which comprise all the important subjects with which the inner life of man is concerned.

蘇菲有十個主要思想，其中包含了與人的內在生命相關的一切重要主題。

1. There is One God
只有一位神

the Eternal, the Only Being; none exists save He.

永恆者，唯一的存在者；除祂之外，別無他者存在。

The God of the Sufi is the God of every creed, and the God of all. Names make no difference to him. Allah, God, Gott, Dieu, Brahma, or Bhagwan, all these names and more are the names of his God; and yet to him God is beyond the limitation of name. He sees his God in the sun, in the fire, in the idol which diverse sects worship; and he recognizes Him in all the forms of the universe, yet knowing Him to be beyond all form: God in all, and all in God, He being the Seen and the Unseen, the Only Being. God to the Sufi is not only a religious belief, but also the highest ideal the human mind can conceive.

蘇菲的神，是每一種信仰的神，也是所有人的神。名稱對他而言並沒有分別。Allah、God、Gott、Dieu、Brahma 或 Bhagwan，這一切以及更多的名稱，都是他的神之名；然而對他而言，神超越名稱的限制。他在太陽中、火中、不同教派所敬拜的偶像中看見他的神；他也在宇宙的一切形相中認出祂，同時知道祂超越一切形相：神在一切之中，一切也都在神之中；祂是有形與無形，是唯一的存在者。對蘇菲而言，神不只是一種信仰，也是人的頭腦所能想見的最高理想。

The Sufi, forgetting the self and aiming at the attainment of the divine ideal, walks constantly all through life in the path of love and light. In God the Sufi sees the perfection of all that is in the reach of man’s perception and yet he knows Him to be above human reach. He looks to Him as the lover to his beloved and takes all things in life as coming from Him, with perfect resignation. The sacred name of God is to him as medicine to the patient. The divine thought is the compass by which he steers the ship to the shores of immortality. The God-ideal is to a Sufi as a lift by which he raises himself to the eternal goal, the attainment of which is the only purpose of his life.

蘇菲忘卻自我，以達成神聖理想為目標，一生始終行走在愛與光的道路上。在神之中，蘇菲看見人所能感知的一切之圓滿，同時也知道祂超越人的能力所及。他仰望祂，如愛人仰望摯愛者，並以完全的順受，把生命中的一切都視為來自祂。神的神聖之名對他而言，如同藥物之於病人。神聖的思想是他的羅盤，藉此駕駛生命之船航向不朽的彼岸。神的理想對蘇菲而言，就像一座升降梯，藉此使自己升向永恆的目標；而達成這個目標，是他生命唯一的目的。

2. There is One Master
只有一位聖師

the Guiding Spirit of all Souls, Who constantly leads His followers towards the light.

所有靈魂的引導之靈，祂不斷引領追隨祂的人走向光明。

The Sufi understands that although God is the source of all knowledge, inspiration, and guidance, yet man is the medium through which God chooses to impart His knowledge to the world. He imparts it through one who is a man in the eyes of the world, but God in his consciousness. It is the mature soul that draws blessings from the heavens, and God speaks through that soul. Although the tongue of God is busy speaking through all things, yet in order to speak to the deaf ears of many among us, it is necessary for Him to speak through the lips of man.

蘇菲明白，雖然神是一切知識、靈感與引導的源頭，但人卻是神選擇用來將祂的知識傳達給世界的媒介。祂透過一個在世人眼中是人、但在其意識中是神的人來傳達。成熟的靈魂能從天上汲取祝福，而神便透過那個靈魂說話。雖然神的舌頭正忙著透過萬事萬物說話，但為了向我們之中許多聽不見的耳朵說話，祂有必要透過人的嘴唇來說話。

He has done this all through the history of man, every great teacher of the past having been this Guiding Spirit living the life of God in human guise. In other words, their human guise consists of various coats worn by the same person, who appeared to be different in each. Shiva, Buddha, Rama, Krishna on the one side, Abraham, Moses, Jesus, Mohammed on the other, and many more, known or unknown to history, always one and the same person.

在人類整個歷史之中，祂一直都是如此行事。過去每一位偉大的老師，都是這個引導之靈，以人的外貌活出神的生命。換句話說，他們的人類外貌就像同一個人所穿的不同外衣，而他在每一件外衣中看起來都不相同。一方面有濕婆、佛陀、羅摩、克里希納，另一方面有亞伯拉罕、摩西、耶穌、穆罕默德，以及許多歷史上有名或無名的人；始終都是同一個人。

Those who saw the person and knew Him recognized Him in whatever form or guise; those who could only see the coat went astray. To the Sufi therefore there is only one Teacher, however differently He may be named at different periods of history, and He comes constantly to awaken humanity from the slumber of this life of illusion, and to guide man onwards towards divine perfection. As the Sufi progresses in this view he recognizes his Master, not only in the holy ones, but in the wise, in the foolish, in the saint and in the sinner, and has never allowed the Master who is One alone, and the only One who can be and who ever will be, to disappear from his sight.

那些看見這個人並認識祂的人，無論祂以何種形相或外貌出現，都能認出祂；那些只能看見外衣的人便迷失了。因此，對蘇菲而言只有一位老師，無論在不同的歷史時期祂被冠以多麼不同的名稱；祂不斷到來，將人類從這幻象生命的沉睡中喚醒，並引導人走向神聖的圓滿。當蘇菲在這種觀照中有所進展，他便不只在神聖者身上認出他的聖師，也在智者、愚者、聖者與罪人身上認出祂；他從未讓那位唯一的聖師——唯一能夠存在、也永遠會存在的那一位——從他的視線中消失。

The Persian word for Master is Murshid. The Sufi recognizes the Murshid in all beings of the world, and is ready to learn from young and old, educated and uneducated, rich and poor, without questioning from whom he learns. Then he begins to see the light of Risalat, the torch of truth which shines before him in every being and thing in the universe. Thus he sees Rasul, his Divine Message Bearer, a living identity before him. Thus the Sufi sees the vision of God, the worshipped deity, in His immanence, manifest in nature, and life now becomes for him a perfect revelation both within and without.

Master 的波斯語是 Murshid，也就是穆希德。蘇菲在世間一切眾生之中認出穆希德，並準備好向年幼者與年長者、受過教育者與未受教育者、富人與窮人學習，而不去追問自己究竟是向誰學習。然後，他開始看見 Risalat （拉蘇爾，使者）之光，也就是真理的火炬；這火炬在宇宙中的每一個存在與每一件事物裡，在他的面前照耀。於是他看見拉蘇爾（Rasul），也就是他的神聖訊息傳遞者，成為眼前一個活生生的存在。如此，蘇菲在神內在於萬有、顯現於自然之中時，看見了神——那受敬拜的神祇——的視見；此時，生命對他而言，內在與外在都成為一個完整的啟示。

It is often for no other reason than clinging to the personality of their particular teacher, claiming for him superiority over other teachers, and degrading a teacher held in the same esteem by others, that people have separated themselves from one another, and caused most of the wars and factions and contentions which history records among the children of God.

人們彼此分離，並造成歷史所記載、發生在神的兒女之間的大多數戰爭、派系與爭鬥，往往沒有別的原因，只因他們緊抓著自己特定老師的人格，宣稱自己的老師優於其他老師，並貶低別人同樣尊崇的老師。

What the Spirit of Guidance is, can be further explained as follows: as in man there is a faculty for art, music, poetry and science, so in him is the faculty or Spirit of Guidance; it is better to call it spirit because it is the supreme faculty from which all the others originate. As we see that in every person there is some artistic faculty, but not everyone is an artist, as everyone can hum a tune but only one in a thousand is a musician, so every person possesses this faculty in some form and to a limited degree; but the Spirit of Guidance is found among few indeed of the human race.

至於引導之靈究竟是什麼，還可以如此進一步說明：正如人具有藝術、音樂、詩歌與科學的能力，他的內在也具有引導的能力，也就是引導之靈；稱它為「靈」更好，因為它是最高的能力，其他一切能力都由此而生。我們可以看見，每一個人都有某種藝術能力，但並不是每個人都是藝術家；每個人都能哼唱一段旋律，但一千人之中也許只有一個是音樂家。同樣地，每個人都以某種形式、在有限的程度上擁有這種能力；但真正具有引導之靈的人，在人類之中確實極少。

A Sanskrit poet says, “Jewels are stones, but cannot be found everywhere; the sandal tree is a tree, but does not grow in every forest; as there are many elephants, but only one king elephant, so there are human beings all over the world, but the real human being is rarely to be found.”

一位梵文詩人說：「寶石也是石頭，卻不是到處都找得到；檀香樹也是樹，卻不是每座森林都生長；正如大象雖多，象王卻只有一頭；同樣地，世界各地都有許多人，但真正的人卻很少能找到。」

When we arise above faculty and consider the Spirit of Guidance, we shall find that it is consummated in the Bodhisatva, the spiritual teacher or divine messenger. There is a saying that the reformer is the child of civilization, but the prophet is its father. This spirit has always existed, and must always exist; and in this way from time to time the message of God has been given.

當我們超越「能力」這個層次，而來看引導之靈時，就會發現它在 Bodhisatva——菩薩，也就是靈性老師或神聖使者——之中達到圓滿。有一句話說，改革者是文明之子，而先知則是文明之父。這個靈一直存在，也必須永遠存在；神的訊息便以這種方式，時而被傳遞出來。

3. There is One Holy Book
只有一部聖書

the sacred manuscript of nature, the only scripture which can enlighten the reader.

「自然」這部神聖的手稿，是唯一能使讀者得到光啟的經典。

Most people consider as sacred scriptures only certain books or scrolls written by the hand of man, and carefully preserved as holy, to be handed down to posterity as divine revelation. Men have fought and disputed over the authenticity of these books, have refused to accept any other book of similar character, and, clinging thus to the book and losing the sense of it, have formed diverse sects. The Sufi has in all ages respected all such books, and has traced in the Vedanta, Zend-Avesta, Kabbalah, Bible, Qur’an, and all other sacred scriptures, the same truth which he reads in the incorruptible manuscript of nature, the only Holy Book, the perfect and living model that teaches the inner law of life: all scriptures before nature’s manuscript are as little pools of water before the ocean.

大多數人只把某些由人的手寫下的書籍或卷軸視為神聖經典，並小心地將它們保存為聖物，當作神聖啟示傳給後世。人們曾為這些書的真實性爭鬥與爭論，拒絕接受任何其他性質相似的書，並因如此執著於書本而失去了其中的意義，於是形成各種不同的教派。歷代蘇菲都尊重所有這類經典，並在《吠檀多》、《曾德・阿維斯陀》（譯註：古祆教聖典）、卡巴拉、《聖經》、《古蘭經》以及其他一切神聖經典中，追溯到他在自然這部不會毀壞的手稿中所讀到的同一真理。自然是唯一的聖書，是教導生命內在法則、圓滿而活生生的典範：在自然的手稿面前，所有經典就像海洋面前的一個個小水池。

To the eye of the seer every leaf of the tree is a page of the holy book that contains divine revelation, and he is inspired every moment of his life by constantly reading and understanding the holy script of nature.

在觀見者的眼中，樹上的每一片葉子都是聖書的一頁，其中包含神聖啟示；而他藉著不斷閱讀並理解自然的神聖文字，在生命的每一刻得到靈感。

When man writes, he inscribes characters upon rock, leaf, paper, wood or steel; when God writes, the characters He writes are living creatures.

當人書寫時，他把文字刻寫在岩石、葉片、紙張、木頭或鋼鐵上；當神書寫時，祂所寫下的文字是活生生的生命。

It is when the eye of the soul is opened and the sight is keen that the Sufi can read the divine law in the manuscript of nature; and that which the teachers of humanity have taught to their followers was derived by them from the same source; they expressed what little it is possible to express in words, and so they preserved the inner truth when they themselves were no longer there to reveal it.

只有當靈魂之眼開啟、視力變得敏銳時，蘇菲才能在自然的手稿中讀出神聖法則；而人類的老師們所教導追隨者的，也都是從同一個源頭得來。他們把能夠以言語表達的那一小部分表達出來，因此當他們自己已不在世、無法再親自揭示時，內在的真理仍得以保存。

4. There is One Religion
只有一個宗教

the unswerving progress in the right direction towards the ideal, which fulfills the life’s purpose of every soul.

也就是毫不偏離地朝著理想的正確方向前進，藉此完成每一個靈魂的生命目的。

Religion in the Sanskrit language is termed Dharma, which means duty. The duty of every individual is religion.

在梵語中，宗教稱為 Dharma，意思是「義務」。每一個人的義務就是他的宗教。

“Every soul is born for a certain purpose, and the light of that purpose is kindled in his soul”, says Sa’adi.

薩迪說：「每一個靈魂都為了某一個目的而出生，而那個目的之光已在他的靈魂中點燃。」

This explains why the Sufi in his tolerance allows every one to have his own path, and does not compare the principles of others with his own, but allows freedom of thought to everyone, since he himself is a freethinker.

這說明了為什麼蘇菲以他的寬容，容許每一個人擁有自己的道路；他不把別人的原則與自己的原則相比較，而給予每個人思想的自由，因為他自己就是一個自由思想者。

Religion, in the conception of a Sufi, is the path that leads man towards the attainment of his ideal, worldly as well as heavenly. Sin and virtue, right and wrong, good and bad are not the same in the case of every individual; they are according to his grade of evolution and state of life. Therefore the Sufi concerns himself little with the name of the religion or the place of worship. All places are sacred enough for his worship, and all religions convey to him the religion of his soul.

在蘇菲的理解中，宗教是引導人走向其理想之實現的道路，無論那理想屬於世間或天上。對每一個人而言，罪與德、對與錯、善與惡並不完全相同；它們依照一個人的演化程度與生命狀態而有所不同。因此，蘇菲很少在意宗教的名稱或敬拜的場所。所有地方對他的敬拜而言都足夠神聖，而所有宗教都向他傳達他靈魂的宗教。

“I saw Thee in the sacred Ka’ba and in the temple of the idol also Thee I saw.”

「我在神聖的克爾白看見祢，在偶像的神殿中，我所看見的也同樣是祢。」

5. There is One Law
只有一條法則

the law of reciprocity, which can be observed by a selfless conscience, together with a sense of awakened justice.

就是「互惠法則」，一個人以無私的良知，連同已被喚醒的正義感，便能遵循這條法則。

Man spends his life in the pursuit of all that seems to him to be profitable for himself, and when so absorbed in self-interest in time he even loses touch with his own real interest. Man has made laws to suit himself, but they are laws by which he can get the better of another. It is this that he calls justice, and it is only that which is done to him by another that he calls injustice.

人用一生去追求一切在他看來對自己有利的事物；當他如此沉浸於自身利益之中，久而久之，甚至會與自己真正的利益失去聯繫。人制定了適合自己的法律，但那些法律卻使他能占別人的上風。他把這稱為正義，而只有別人對他所做的事，他才稱為不義。

A peaceful and harmonious life with his fellow-men cannot be led until the sense of justice has been awakened in him by a selfless conscience. As the judicial authorities of the world intervene between two persons who are at variance, knowing that they have a right to intervene when the two parties in dispute are blinded by personal interest, so the Almighty Power intervenes in all disputes however small or great.

除非無私的良知喚醒了他內在的正義感，否則人無法與同胞過著和平而和諧的生活。正如世間的司法機關會介入兩個發生爭執的人之間，因為他們知道，當爭執雙方都被個人利益蒙蔽時，他們有權介入；同樣地，全能的力量也介入一切爭端，無論大小。

It is the law of reciprocity which saves man from being exposed to the higher powers, as a considerate man has less chance of being brought before the court. The sense of justice is awakened in a perfectly sober mind; that is, one which is free from the intoxication of youth, strength, power, possession, command, birth, or rank. It seems a net profit when one does not give but takes, or when one gives less and takes more; but in either case there is really a greater loss than profit; for every such profit spreads a cover over the sense of justice within, and when many such covers have veiled the sight, man becomes blind even to his own profit. It is like standing in one’s own light. “Blind here remains blind in the hereafter.’

正是互惠法則，使人不致暴露在更高力量的裁決之下，就如一個處處為人著想的人，較少有被帶上法庭的機會。正義感是在完全清醒的頭腦中被喚醒的；也就是一個不受青春、力量、權力、財產、支配地位、出身或階級所陶醉的頭腦。當一個人只取而不給，或給得較少、取得較多時，看起來似乎獲得了淨利；但在這兩種情況下，實際上的損失都大於所得；因為每一次這樣的獲利，都在內在的正義感上覆上一層遮蔽物，而當許多這樣的遮蔽物蒙住了視線，人甚至會對自己的利益也變得盲目。這就像站在自己的光線前面。「在此盲目的人，在來世仍然盲目。」

Although the different religions, in teaching man how to act harmoniously and peacefully with his fellow-men, have given out different laws, they all meet in this one truth: do unto others as thou wouldst they should do unto thee. The Sufi, in taking a favor from another, enhances its value, and in accepting what another does to him he makes allowance.

雖然不同宗教在教導人如何與同胞和諧、和平相處時，提出了不同的法則，但它們全都匯聚在同一個真理上：你希望別人如何待你，你也應當如何待人。蘇菲接受別人的恩惠時，會增加它的價值；而在接受別人對他所做的事時，他則給予寬容與體諒。

6. There is One Brotherhood
只有一個兄弟情誼

the human brotherhood which unites the children of earth indiscriminately in the Fatherhood of God.

也就是人類的兄弟情誼，在神的父性之中，不加分別地將大地上的兒女聯合起來。

The Sufi understands that the one life emanating from the inner Being is manifested on the surface as the life of variety; and in this world of variety man is the finest manifestation, for he can realize in his evolution the oneness of the inner being even in the external existence of variety. But he evolves to this ideal, which is the only purpose of his coming on earth, by uniting himself with another.

蘇菲明白，從內在存在者所流出的同一生命，在表面上顯現為多樣性的生命；而在這個多樣性的世界中，人是最精微的顯現，因為在他的演化中，即使處於外在多樣性的存在之中，他仍能體悟內在存在的一體性。然而，他是藉著與他人聯合，逐漸演化到這個理想；這正是他來到世上的唯一目的。

Man unites with others in the family tie, which is the first step in his evolution, and yet families in the past have fought with each other, and have taken vengeance upon one another for generations, each considering his cause to be the only true and righteous one.

人首先藉著家庭的聯繫與他人聯合，這是他演化的第一步；然而過去的家族卻彼此爭戰，世世代代互相報復，每一方都認為只有自己的理由是真實而正當的。

Today man shows his evolution in uniting with his neighbors and fellow-citizens, and even developing within himself the spirit of patriotism for his nation. He is greater in this respect than those in the past; and yet men so united nationally have caused the catastrophe of the modern wars, which will be regarded by the coming generations in the same light in which we now regard the family feuds of the past.

今日，人藉著與鄰居和同胞聯合，甚至在自己內在發展出對國家的愛國精神，展現了他的演化。在這一點上，他比過去的人更加進步；然而，正是以國家聯合起來的人們，造成了現代戰爭的災難。未來的世代看待這些戰爭時，將如同我們今日看待過去的家族仇鬥一樣。

There are racial bonds which widen the circle of unity still more, but it has always happened that one race has looked down on the other.

還有種族的聯繫，使合一的圈子進一步擴大；但一直以來，都有一個種族輕視另一個種族的情形。

The religious bond shows a still higher ideal. But it has caused diverse sects, which have opposed and despised each other for thousands of years, and have caused endless splits and divisions among men.

宗教的聯繫顯示出更高的理想。然而它也造成了不同的教派；數千年來，這些教派彼此對立、互相鄙視，並在人與人之間造成無止境的分裂與隔閡。

The germ of separation exists even in such a wide scope for brotherhood, and however widespread the brotherhood may be, it cannot be a perfect one as long as it separates man from man.

即使在如此廣大的兄弟情誼範圍之中，分離的種子仍然存在；而無論這種兄弟情誼擴展得多麼廣，只要它仍使人與人分離，就不可能是圓滿的。

The Sufi, realizing this, frees himself from national, racial, and religious boundaries, uniting himself in the human brotherhood, which is devoid of the differences and distinctions of class, caste, creed, race, nation, or religion, and unites mankind in the universal brotherhood.

蘇菲體悟到這一點，便使自己脫離國家、種族與宗教的界線，將自己聯合於人類的兄弟情誼之中；其中沒有階級、種姓、信仰、種族、國家或宗教的差異與區分，而使全人類聯合於普世的兄弟情誼之中。

7. There is One Moral
只有一個道德原則

the love which springs forth from self-denial and blooms in deeds of beneficence.

也就是從克己之中生出的愛，並在慈善善行中開花。

There are moral principles taught to mankind by various teachers, by many traditions, one differing from the other, which are like separate drops coming out of the fountain. But when we look at the stream, we find there is but one stream, although it turns into several drops on falling. There are many moral principles, just as many drops fall from one fountain; but there is one stream that is at the source of all, and that is love.

不同的老師、不同的傳統，教導人類各種彼此不同的道德原則；它們就像從泉源中落下的一滴滴水。然而，當我們看向水流時，便發現其實只有一道水流，雖然當它落下時化為許多水滴。道德原則有許多，就像一個泉源落下許多水滴；但在一切的源頭只有一道水流，那就是愛。

It is love that gives birth to hope, patience, endurance, forgiveness, tolerance, and to all moral principles. All deeds of kindness and beneficence take root in the soil of the loving heart. Generosity, charity, adaptability, an accommodating nature, even renunciation, are the offspring of love alone. The great, rare and chosen beings, who for ages have been looked up to as ideal in the world, are the possessors of hearts kindled with love. All evil and sin come from the lack of love.

是愛生出了希望、耐心、忍耐、寬恕、寬容，以及所有的道德原則。一切仁慈與善行，都扎根在充滿愛的心之土壤中。慷慨、慈善、適應力、遷就包容的性情，甚至捨棄，都只是愛的子女。那些偉大、稀有而被揀選的存在，歷代以來一直被世人仰望為理想，他們都擁有被愛點燃的心。一切邪惡與罪，都來自愛的缺乏。

People call love blind, but love in reality is the light of the sight. The eye can only see the surface; love can see much deeper. All ignorance is the lack of love. As fire when not kindled gives only smoke, but when kindled, the illuminating flame springs forth, so it is with love; it is blind when undeveloped, but, when its fire is kindled, the flame that lights the path of the traveller from mortality to everlasting life springs forth.

人們說愛是盲目的，但愛其實是視見之光。眼睛只能看見表面；愛卻能看得深得多。一切無知都是愛的缺乏。就如火尚未點燃時只會冒煙，但一旦點燃，照亮四方的火焰便升起；愛也是如此。當愛尚未發展時，它是盲目的；但當它的火被點燃，那照亮旅人從必死走向永恆生命之道路的火焰便升起。

The secrets of earth and heaven are revealed to the possessor of the loving heart; the lover has gained mastery over himself and others, and he not only communes with God but unites with Him.

大地與天上的奧祕，會向擁有愛心的人揭示；愛者已獲得對自己與他人的駕馭，而他不只與神相通，也與祂合一。

“Hail to thee, then, O love, sweet madness!
Thou who healest all our infirmities!
Who art the physician of our pride and self conceit!
Who art our Plato and our Galen!”, says Rumi.

魯米說：
「向你致敬，愛啊，甜美的瘋狂！
你療癒我們所有的病痛！
你是醫治我們驕傲與自負的醫師！
你是我們的柏拉圖，也是我們的蓋倫！」

8. There is One Object of Praise
只有一個讚頌的對象

the beauty which uplifts the heart of its worshippers through all aspects from the seen to the unseen.

也就是美；它透過一切不同的面向，使敬拜者的心從有形提升到無形。

It is said in the Hadith,
“God is beautiful, and He loves beauty.”

聖訓中說：
「神是美的，祂愛美。」

This expresses the truth that man, who inherits the Spirit of God, has beauty in him and loves beauty, although that which is beautiful to one is not beautiful to another. Man cultivates the sense of beauty as he evolves, and prefers the higher aspect of beauty to the lower. But when he has observed the highest vision of beauty in the Unseen by a gradual evolution from praising the beauty in the seen world, then the entire existence becomes to him one single vision of beauty.

這表達了一個真理：人承襲神之靈，因此他的內在具有美，也愛美；儘管一個人認為美的事物，在另一個人眼中未必是美的。隨著人的演化，他培養自己的美感，並逐漸偏愛美的較高層面，而不是較低層面。然而，當他從讚頌有形世界的美開始，逐步演化，直到在無形之中看見美的最高視見時，整個存在對他而言便成為一個單一的美之視見。

Man has worshipped God, beholding the beauty of sun, moon, stars, and planets; he has worshipped God in plants, in animals; he has recognized God in the beautiful merits of man, and he has with his perfect view of beauty found the source of all beauty in the Unseen, from whence all this springs, and in Whom all is merged.

人曾在觀看太陽、月亮、星辰與行星之美時敬拜神；他曾在植物中、動物中敬拜神；他在人美好的德性中認出神，而以他圓滿的美之觀照，在無形之中找到一切美的源頭——這一切都從那裡生出，也都融入祂之中。

The Sufi, realizing this, worships beauty in all its aspects, and sees the face of the Beloved in all that is seen, and the Beloved’s spirit in the Unseen. So wherever he looks his ideal of worship is before him.

蘇菲體悟這一點，便在美的一切面向中敬拜美，在一切有形之中看見摯愛者的面容，也在無形之中看見摯愛者的靈。因此，無論他望向何處，他敬拜的理想都在眼前。

“Everywhere I look, I see Thy winning face;
Everywhere I go, I arrive at Thy dwelling-place.”

「無論我望向何處，都看見祢動人的面容；
無論我走向何方，都抵達祢的居所。」

9. There is One Truth
只有一個真理

the true knowledge of our being, within and without, which is the essence of all wisdom.

也就是對我們內在與外在存在的真實認識，而這是一切智慧的本質。

Hazrat All says,
“Know thyself, and thou shalt know God.”

Hazrat All 說：
「認識你自己，你便會認識神。」

It is the knowledge of self which blooms into the knowledge of God. Self-knowledge answers such problems as:

自我認識會綻放成對神的認識。自我認識回答了這些問題：

• Whence have I come?
  我從何而來？
• Did I exist before I became conscious of my present existence?
  在我意識到自己現在的存在之前，我是否已經存在？
• If I existed, as what did I exist? As an individual such as I now am, or as a multitude, or as an insect, bird, animal, spirit, jinn, or angel?
  如果我曾經存在，那麼我是以什麼存在？是像現在這樣的一個個體，或是一個眾多的集合，或是一隻昆蟲、鳥、動物、靈、精靈或天使？
• What happens at death, the change to which every creature is subject?
  死亡時會發生什麼，也就是每個生命都必須經歷的那個變化？
• Why do I tarry here awhile?
  我為什麼在這裡暫時停留？
• What purpose have I to accomplish here?
  我在這裡有什麼目的需要完成？
• What is my duty in life?
  我生命中的義務是什麼？
• In what does my happiness consist, and what is it that makes my life miserable?
  我的幸福存在於什麼之中，而又是什麼使我的生命痛苦？

Those whose hearts have been kindled by the light from above, begin to ponder such questions but those whose souls are already illumined by the knowledge of the self understand them. It is they who give to individuals or to the multitudes the benefit of their knowledge, so that even men whose hearts are not yet kindled, and whose souls are not illuminated, may be able to walk on the right path that leads to perfection.

那些心已被來自上方的光所點燃的人，開始思考這些問題；而那些靈魂已被自我認識所照亮的人，則理解這些問題。正是這些人，把自己所知帶來的益處給予個人或眾人，使那些心尚未被點燃、靈魂尚未被照亮的人，也能走在通往圓滿的正確道路上。

This is why people are taught in various languages, in various forms of worship, in various tenets in different parts of the world. It is one and the same truth; it is only seen in diverse aspects appropriate to the people and the time. It is only those who do not understand this who can mock at the faith of another, condemning to hell or destruction those who do not consider their faith to be the only true faith.

因此，在世界不同地方，人們以不同語言、不同敬拜形式、不同教義接受教導。它們都是同一個真理；只是依照不同的人與不同的時代，以不同的面向被看見。只有那些不理解這一點的人，才會嘲笑別人的信仰，並把那些不認為自己的信仰是唯一真實信仰的人判入地獄或毀滅。

The Sufi recognizes the knowledge of self as the essence of all religions; he traces it in every religion, he sees the same truth in each, and therefore he regards all as one.

蘇菲認出自我認識是一切宗教的本質；他在每個宗教中追溯它，在每一個宗教中看見相同的真理，因此視一切為一。

Hence he can realize the saying of Jesus,
“I and my Father are one.”

因此，他能體悟耶穌所說的：
「我與我的父是一。」

The difference between creature and Creator remains on his lips, not in his soul. This is what is meant by union with God. It is in reality the dissolving of the false self in the knowledge of the true self, which is divine, eternal, and all-pervading.

受造者與造物主之間的差別，只留在他的嘴唇上，而不存在於他的靈魂中。這就是「與神合一」的意思。實際上，這是假我消融於對真我的認識之中；而真我是神聖的、永恆的、遍及一切的。

“He who attaineth union with God, his very self must lose,” said Amir.

阿米爾說：「達成與神合一的人，必須失去他自己的自我。」

10. There is One Path
只有一條道路

the annihilation of the false ego in the real, which raises the mortal to immortality, in which resides all perfection.

也就是使虛假的自我消融於真實之中；它使必死者提升至不朽，而一切圓滿都存在於其中。

“I passed away into nothingness — I vanished; and lo! I was all living.”

「我消逝於虛無之中——我不見了；看哪！我成了一切生命。」

All who have realized the secret of life understand that life is one, but that it exists in two aspects.

所有體悟生命祕密的人都明白，生命是一體的，但它以兩個面向存在。

1. First as immortal, all-pervading and silent;
   第一，是不朽、遍及一切而寂靜的；
2. and secondly as mortal, active, and manifest in variety.
   第二，是必死、活動著，並顯現為多樣性的。

The soul being of the first aspect becomes deluded, helpless, and captive by experiencing life in contact with the mind and body, which is of the next aspect. The gratification of the desires of the body and the fancies of the mind do not suffice for the purpose of the soul, which is undoubtedly to experience its own phenomena in the seen and the unseen, though its inclination is to be itself and not anything else.

靈魂屬於第一個面向，但當它透過與屬於第二個面向的頭腦與身體接觸來經驗生命時，便變得迷惑、無助而被囚禁。滿足身體的欲望與頭腦的幻想，並不足以完成靈魂的目的。靈魂的目的，無疑是在有形與無形之中經驗它自己的種種現象，儘管它的傾向是成為它自己，而不是任何別的東西。

When delusion makes it feel that it is helpless, mortal and captive, it finds itself out of place. This is the tragedy of life, which keeps the strong and the weak, the rich and poor, all dissatisfied, constantly looking for something they do not know.

當幻象使靈魂感到自己是無助的、必死的、被囚禁的，它便覺得自己身處於不屬於自己的地方。這就是生命的悲劇，使強者與弱者、富人與窮人全都感到不滿，不斷尋找著某個連自己也不知道是什麼的東西。

The Sufi, realizing this, takes the path of annihilation, and, by the guidance of a teacher on the path, finds at the end of this journey that the destination was himself. As Iqbzl says:

蘇菲體悟到這一點，便走上消融的道路；並在道路上接受一位老師的引導，直到旅程的終點，才發現目的地原來就是他自己。正如 Iqbzl 所說：

“I wandered in the pursuit of my own self;
I was the traveller, and I am the destination.”

「我為追尋自己的自我而四處漂泊；
我是旅人，而我也是目的地。」

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