3. The Sufi
3. 蘇菲祕士

Seeker of Truth
真理的探尋者

What is a Sufi? Strictly speaking, every seeker after the ultimate truth is really a Sufi, whether he calls himself that or not. But as he seeks truth according to his own particular point of view, he often finds it difficult to believe that others, from their different points of view, are yet seeking the same truth, and always with success, though to a varying degree. That is in fact the point of view of the Sufi and it differs from others only in its constant endeavor to comprehend all others as within itself. It seeks to realize that every person following his own particular line in life, nevertheless fits into the scheme of the whole and finally attains not only his own goal, but the one final goal of all.

什麼是蘇菲祕士？嚴格來說，每一個探尋究竟真理的人，其實都是一位蘇菲祕士，不管他是否如此自稱。然而，由於他是依照自己特定的觀點來探尋真理，因此往往很難相信，別人雖然從不同的觀點出發，卻仍然在探尋同一個真理，而且總有所成，只是程度各有不同。事實上，這正是蘇菲祕士的觀點；它與其他觀點的差別，只在於它不斷努力把所有其他觀點都理解為包含在自身之內。它試圖體悟，每一個人在生命中雖然走著自己特定的道路，卻仍然契合於整體的安排，最終不只會達到自己的目標，也會達到所有人共同的那一個最終目標。

Hence every person can be called a Sufi either as long as he is seeking to understand life, or as soon as he is willing to believe that every other human being will also find and touch the same ideal. When a person opposes or hinders the expression of a great ideal, and is unwilling to believe that he will meet his fellow-men as soon as he has penetrated deeply enough into every soul, he is preventing himself from realizing the unlimited. All beliefs are simply degrees of clearness of vision. All are part of one ocean of truth. The more this is realized, the easier is it to see the true relationship between all beliefs, and the wider does the vision of the one great ocean become.

因此，只要一個人仍在尋求理解生命，或者當他願意相信每一個其他人也都會找到並觸及同一個理想時，他便可以被稱為蘇菲祕士。當一個人反對或阻礙一個偉大理想的表達，而且不願相信，只要自己深入每一個靈魂達到足夠的深度，便會在那裡與自己的同胞相遇，他其實正在阻礙自己體悟那無限。所有的信念，都只是視見清晰程度上的不同。它們都是同一片真理之海的一部分。越能體悟這一點，就越容易看見所有信念之間真正的關係，而對那一片偉大真理之海的視見也會變得越來越廣闊。

Limitations and boundaries are inevitable in human life; forms and conventions are natural and necessary; but they none the less separate humanity. It is the wise who can meet one another beyond these boundaries.

在人類生活中，限制與界線無可避免；形式與習俗也是自然且必要的；但即使如此，它們仍然使人類彼此分離。唯有智者能越過這些界線而彼此相遇。

The Coming World Teacher
即將來臨的世界導師

What is the Sufi’s belief regarding the coming of a World Teacher, or, as some speak of it, the “second coming of Christ”? The Sufi is free from beliefs and disbeliefs, and yet gives every liberty to people to have their own opinion. There is no doubt that if an individual or a multitude believe that a teacher or a reformer will come, he will surely come to them. Similarly, in the case of those who do not believe that any teacher or reformer will come, to them he will not come. To those who expect the Teacher to be a man, a man will bring the message; to those who expect the Teacher to be a woman, a woman must deliver it. To those who call on God, God comes. To those who knock at the door of Satan, Satan answers. There is an answer to every call.

關於一位世界導師的來臨，或者有人所說的「基督第二次降臨」，蘇菲祕士抱持著什麼樣的信念？蘇菲祕士不受相信或不信所束縛，卻也給每一個人充分的自由，讓他們擁有自己的看法。毫無疑問，如果一個人或一群人相信會有一位老師或改革者來臨，他必定會向他們來臨。同樣地，對那些不相信會有任何老師或改革者來臨的人，他也不會向他們來臨。對期待老師是一位男性的人，將由一位男性帶來神聖訊息；對期待老師是一位女性的人，則必須由一位女性傳達。向神呼求的人，神便來臨。敲撒旦之門的人，撒旦便回應。每一個呼喚，都有一個回應。

To a Sufi the Teacher is never absent, whether he comes in one form or in a thousand forms. He is always one to him, and the same One he recognizes to be in all, and all Teachers he sees in his one Teacher alone. For a Sufi, the self within, the self without, the kingdom of the earth, the kingdom of heaven, the whole being is his teacher, and his every moment is engaged in acquiring knowledge. For some, the Teacher has already come and gone, for others the Teacher may still come, but for a Sufi the Teacher has always been and will remain with him for ever.

對蘇菲祕士而言，老師從未缺席，不論他以一種形式或千種形式來臨。對他而言，老師始終是一；他認出在一切之中的都是同一位唯一者，也在自己唯一的老師之中看見所有的老師。對蘇菲祕士而言，內在的自我、外在的自我、大地的國度、天堂的國度，整個存在都是他的老師，而他的每一刻都在獲取知識。對有些人而言，老師已經來過又離去；對另一些人而言，老師也許仍將來臨；然而對蘇菲祕士而言，老師一直都在，而且永遠都會與他同在。

What think ye of Christ?
你們對基督有何看法？

What is the position of the Sufi with regard to Christ? The question asked by Jesus Himself, “What think ye of Christ?” itself provides the answer. The emphasis is on the “ye.” There are as many thoughts of Him as there are people who express them. The Sufi does not limit himself by expressing them. Christ is the name of his ideal, or Rasul as it is called in Arabic. All that centers in Rasul centers in Christ; the two conceptions are one. All the names and functions which have helped to form the conception of Christ, Prophet, Priest, King, Savior, Bridegroom, Beloved, all these are understood by the Sufi. By constant meditation he realizes all these aspects of the One, and beyond that Allah or God.

蘇菲祕士對基督抱持著什麼樣的立場？耶穌親自提出的問題：「你們對基督有何看法？」本身就提供了答案。重點在於「你們」。有多少人表達對祂的看法，就有多少種關於祂的想法。蘇菲祕士不藉由表達某一種看法來限制自己。基督是他的理想之名，或者用阿拉伯語來說，就是「拉蘇爾」（Rasul，使者）。凡是匯聚於拉蘇爾之中的，也都匯聚於基督之中；這兩個觀念是一體的。所有曾共同形成「基督」這一觀念的名稱與職分——先知、祭司、君王、救主、新郎、摯愛者——蘇菲祕士都能理解。藉由持續的冥想，他體悟唯一者的所有這些面向，並超越這些面向而體悟阿拉，也就是神。

Considering Initiation
關於啟蒙

In considering the question of being initiated into the Sufi Order:

在思考是否要接受蘇菲教團的啟蒙時：

1. There is in the first place the inclination to know something different from what is taught in the world. One feels the desire to seek for something though one knows not what. One feels that the opposites, good and evil, right and wrong, friend and foe, are not so far apart as one used to think. At the same time the heart is felt to be more sympathetic than ever before, and the sense of justice makes one wish to judge oneself before judging others. This all shows that one may look for a guide through these unknown paths.
   首先，我們會傾向想知道一些不同於世間所教導的事物。我們感到想要尋找某樣東西，卻又不知道那究竟是什麼。我們開始感到，那些彼此相反的事物——善與惡、對與錯、朋友與敵人——其實並不像過去所想的那樣相隔遙遠。與此同時，我們感到自己的心比以往更富有同理，而正義感使我們想在評斷別人以前，先評斷自己。這一切都顯示，我們或許需要尋找一位引導者，帶領自己走過這些未知的道路。
2. Then there is the feeling, especially after reading or hearing something about Sufism, that one is already really a Sufi, that one is at one with the circle of Sufis. One may now feel drawn to the spirit of the Teacher from whose hand initiation may be taken.
   接著，尤其是在讀過或聽過一些關於蘇菲主義的內容之後，我們會感到自己其實已經是一位蘇菲祕士，感到自己與蘇菲祕士的圈子是一體的。此時，我們也許會受到那位可以從他手中接受啟蒙的老師之靈所吸引。
3. And thirdly there is the feeling, after studying the books published by the movement, or after speaking with the Pir-o-Murshid, that the message is genuine.
   第三，在研讀這個運動所出版的書籍，或與導師兼穆希德交談之後，我們會感到這個神聖訊息是真實的。

What Is Initiation
什麼是啟蒙

Then the question arises: what is meant by initiation? Initiation, or in Sufi terms Bayat, first of all has to do with the relationship between the pupil and the Murshid. The Murshid is understood to be the counsellor on the spiritual path. He does not give anything to or teach the pupil, the mureed, for he cannot give what the latter already has; he cannot teach what his soul has always known. What he does in the life of the mureed is to show him how he can clear his path towards the light within by his own self. This is the only purpose of man’s life on earth.

於是問題便出現了：啟蒙究竟是什麼意思？啟蒙，在蘇菲術語中稱為拜阿特（Bayat），首先牽涉的是學生與穆希德之間的關係。穆希德被理解為靈性道路上的指引者。他並不是要給學生——也就是門徒——任何東西，也不是要教他什麼，因為他無法給門徒本來就已經擁有的東西；他也無法教他的靈魂一直都知道的事。穆希德在門徒生命中所做的，是向他指出，他如何能靠自己清理通往內在之光的道路。這就是人在世上唯一的生命目的。

One may attain the purpose of life without a personal guide, but to try to do so is to be like a ship traversing the ocean without a compass. To take initiation, then, means entrusting oneself in regard to spiritual matters to a spiritual guide.

我們或許可以在沒有個人引導者的情況下達成生命的目的，但試圖如此去做，就像一艘沒有羅盤的船要橫越大海。因此，接受啟蒙，意思就是在靈性事務上將自己託付給一位靈性引導者。

The next thing to be decided is: if I must have a personal guide, whom shall I take as guide? There is no stamp of spirituality, or seal of perfection marked upon any man’s forehead, which enables one to say, “This is the man from whose hand to take the Bayat.” Neither his appearance nor his words can be relied on as evidence of his worth. The only thing that can be relied upon is the appeal of his soul in one’s heart. Even so, one must satisfy oneself whether it is evil appealing to the devil in one or God appealing to the good in one.

接下來要決定的是：如果我必須有一位個人的引導者，我應當以誰為引導者？沒有任何靈性的印記或完美的印章標示在一個人的額頭上，使我們可以據此說：「這就是我應當從他手中接受拜阿特的人。」無論他的外表或言語，都不能被當作證明他價值的可靠依據。唯一可以依靠的，是他的靈魂在我們心中所產生的感召。即使如此，我們仍必須自己確認，究竟是惡正在呼喚自己內在的魔鬼，還是神正在呼喚自己內在的善。

There are three ways in which people trust.

人們有三種信任的方式。

1. One is not to trust a person until he proves in time to be trustworthy. To those who trust in this way there will be no satisfactory gain on this path, for they will go on, like a spy, trying and testing the Murshid with their eyes focused downward. Hence they can only see the imperfect self of the teacher, and will never be able to see the beauty of the perfect self, above and beyond the limits of their view.
   
   第一種，是直到一個人經過時間證明自己值得信任之後，才去信任他。以這種方式信任的人，在這條道路上不會獲得令人滿意的收穫，因為他們會像密探一樣，不斷試探、考驗穆希德，目光始終朝下。因此，他們只能看見老師不完美的自我，永遠無法看見那超越他們視野限制之上、完美自我的美。
   
2. The second way of trusting is to trust and to continue to do so until the person is proved unworthy of trust. Those who trust in this way are better suited than the first, for if their trust makes their sight keen they will have every prospect of development, provided that intelligence guides them all the way.
   
   第二種方式，是先信任一個人，並繼續信任，直到他被證明不值得信任為止。以這種方式信任的人，比第一種更適合這條道路，因為只要智慧一路引導著他們，而信任又使他們的視見變得敏銳，他們便有充分發展的可能。
   
3. But the third way of trusting a person is to have an absolute trust, and to continue until it be proved true. This is the trust of devotees. It is these mureeds who make the Murshid. It is such worshippers who make God. “By faith, a tongue is produced from the rock, and it speaks to us as God, but when faith is lacking, even God, the Eternal Being, is as dead as a rock.” The word of the Murshid is as useless to the doubting mind as a remedy to the unbelieving patient.
   
   但是第三種信任一個人的方式，是抱持絕對的信任，並持續下去，直到這份信任被證明是真的。這是奉獻者的信任。正是這些門徒造就了穆希德。正是這樣的敬拜者造就了神。「憑藉信仰，岩石生出一條舌頭，並以神的身分對我們說話；然而當信仰缺席時，即使是神，那永恆的存在，也如岩石一般死寂。」穆希德的話對懷疑的頭腦而言，就如藥方對一個不相信的病人一樣毫無用處。

Willingness
意願

To become an initiate in the Sufi Order therefore implies

因此，要成為蘇菲教團中接受啟蒙的人，意味著：

1. a willingness to agree with its teachings and objects;
   願意認同它的教導與宗旨；
2. a willingness to cease to attach importance to the differences of the world’s various faiths, and to see in all the Masters only one embodiment of the divine Spirit, and
   願意不再看重世間各種信仰之間的差異，並在所有聖師之中只看見神聖之靈的同一個體現；
3. thirdly it implies that one is not already following another course of spiritual training. In such a case, why go to another kind of teacher as well? It would be like travelling in two boats, one foot in each. When each boat goes its own way, although they meet in the end at the same goal, yet the traveller will sink in the sea. No one could seek guidance under two teachers except out of lack of patience with the one or lack of confidence in the other, making him still cling to the first.
   第三，這意味著我們並沒有同時在接受另一套靈性訓練。如果已經如此，為什麼還要再去找另一種老師？那就像同時乘坐兩艘船，每隻腳各踩一艘。當兩艘船各自朝自己的方向前進時，即使最後會在同一個目標相會，旅人仍會沉入海中。一個人之所以會同時尋求兩位老師的引導，只可能是因為對其中一位缺乏耐心，或對另一位缺乏信心，而使他仍然緊抓著第一位不放。

Objective of Initiation
啟蒙的目的

The objects one should have in taking initiation under the Murshid are:

在穆希德之下接受啟蒙時，我們應當抱持的目的包括：

• to realize the self within and without;
  體悟內在與外在的自我；
• to know and communicate with God, whom alone the world worships;
  認識神，並與神溝通；世人所敬拜的唯有祂；
• to kindle the fire of divine love, which alone has any value;
  點燃神聖之愛的火焰；唯有它具有真正的價值；
• to be able to read nature’s manuscript and to be able to see into the world unseen;
  能夠閱讀大自然的手稿，也能看入那不可見的世界；
• to learn how to control oneself;
  學習如何掌控自己；
• to light the torch of the soul and to kindle the fire of the heart; and
  點亮靈魂的火炬，點燃心的火焰；以及
• to journey through this positive existence and arrive in this life at the goal at which every soul is bound in the end to arrive.
  穿越這個實存的存在，並在此生抵達每一個靈魂最終都必定會抵達的目標。

It is better to arrive in the light than to be only transported through the dark. “Who is blind here will be blind in the hereafter.”

在光中抵達，勝過只是在黑暗中被運送過去。「在此處盲目的人，在來世也將盲目。」

Therefore, one does not take initiation for the sake of curiosity to see what is going on in a “secret” Order. Such a one will certainly not be able to see what he wishes to, for only the eye of sincerity can see. The eye of curiosity has the cataract of doubt, and is blind already.

因此，我們並不是為了滿足好奇心，想看看一個「祕密」教團裡究竟在做什麼，而接受啟蒙。這樣的人肯定看不到自己想看的東西，因為唯有真誠之眼能夠看見。好奇之眼患有懷疑的白內障，早已失明。

Neither does one take initiation for the sake of gaining some material advantage in one’s occupation. Initiation is not a scientist’s process, or an engineer’s invention, or a business enterprise; it is not something that can be stolen, nor anything to be bought. It is revelation, which has new offspring at every moment, which can never be stolen by a thief. The only process for gaining it is righteousness, and when its light is covered under a bushel, even the Jam [drinking glass] of mystery stolen from Jamsheyd will serve no better than an earthen bowl.

我們也不是為了在自己的職業中取得某種物質利益而接受啟蒙。啟蒙不是科學家的程序，不是工程師的發明，也不是商業事業；它不是可以被偷走的東西，也不是可以購買的東西。它是啟示，每一刻都生出新的子嗣，因此永遠不可能被小偷偷走。獲得它唯一的途徑是正直；而當它的光被斗遮住時，即使是從賈姆希德那裡偷來的神祕之杯，也不會比一只陶碗更有用。

One does not take initiation for the sake of attaining happiness. It is true that one cannot attain wisdom without deriving a certain advantage from it, as it is more advantageous to be wise than ignorant. But it is not for this that the journey is entered upon. However, as he progresses on the spiritual path the Sufi becomes aware of a wonderful peace, which inevitably comes from the constant presence of God.

我們接受啟蒙，也不是為了獲得幸福。的確，一個人不可能獲得智慧而不從中得到某種益處，因為有智慧自然比無知更有利。但人並不是為了這個目的而踏上旅程。然而，隨著蘇菲祕士在靈性道路上前進，他會開始覺察到一種奇妙的安寧，而這份安寧必然來自神恆常的臨在。

Many people of various beliefs and faiths have written about the practice of the presence of God, and all speak of the happiness they receive from being in His presence. So it is no wonder that the Sufi also, should he wish to speak of it, should testify to similar happiness. He does not claim to a greater happiness than his fellow-men because he is a human being and subject to all the shortcomings of mankind. But at the same time others can decide about his happiness better even than his words can tell it. The happiness which is experienced in God has no equal in anything in the world, however precious it may be, and everyone who experiences it will realize the same.

許多具有不同信念與信仰的人，都曾寫過對神之臨在的修持，而且他們全都談到自己在祂的臨在中所得的幸福。因此，如果蘇菲祕士也願意談論這件事，並為同樣的幸福作證，也不足為奇。他並不聲稱自己擁有比同胞更大的幸福，因為他同樣是人，也受制於人類所有的缺點。然而同時，其他人甚至能比他自己的言語更清楚地判斷他的幸福。在神之中所經驗到的幸福，是世間任何事物都無法相比的，不論那事物多麼珍貴；每一個親身經歷它的人，都會體悟到同樣的事。

One should not seek initiation if one has set before oneself certain principles one does not wish to abandon. One might find that the foundation one has built does not correspond with the building now to be erected upon it. Such is the person who goes from one teacher to another, from one method to another, and is never able to gain that which is only to be obtained through steadfastness. Those who have a desire to teach while coming to learn should not pose as disciples; they must come as teachers.

如果一個人已經為自己立下某些不願放棄的原則，就不應尋求啟蒙。他可能會發現，自己已經築好的地基，與現在要在其上興建的建築並不相符。這就像一個人不斷從一位老師轉向另一位老師，從一種方法轉向另一種方法，因而永遠無法得到那唯有透過堅定不移才能獲得的東西。那些前來學習時卻又想教導別人的人，不應把自己擺成門徒的姿態；他們應當以老師的身分前來。

Conditions
條件

Are there any conditions imposed on a would-be initiate? No one need fear taking initiation from the idea that he undertakes something he may not be able to fulfil. If he does not wish to progress beyond a certain point, that is only for himself to say.

對一個準備接受啟蒙的人，是否有任何強加的條件？沒有人需要因為擔心自己承擔了某件可能無法完成的事情，而害怕接受啟蒙。如果他不希望超越某一個階段繼續前進，那只由他自己決定。

The only thing that happens when a person is initiated, is that from the hour of initiation one is the brother of all in the Sufi Movement, of all other Sufis outside the Sufi Movement, of all knowers of truth, whether they call themselves Sufi or not, and of every human being, without distinction of caste, creed, race, nation, or religion; one is the companion of the illuminated souls of the Sufis living on earth and of those who have passed to the other side of life. Thus one is linked with the chain of Murshids and Prophets, and so enabled to receive the light running through this current, through the chain of the Masters. And one is the confidant of the Murshid and of the Order.

一個人在接受啟蒙時，唯一發生的事，就是從啟蒙的那一刻起，他成為蘇菲運動中所有人的兄弟，也成為蘇菲運動之外所有蘇菲祕士的兄弟；他是所有知曉真理者的兄弟，不論他們是否自稱蘇菲祕士；也是每一個人的兄弟，不分種姓、信條、種族、國家或宗教。他成為仍活在世上的蘇菲祕士之光啟靈魂，以及那些已經前往生命另一側之人的同行者。如此一來，他便與穆希德和先知的傳承之鏈連結，因此能夠接收流經這道洪流、穿越聖師傳承之鏈的光。他也成為穆希德與教團所信賴的親近者。

Therefore the initiate takes a vow in his heart to make use to the best of his ability of all he receives from the Sufi teaching and practices, not using any parts for selfish purposes.

因此，接受啟蒙的人在心中立誓，要盡自己最大的能力運用從蘇菲教導與修持中所領受的一切，不將其中任何部分用於自私的目的。

These teachings have been kept secret for thousands of years, so why should they go out of the Order without the Pir-o-Murshid’s authorization? One may ask why there is any secrecy about the teaching. If true, why should it not be scattered broadcast? This implies that secrecy is objectionable. The answer however is quite easy.

這些教導已經祕密保存了數千年，那麼，為什麼它們應當在未經導師兼穆希德允許的情況下流出教團？有人可能會問，為什麼教導需要保密？如果它是真的，為什麼不廣泛傳播？這樣的問題暗示，保密本身是一件可議之事。然而答案其實相當簡單。

• A certain secrecy is necessary in that some of the Sufi conceptions might easily be misunderstood and misused, were they exposed to the general public. The earnest pupil will not speak of them without due consideration of his audience.
  某種程度的保密是必要的，因為有些蘇菲觀念若暴露在一般大眾面前，很容易遭到誤解與誤用。認真的學生不會在沒有適當考量聽眾的情況下談論它們。
• A further point is that when a teacher is not absolutely dependent on his pupils, he will prefer to select his pupils. If a person wished to go to the very best master of the violin, he would seek out a virtuoso of fame. But the latter might not care to spend time upon him; he would if he were sure the pupil would faithfully do all he was asked to do, and attain to something like the standard of the virtuoso himself. Whatever instruction he gives this pupil is naturally “secret”; it is a personal matter; the pupil may hand it on to his own pupils later, but he does not have it printed and circulated indiscriminately. The secrecy is no more than this.
  另一點是，當一位老師並非絕對依賴他的學生時，他會寧願挑選自己的學生。如果一個人希望向最優秀的小提琴老師學習，他會去尋找一位著名的演奏名家。然而，那位名家未必願意花時間教他；只有當他確信這名學生會忠實地完成自己所要求的一切，而且能達到接近他自己水準的程度時，他才會這麼做。他給這名學生的任何指導，自然都是「祕密的」；那是一件個人的事。這名學生日後也許會把它傳給自己的學生，但不會把它印刷出來，不加分別地四處散發。所謂保密，不過如此。

It may also be said that every school which gives the initiate special personal instruction trusts that respect shall be paid to that which it teaches. All teaching can be misconstrued and perverted and made to appear ridiculous. To do this with Sufi teachings, consciously or inadvertently, will not help the pupil. A certain medicine may be good for a sick person at a certain time, but this does not mean it should be used by every sick person in the world. Nor would it be any advantage to anyone, if the exact medicine were to be published indiscriminately. If there should arise need to say what it was, the doctor would not withhold the information.

也可以說，每一個給予接受啟蒙者特殊個人指導的學派，都信任學生會尊重它所教導的事物。任何教導都可能被誤解、扭曲，甚至被弄得看似荒謬。無論有意或無意地如此對待蘇菲教導，都不會幫助學生。某一種藥在某個時候可能很適合一位病人，但這並不表示世界上每一個病人都應該使用它。若把確切的藥方不加區別地公開，也不會對任何人有益。如果真的出現需要說明它是什麼的情況，醫生也不會隱瞞這項資訊。

Where there is a need to explain the Sufi teachings, the Murshid will explain them. The books published by the Sufi Movement set forth many of the teachings, so that it cannot be said that they are kept rigidly secret. But the very intimate thoughts to which the Sufi is accustomed, are naturally not uttered indiscriminately, any more than an ordinary person will speak of his private affairs to a stranger.

在有需要解釋蘇菲教導的地方，穆希德自然會加以解釋。蘇菲運動出版的書籍已經闡述了許多教導，因此不能說這些教導受到嚴格保密。然而，蘇菲祕士所習慣持有的那些極為私密的思想，自然不會毫無分別地說給任何人聽，就像一般人也不會把自己的私事告訴陌生人。

The fruit must be of a certain degree of ripeness before its taste becomes sweet. So the soul must be of a certain development before it will handle wisdom with wisdom. The developed soul shows his fragrance in his atmosphere, color, the expression of his countenance, and sweetness of his personality, as a flower spreads its fragrance around, and as a fruit when ripe changes its color and becomes sweet.

果實必須成熟到一定的程度，味道才會變甜。同樣地，靈魂也必須發展到一定的程度，才會以智慧來對待智慧。一個有所發展的靈魂，會在他的氛圍、色彩、面容表情，以及人格的甜美之中顯露出自己的芬芳，就像花朵向四周散發香氣，也像果實成熟時改變顏色並變得甘甜。

One may ask why the awakened ones do not awaken people in the world from the sleep of confusions. The answer is, that it is not to be advised that little children, whose only happiness is slumber, should be awakened. Their growth depends on their sleep. If they are kept up late they become ill, and will not be so useful in the affairs of life when they are grown up. Childhood needs more sleep, and the children must sleep. Such is the nature of immature souls. They are children, however old their bodies may appear. Their fancies, their joys, their delights are for unimportant things in life, as the life of children is absorbed in sweets and toys.

有人可能會問，為什麼那些已經醒來的人，不把世人從混亂的睡眠中喚醒？答案是，那些唯一幸福就是睡眠的小孩子，並不適合被叫醒。他們的成長有賴睡眠。如果讓他們熬夜，他們會生病，長大後在生活事務上也不會那麼有用。童年需要較多的睡眠，孩子必須睡覺。未成熟靈魂的本性也是如此。不論他們的身體看起來多麼年老，他們仍然是孩子。他們的幻想、歡喜與樂趣，都放在生命中不重要的事物上，就像孩子的生活沉浸在糖果與玩具之中。

Therefore those who are awakened walk slowly and gently, lest their footsteps may disturb the slumber of the sleeping ones. They only awaken on their way those whom they find tossing in their beds. They are the ones to whom the travelers on the spiritual path give their hand quietly. It is for this reason that the spiritual path is called the mystical way. It is not unkind to awaken a few and to let many sleep, but on the other hand it is great kindness to let those slumber who require sleep.

因此，那些已經醒來的人走得緩慢而輕柔，以免自己的腳步驚擾仍在沉睡的人。他們只在途中喚醒那些被他們發現正在床上輾轉不安的人。靈性道路上的旅人，會安靜地向這些人伸出手。正因如此，靈性道路被稱為祕士之道。喚醒少數人、讓許多人繼續沉睡，並不是不仁慈；相反地，讓那些仍需要睡眠的人繼續沉睡，是極大的仁慈。

During his mureedship the initiate should avoid wonder-working; claiming to know or possess something unfamiliar to one’s fellow-men; casting out devils; communicating with spirits; character-reading; fortune-telling; appearing over-wise in conversation with others about spiritual things, and looking to others for approbation. Also sanctimoniousness, over-righteousness, and teaching and advising others before having learnt one’s own self, which is as dangerous as giving the same medicine to another that the doctor has prescribed for oneself.

在門徒階段，接受啟蒙的人應當避免施行奇事；聲稱自己知道或擁有同胞所不知道的東西；驅魔；與靈體溝通；判讀性格；算命；在與別人談論靈性事物時顯得過分高明，以及尋求他人的讚許。同樣也應避免自命神聖、過分自以為正直，以及在尚未學會認識自己以前就教導、勸告別人；這就像把醫生開給自己的同一帖藥拿去給別人服用一樣危險。

During discipleship, the habit of discipline should be adopted which makes the ideal mureed. Self-denial is the chief religion, and this can only be learnt by discipline. It is as necessary in the path of discipleship as for a soldier on the battlefield; in the absence of it the mureed holds fast the very thing which he wishes to crush by taking the initiation. “Mastery is in service, and it is the servant who alone can be master.”

在門徒修習期間，應當養成紀律的習慣，這會造就理想的門徒。克己是最主要的宗教，而這唯有透過紀律才能學會。紀律對門徒之道而言，就像對戰場上的士兵一樣必要；缺少了它，門徒反而會緊緊抓住那個自己原本希望藉由啟蒙加以粉碎的東西。「主宰之道在服務之中，唯有僕人才能成為主人。」

One should also have a respectful attitude to the Murshid. This is not to raise the honor of the teacher in his own eyes, or in the eyes of others. It is to learn a respectful attitude by first having it towards one who deserves it. The mureed may then be able to develop in his nature the same respect for all, as a little girl by playing with a doll learns the lesson of motherhood. To respect another means to deduct that much vanity from ourselves, the vanity which is only the veil between man and God.

我們也應當對穆希德抱持敬重的態度。這並不是為了在老師自己的眼中，或在別人眼中提高他的尊榮。而是要藉由首先對一位值得敬重的人抱持這樣的態度，學會敬重。如此，門徒也許便能在自己的本性中發展出對所有人同樣的尊重，就像一個小女孩藉由玩洋娃娃學習母親的功課。尊重另一個人，就意味著從我們自己身上減去相等份量的虛榮，而虛榮正是人與神之間的帷幕。

During the period of mureedship sobriety, an equable mind, a serious habit, regularity in all things, diligence, a desire for solitude, a reserved demeanor, an unassuming manner, a pure life, and uninterrupted daily spiritual meditations, are desirable.

在門徒階段，清醒自持、平穩的頭腦、認真的習慣、凡事規律、勤勉、渴望獨處、含蓄的舉止、不張揚的態度、純淨的生活，以及不中斷的每日靈性冥想，都是值得培養的。

The Sufi is the student of two worlds, the world within and the world without. The world within is equivalent to what is popularly named “the next world”, because of the widespread belief that time is the all-important factor; that we have a life now, and another life at another time. The Sufi knows otherwise. The world without has two aspects, the social world in which we are placed, and the greater world which is the topic of history, past, present, or prophetic. The world within can be entered only by the student himself, though he may learn about it as “esotericism”, a subject which also has two aspects, that of the forces in the mind and that of the divine light. The latter is the real goal of the Sufi’s enquiry, it is his Shekinah, it is his Holy of Holies.

蘇菲祕士是兩個世界的學生：內在的世界與外在的世界。內在世界相當於一般所稱的「來世」，因為普遍的信念認為時間是最重要的因素——我們現在有一個生命，在另一個時間又有另一個生命。蘇菲祕士所知道的並非如此。外在世界有兩個面向：一個是我們身處其中的社會世界，另一個是更廣大的世界，也就是歷史所談論的世界，無論是過去、現在，或預言中的。內在世界只能由學生自己進入，雖然他可以把它當作「秘傳學」來學習；這個領域同樣具有兩個面向，一個是頭腦中的力量，另一個是神聖之光。後者才是蘇菲祕士探尋真正的目標；那是他的神聖臨在（Shekinah），是他的至聖所。

Is Sufism a religion?
蘇菲主義是一種宗教嗎？

Is Sufism a religion? It should be clear from the above explanation that the religion of the Sufi is not separate from the religions of the world. People have fought in vain about the names and lives of their saviors, and have named their religions after the name of their savior, instead of uniting with each other in the truth that is taught. This truth can be traced in all religions, whether one community call another pagan or infidel or heathen. Such persons claim that theirs is the only scripture, and their place of worship the only abode of God. Sufism is a name applied to a certain philosophy by those who do not accept the philosophy; hence it cannot really be described as a religion; it contains a religion but is not itself a religion. Sufism is a religion if one wishes to learn religion from it. But it is beyond religion, for it is the light, the sustenance of every soul, raising the mortal being to immortality.

蘇菲主義是一種宗教嗎？從以上的說明應當可以清楚看出，蘇菲祕士的宗教並不與世間的各種宗教分離。人們為了自己救主的名字與生平而徒然爭鬥，並以自己救主的名字為宗教命名，而不是在所教導的真理之中彼此合一。這個真理可以在所有宗教中追溯得到，不論一個群體把另一個群體稱為異教徒、不信者或外教之人。這樣的人聲稱只有自己的經典才是真正的經典，自己的敬拜場所才是神唯一的居所。「蘇菲主義」是那些不接受某一哲學的人，用來稱呼那個哲學的名字；因此，它其實不能被描述為一種宗教；它包含宗教，卻不是宗教本身。如果一個人希望從蘇菲主義學習宗教，那麼蘇菲主義就是一種宗教。然而它超越宗教，因為它是光，是每一個靈魂的滋養，使必死的存在提升至不朽。

As matters stand today, each one claims his own religion to be the best, and he has his own religion. The Sufi tolerates all, and considers them all his; therefore he does not belong to a religion but all religions belong to him. He can see all the religions like so many forms in a school: some are in one, others are in higher forms, that is, some study life more deeply. And in each class in the school there are pupils who like to play.

就今日的情況而言，每個人都聲稱自己的宗教最好，而且每個人都有自己的宗教。蘇菲祕士包容所有宗教，也把它們全都視為自己的；因此，他並不屬於某一個宗教，反而所有宗教都屬於他。他看所有宗教，就像看一所學校裡許多不同的年級：有些人在某個年級，有些人在更高的年級，也就是說，有些人對生命的學習較為深入。而學校裡每一個班級，也都有喜歡玩耍的學生。

To say, “You are not of my religion; my religion alone is true,” is as reasonable as to say, “You are not a lawyer, a merchant, a scholar; your way of carrying on life is false; you must become as I.”

說：「你不屬於我的宗教；只有我的宗教是真的」，就如同說：「你不是律師、商人或學者；你過生活的方式是錯的；你必須變得和我一樣。」

To say, “All who are in my religion are saved” is as reasonable as to say, “Every lawyer, merchant, scholar (as the case may be) is earnest, and performs his work perfectly.” Some speak of “nominal” Christians, and “true” Christians; this is only another way of saying that some persons are earnest about their work and others play.

說：「所有屬於我的宗教的人都會得救」，就如同說：「每一個律師、商人或學者——視情況而定——都十分認真，而且都完美地完成自己的工作。」有些人會談到「名義上的」基督徒和「真正的」基督徒；這不過是另一種說法，表示有些人認真對待自己的工作，另一些人則只是在玩。

Is Sufism a belief?
蘇菲主義是一種信念嗎？

Is Sufism a belief? What do we mean by the word “belief”? It is the nature of mind to believe, and disbelief comes after. No unbeliever was born an unbeliever; for if a soul disbelieved from childhood he would never learn to speak. All the knowledge that man possesses he has acquired by belief. When he strengthens his belief by knowledge, then comes disbelief in things that his knowledge cannot cope with, and in things that his reason cannot justify. He then disbelieves things that he once believed in. An unbeliever is one who has changed his belief to disbelief; disbelief often darkens the soul, but sometimes it illuminates it.

蘇菲主義是一種信念嗎？我們所說的「信念」究竟是什麼？相信是頭腦的本性，而不信是在之後才出現的。沒有任何不信者生來就是不信者；因為如果一個靈魂從童年開始便什麼都不相信，他永遠也學不會說話。人所擁有的一切知識，都是藉由相信而獲得的。當他以知識強化自己的信念之後，對那些知識無法處理、理性無法證成的事物，不信便隨之而來。於是，他開始不相信自己曾經相信的事。不信者，就是一個把信念轉變為不信的人；不信經常使靈魂昏暗，但有時也會照亮靈魂。

There is a Persian saying,
“Until belief has changed to disbelief, and, again, the disbelief into a belief, a man does not become a real Muslim.”

有一句波斯諺語：
「直到信念轉變成不信，而不信又再次轉變成信念，一個人才會成為真正的穆斯林。」

But when disbelief becomes a wall and stands against the further penetration of mind into life, then it darkens the soul, for there is no chance of further progress, and man’s pride and satisfaction in what he knows limit the scope of his vision.

然而，當不信變成一堵牆，阻擋頭腦繼續深入生命時，它便會使靈魂昏暗，因為此時已沒有繼續前進的機會，而人對自己所知的驕傲與滿足，也限制了他的視野。

A constant “why” arises in the minds of the intelligent, and when this “why” is answered by life to man’s satisfaction, he goes on further and further, penetrating through all different planes of life; but when this “why” does not get a satisfactory answer from life, then doubt, dismay, and dissatisfaction arise and result in confusion, bewilderment, and despair. Sometimes belief proves to be worse than disbelief. This is when a person, set in his belief, hinders his own progress, not allowing his mind to go further into the research of life, refusing guidance and advice from another, in order that he may preserve his own belief. Thus a belief, which is preserved as a virtue, becomes the greatest sin.

在有智慧之人的頭腦中，會不斷升起一個「為什麼」；當生命給這個「為什麼」一個令他滿意的回答時，他便會繼續前進，不斷深入生命各個不同的層面。然而，當這個「為什麼」無法從生命得到令人滿意的答案時，懷疑、沮喪與不滿便會生起，最後形成混亂、迷惘與絕望。有時候，信念甚至比不信更糟。當一個人固守自己的信念，為了保存它而阻礙自己的進展，不允許自己的頭腦繼續深入探究生命，又拒絕他人的引導與勸告時，便是如此。於是，一個被當作德行保存的信念，反而成為最大的罪。

Both belief and disbelief, by practice, in time become natural tendencies; the person who is inclined to believe gets into a habit of believing all things and everything, and an unbeliever in time comes to disbelieve everything whether right or wrong. The optimistic temperament is the temperament of the believer, and pessimism is as a rule the nature of the unbeliever. The prophets have always promised a reward for the believer, and have threatened the unbeliever with punishment, because the chance for spiritual enlightenment is only in the life of the believer, while the unbeliever covers his soul by his own disbelief.

相信與不信，經過反覆實踐，久而久之都會變成自然傾向；傾向相信的人會養成什麼都相信的習慣，而一個不信者久而久之則會對一切都不相信，不論是對是錯。樂觀的性情是相信者的性情，而悲觀通常是不信者的本性。先知們總是向相信者許諾獎賞，也以懲罰警告不信者，因為靈性光啟的機會只存在於相信者的生命之中，而不信者則以自己的不信遮蔽自己的靈魂。

Sufis are inclined to recognize four stages of belief:

蘇菲祕士傾向於認為信念有四個階段：

1. Iman-e Muhmil, when someone believes in a thing which others believe in, but no matter how strong his belief may be, when those in his surroundings change their belief, he will likewise change his.
   伊曼・穆赫米爾（Iman-e Muhmil）：一個人相信某件事，是因為其他人也相信它。不論他的信念看似多麼強烈，只要周遭的人改變了信念，他也會跟著改變。
2. Iman-e Kamil, the next stage of belief, is the belief of the idealist who has faith in his scripture and savior. He believes because it is written in the scripture, or taught by the savior. His belief, of course, will not change with the weather, but still it may waver, if by any means reason were awakened in his soul. At least it would be dimmed just as the light of a candle would become dimmed by the rising sun. When the sun of the intelligence rises, it would break through and scatter the clouds of emotion and devotion made by this belief.
   伊曼・卡米爾（Iman-e Kamil）：信念的下一個階段，是理想主義者的信念；他信賴自己的經典與救主。他相信，是因為經典上如此記載，或救主如此教導。當然，他的信念不會隨天氣變化而改變；但如果他的靈魂以某種方式喚醒了理性，這份信念仍可能動搖。至少，它會變得黯淡，就像太陽升起時燭光會顯得黯淡。當智慧之日升起，它便會穿透並驅散由這種信念所形成的情感與奉獻之雲。
3. Haq al-Iman, the third stage of belief, when man believes because his reason allows him to believe; such a man is journeying through life with a torch in his hand. His belief is based on reason, and cannot be broken except by a still greater reason, for it is the diamond that alone can cut the diamond, and reason alone can break reason.
   哈克・阿爾・伊曼（Haq al-Iman）：信念的第三個階段。此時，人之所以相信，是因為他的理性允許他相信；這樣的人就像手持火炬走過生命。他的信念建立在理性之上，唯有更大的理性才能將它打破，因為只有鑽石能切割鑽石，也只有理性能打破理性。
4. ‘Ain al-Iman, the fourth stage of belief, is a belief of conviction; not only reason, but every part of one’s being is convinced and assured of the truth of things, and nothing on earth can change it. If a person were to say to him, “Do not cross over this place, there is water here,” he will say, “No, it is land, I can see for myself.” It is just like seeing with the eyes all that one believes. This belief is the belief of the seer whose knowledge is his eyewitness, and therefore his belief will last for ever and ever.
   艾因・阿爾・伊曼（’Ain al-Iman）：信念的第四個階段，是一種確證的信念；不只是理性，一個人存在的每一部分都對事物的真實有所確信，世上沒有任何事能改變它。如果有人對他說：「不要越過這裡，這裡有水。」他會說：「不，這裡是陸地，我自己看得見。」這就像親眼看見自己所相信的一切。這是視見者的信念，他的知識就是他的親眼所見，因此他的信念將永永遠遠持續下去。

Of course, as a soul evolves from stage to stage, it must break the former belief in order to establish the later, and this breaking of the belief is called by Sufis tark, which means abandonment; the abandoning of the worldly ideal, the abandonment of the heavenly ideal, the abandoning of the divine ideal, and even the abandoning of abandonment. This brings the seer to the shores of the ultimate truth.

當然，隨著靈魂從一個階段演化到下一個階段，它必須打破先前的信念，才能建立後來的信念。蘇菲祕士把這種對信念的打破稱為塔爾克（tark），意思是「捨棄」；捨棄世俗的理想、捨棄天堂的理想、捨棄神聖的理想，甚至捨棄「捨棄」本身。這會將視見者帶到究竟真理的岸邊。

‘Truth is that which cannot be fully spoken, and that which can be spoken is not necessarily the truth.’

「真理，是那無法被完整說出的；而能夠被說出的，也未必就是真理。」

Is Sufism Muslim?
蘇菲主義屬於伊斯蘭教嗎？

Is Sufism Muslim? Is a Sufi a Mohammedan? In joining a Sufi community, is one associating with Muslims? Is a Sufi a follower of Islam? The word Islam means “peace”; this is the Arabic word. The Hebrew word is Salem (Jerusalem). Peace and its attainment in all directions is the goal of the world.

蘇菲主義屬於伊斯蘭教嗎？蘇菲祕士是穆罕默德教徒嗎？加入一個蘇菲團體，就是與穆斯林往來嗎？蘇菲祕士是伊斯蘭教的追隨者嗎？「伊斯蘭」一詞意為「和平」；這是阿拉伯語。希伯來語則是「沙勒姆」（耶路撒冷）。和平，以及在一切方向上達成和平，是世界的目標。

But if the following of Islam is understood to mean the obligatory adherence to a certain rite; if being a Mohammedan means conforming to certain restrictions, how can the Sufi be placed in that category, seeing that the Sufi is beyond all limitations of this kind? So far from not accepting the Qur’an, the Sufi recognizes scriptures which others disregard. But the Sufi does not follow any special book. The shining ones, such as Attar, Shams-i-Tabriz, Rumi, Sa’di, and Hafiz, have expressed their free thought with a complete liberty of language. To a Sufi, revelation is the inherent property of every soul. There is an unceasing flow of the divine stream, which has neither beginning nor end.

然而，如果追隨伊斯蘭被理解為必須遵守某種特定儀式；如果成為穆罕默德教徒意味著必須符合某些限制，那麼既然蘇菲祕士超越所有這一類的限制，又怎能把蘇菲祕士歸入這個類別？蘇菲祕士非但不是不接受《古蘭經》，還承認其他人所忽視的經典。然而蘇菲祕士並不追隨任何一本特定的書。那些光耀者，例如阿塔爾、沙姆斯・大不里士、魯米、薩迪與哈菲茲，都以完全自由的語言表達了他們自由的思想。對蘇菲祕士而言，啟示是每一個靈魂內在本有的性質。神聖的洪流永不停息地流動，既沒有開始，也沒有終點。

What is the position of Sufism with regard to Christianity? There is a place in the Sufi understanding for all the teachings contained in that faith, and there can be no antagonism in the mind of him who understands. The writings of the Christian mystics evidence the intensity of their pursuit and devotion to the Beloved — and there is only one Beloved. The devotion to the Sacred Heart will be found to be a link with the Sufi philosophy, which recognizes and practices it in the truest sense.

蘇菲主義對基督宗教抱持什麼樣的立場？在蘇菲的理解中，這個信仰所包含的一切教導都有其位置，而真正理解的人，頭腦中不可能存在敵對。基督宗教祕士的著作，顯示出他們對摯愛者的追尋與奉獻有多麼深切——而摯愛者只有一位。人們會發現，對聖心的奉獻與蘇菲哲學之間存在一道連結，而蘇菲哲學以最真實的意義承認並實踐它。

Is Sufism mysticism? As green is considered to be the color of Ireland, yet it cannot be said to belong exclusively to the Irish people, for anybody can wear green, and green is found all over the world, so mystics in Islam have been called Sufis; but Sufism, divine wisdom, is for all, and is not limited to a certain people. It has existed from the first day of creation, and will continue to spread and to exist until the end of the world. Sufism is a mysticism if one wishes to be guided by it in the unfoldment of the soul. Yet it is beyond mysticism.

蘇菲主義是神秘主義嗎？就像綠色被視為愛爾蘭的顏色，卻不能因此說綠色專屬於愛爾蘭人，因為任何人都可以穿綠色，而且世界各地都有綠色；同樣地，伊斯蘭中的祕士被稱為蘇菲祕士，但蘇菲主義——神聖智慧——屬於所有人，並不限於某一個民族。它從創造的第一天就已存在，而且會繼續傳播、繼續存在，直到世界終結。如果一個人希望由它引導靈魂的展開，那麼蘇菲主義就是一種神秘主義。然而，它超越神秘主義。

Is Sufism theosophy?
蘇菲主義是神智學嗎？

Is Sufism theosophy? Sufis have no set belief or disbelief. Divine light is the only sustenance of their soul, and through this light they see their path clear, and what they see in this light they believe, and what they do not see they do not blindly believe. Yet they do not interfere with another person’s belief or disbelief, thinking that perhaps a greater portion of light has kindled his heart, and so he sees and believes that the Sufi cannot see or believe. Or, perhaps a lesser portion of light has kept his sight dim and he cannot see and believe as the Sufi believes.

蘇菲主義是神智學嗎？蘇菲祕士沒有固定的相信或不信。神聖之光是他們靈魂唯一的滋養；透過這道光，他們清楚看見自己的道路，而在這道光中所看見的，他們便相信；沒有看見的，他們也不會盲目相信。然而，他們不干涉另一個人的相信或不信，因為他們認為，也許有更大份量的光點燃了那個人的心，因此他看見並相信一些蘇菲祕士所看不見、也無法相信的事。或者，也許只有較少的光，使他的視見仍然昏暗，因此他無法像蘇菲祕士一樣看見與相信。

Therefore Sufis leave belief and disbelief to the grade of evolution of every individual soul. The Murshid’s work is to kindle the fire of the heart, and to light the torch of the soul of his mureed, and to let the mureed believe and disbelieve as he chooses, while journeying through the path of evolution. But in the end all culminates in one belief, Huma man am, that is, “I am all that exists”; and all other beliefs are preparatory for this final conviction, which is called Haq al-Iman in the Sufi terminology.

因此，蘇菲祕士把相信與不信留給每一個個別靈魂自身的演化程度。穆希德的工作，是點燃門徒心中的火、點亮門徒靈魂的火炬，並讓門徒在走過演化道路的過程中，自由選擇相信或不信。然而到最後，一切都匯聚於一個信念：哈瑪・曼・阿姆（Huma man am），也就是「我是一切存在」；其他一切信念，都只是為這個最終的確證所作的準備，而這在蘇菲術語中稱為哈克・阿爾・伊曼（Haq al-Iman）。

As soon as the word “theosophy” is taken to mean certain fixed beliefs or disbeliefs, there is a difference from Sufism. Beliefs and disbeliefs are the cause of sects, each of these being blinded from the vision of the singleness of the whole of existence. As soon as thought is restricted, it ceases to be Sufism.

一旦「神智學」這個詞被理解為某些固定的相信或不信，它便與蘇菲主義有所不同。相信與不信是各種宗派產生的原因，而每一個宗派都因此無法看見整體存在的一體性。思想一旦受到限制，就不再是蘇菲主義。

Is Sufism a school of thought? Wisdom is not restricted to one geographical spot such as a country, a city, a building or meetingplace. Sufism cannot be correctly described as a school of thought, if by that is meant the instruction of a certain doctrine; but it might be correct to speak of it as a school of thought in the sense that through Sufism one learns wisdom, just as in a school one learns wisdom of a certain kind. Sufism is beyond philosophy.

蘇菲主義是一個思想學派嗎？智慧並不受限於某一個地理位置，例如一個國家、一座城市、一棟建築或一個聚會場所。如果所謂思想學派，是指教導某一套特定教義，那麼把蘇菲主義描述為思想學派並不正確；然而，如果意思是我們透過蘇菲主義學習智慧，就像在學校裡學習某一類智慧，那麼稱它為一個思想學派也可以說是正確的。蘇菲主義超越哲學。

Sufi’s attitude toward right and wrong
蘇菲祕士對於對與錯的態度

In regard to the Sufi’s attitude towards right and wrong — that these are man-made — one may ask how then it can matter what a person does.

關於蘇菲祕士對對與錯的態度——也就是認為它們是由人所制定的——有人可能會問，那麼一個人做什麼又有什麼關係？

The answer is, it matters to those to whom it matters, and it does not matter to those to whom it does not matter. In this respect, if the Sufi has to say anything to his follower, it is this: refrain from doing that which hinders you from accomplishing the purpose in your inner and your external life. Do not act against your ideal, for it will never be satisfactory to you; you will not be pleased with yourself and this inharmony in your inner and your external self will prevent peace, which is your life’s craving, without which life becomes unhappy. “Right” is the straight path which the soul is inclined to take in life, but when one walks astray, leaving the straight path in life owing either to negligence or ignorance, or by reason of weakness, or by the attraction of some temptation on the way, one can say that is wrong.

答案是：對在意的人而言，它有關係；對不在意的人而言，它沒有關係。在這一點上，如果蘇菲祕士有什麼要對追隨者說，那就是：避免去做任何會阻礙你完成內在與外在生命目的的事。不要做違背自己理想的事，因為那永遠無法使你滿意；你不會對自己感到滿意，而你的內在自我與外在自我之間的這種不和諧，將阻礙你得到安寧——那正是你的生命所渴望的，缺少它，生命便會變得不幸福。「對」是靈魂在生命中自然傾向行走的直路；然而當我們走偏了，因疏忽或無知、因軟弱，或因途中某種誘惑的吸引而離開生命中的直路時，就可以說那是錯。

What is good and what is evil? There are two answers to this question.

什麼是善？什麼是惡？這個問題有兩個答案。

1. First it may be said: good is that which you consider to be good, and the effect of which is agreeable to you both in its beginning and end. Evil is that which you consider to be evil and the effect of which is disagreeable in the beginning as well as in the end. If good and evil have no agreeable or disagreeable effect at first, or have a contrary effect at the beginning, whether they are really agreeable or disagreeable will appear in the end.
   首先可以說：善，就是你認為是善的，而且它所產生的效果，從開始到最後都使你感到適意。惡，就是你認為是惡的，而且它所產生的效果，從開始到最後都使你感到不適意。如果善與惡在一開始沒有產生適意或不適意的效果，或者起初產生了相反的效果，那麼它們究竟真正是適意還是不適意，最後自會顯現。
2. The second answer is that all things that seem good and evil are the opposite ends of one line, and it is difficult to say where evil ends and good begins, for these are comparative terms; a lesser good would seem evil when compared with a greater good, and the lesser evil in comparison with the greater evil would appear good. If there were no evil, good would not have been valued. Without injustice, justice would not have been appreciated. Therefore the whole of life’s joy is expressed in duality.
   第二個答案是：一切看似善與惡的事物，其實是一條線的兩端，而我們很難指出惡在何處結束、善又從何處開始，因為這些都是比較性的詞語。較小的善與較大的善相比時，會顯得像惡；而較小的惡與較大的惡相比時，反而會顯得像善。若沒有惡，善就不會受到珍視；若沒有不公，正義就不會受到欣賞。因此，生命整體的喜悅是在二元性中表達出來的。

Why is there so much suffering in life, when God is described as merciful? If God were a separate being from man, and if He rejoiced in the suffering of man, then He could be blamed. But He, as the Sufi realizes, is the sufferer and the suffering; yet He is beyond all suffering. This fact can be understood, not merely by believing in God, but in knowing Him.

既然神被描述為慈悲的，為什麼生命中還有這麼多苦難？如果神是一個與人分離的存在，而且祂以人的受苦為樂，那麼祂確實可以受到責難。然而，在蘇菲祕士的體悟中，祂既是受苦者，也是苦難本身；但祂又超越一切苦難。這個事實不能僅僅藉由相信神來理解，而必須藉由認識祂。

Suppose your hands dropped a heavy weight upon your feet and hurt them, are your hands to be blamed? No, for they share the pain with the feet, and although the feet seem to have been hurt, yet the one that feels hurt is your absolute being. In reality that being feels hurt, and therefore the hand shares the hurt of the foot.

假設你的手讓一個重物掉在自己的腳上，使腳受傷，那麼你的手應該受到責怪嗎？不，因為手與腳共同承受那份痛。雖然看起來受傷的是腳，但真正感到受傷的是你整體的存在。實際上，是那整個存在感到受傷，因此手也分受了腳的痛。

So it is with God. Our very life is His, and He is not void of the feeling of joy or of pain which we feel. In reality, He feels what we imagine we feel, yet at the same time His perfect Being keeps Him above all earthly joys and pains; and our imperfection limits us, so that we become subject to all joys and pains, however small they may be.

神也是如此。我們的生命本身就是祂的，而祂並非沒有我們所感受到的喜悅與痛苦。實際上，祂感受到的，正是我們以為由自己所感受到的；然而同時，祂完美的存在使祂超越一切世間的喜悅與痛苦，而我們的不完美限制了我們，使我們受到一切喜悅與痛苦的支配，不論它們多麼微小。

According to the Sufi the difference between sin and virtue is like the difference between good and evil. They are comparative terms. Lesser virtue compared with greater virtue appears to be sin, and lesser sin compared with greater sin is considered virtue. The inclination of the soul is towards good; it is only when the soul is helpless in the hands of the lower self that it is inclined towards evil.

依蘇菲祕士的看法，罪與德行之間的差別，就像善與惡之間的差別。它們都是比較性的詞語。較小的德行與較大的德行相比時，會顯得像罪；而較小的罪與較大的罪相比時，則會被視為德行。靈魂本來傾向於善；唯有當靈魂無力地落在低層自我手中時，才會傾向於惡。

Again, it may be said: sin and virtue are the standards of good and evil made by the teachers of religion; it is the standards of morals that keep the world in order, and it is the breaking of this order that causes the decline of religion, with the effect of wars, famines, and disaster. In order to uphold this order, messengers are sent from time to time, and spiritual controllers are appointed in every part of the earth.

另一方面也可以說：罪與德行，是宗教老師為善與惡所制定的標準；正是道德標準維持世界的秩序，而這種秩序遭到破壞，便造成宗教的衰落，其結果是戰爭、饑荒與災難。為了維持這個秩序，使者會不時被派遣而來，而世界各地也都會有靈性掌管者受命。

One might ask, “Why tread the path of righteousness and piety; why spend your life in teaching and preaching to humanity?” It is natural. Every loving and illuminated heart has a desire to see others partake in its vision of glory. On the other hand, it seems that some persons are quite happy in committing sin.

有人也許會問：「為什麼要走正義與虔敬之路？為什麼要用自己的一生教導人類、向人類傳道？」這是自然的。每一顆充滿愛且受到光啟的心，都渴望看見別人也分享它所看見的榮耀。另一方面，有些人看起來似乎在犯罪時相當快樂。

Is there then no restriction to be imposed on sin? The answer is: sin can never make one happy. Even were there pleasure in it for the time being, it would re-echo, and the re-echo of a false note is never pleasing to the musical ear. If a person were really happy in his “sin”, one might be satisfied that it was really his virtue, and that it is only to us, from our point of view, that his action is sinful. Therefore the Sufi attends to his own journey, and does not judge others.

那麼，難道對罪完全不需要任何限制嗎？答案是：罪永遠無法使人幸福。即使一時能從中得到快樂，它仍會產生回響，而一個錯音的回響，對有音樂之耳的人永遠不會悅耳。如果一個人在自己的「罪」之中真的幸福，我們或許可以認為，那其實是他的德行，而只是從我們自己的觀點來看，他的行為才是有罪的。因此，蘇菲祕士關注的是自己的旅程，而不評斷別人。

If there is only a comparative difference between good and evil, sin and virtue, why should there be punishment for evil and reward for good? The effect of good itself is a reward for good, and the effect of evil is itself a punishment. From our limited view, perhaps, we attribute these effects to a third person, to a divine ideal. But what then of the belief of the orthodox, that if anybody asks forgiveness before his death, his sins would be forgiven by God? It seems hard to believe that a person who has sinned all through life could be forgiven at a simple request made at the hour of death. The answer is, that it is absolutely true that the whole of life’s sins may be forgiven by divine mercy in one moment, just as a chemical solution may wash away the stains of years from the surface of a rock in a moment.

如果善與惡、罪與德行之間只有比較性的差異，那麼為什麼惡應受懲罰，而善應得獎賞？善本身所產生的效果，就是善的獎賞；惡本身所產生的效果，就是惡的懲罰。從我們有限的視野來看，也許我們會把這些效果歸於某個第三者，歸於一個神聖的理想。然而，那麼正統信徒所相信的——任何人在臨死以前只要請求寬恕，他的罪就會得到神的赦免——又該如何理解？一個終其一生都在犯罪的人，只在臨死時提出一個簡單的請求，便能得到赦免，似乎很難令人相信。答案是：一生所有的罪，的確完全可能在一瞬間藉由神聖慈悲而得到赦免，就像一種化學溶液，可以在一瞬間洗去岩石表面累積多年的污漬。

The real question is, is the request earnest enough? It is not so easy as it seems, for this is a matter of divine mercy; and if a person has continued to commit sins, at every sin he has lost his belief in the judgment of the divine Being and in His power. Therefore he has sown the seed of disbelief in his heart and has reared this plant by his sins. That being so, how can he in the end develop sufficient faith in a moment to believe in divine mercy? The simplest thing becomes the most difficult for him.

真正的問題在於：這個請求是否足夠真誠？這並不像看起來那麼容易，因為這牽涉到神聖慈悲。如果一個人持續犯罪，那麼每犯一次罪，他便失去對神聖存在之審判與祂力量的信念。因此，他已在自己的心中播下不信的種子，又以自己的罪養大這株植物。既然如此，到了最後，他又怎能在一瞬間生起足夠的信仰，相信神聖慈悲？對他而言，最簡單的事反而變成最困難的事。

For this reason, the teachers of humanity have taught man faith as the first lesson in religion. Those are forgiven the sins of their whole life, who have always believed that any moment death might come and have safeguarded themselves against doing anything that does not meet with the pleasure of their Lord, and whenever, owing to human imperfection, they have failed in doing right, they most earnestly have asked forgiveness.

正因如此，人類的老師們一直把信仰當作宗教中的第一課教給人。那些一生的罪得到赦免的人，是那些始終相信死亡隨時可能來臨，因此小心不去做任何不合乎自己主所喜悅之事的人；而每當他們因人類的不完美而未能行正確之事時，也都以最真誠的心請求寬恕。

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