4. The Different Steps on the Path
4. 道路上的不同步程

1. Initiation from Within Oneself
由自身內在而來的啟蒙

The word initiation is interpreted by different people in different ways. By some it is considered to be a kind of attachment to a certain secret order, but what I mean by initiation is taking a step forward on a path unknown to oneself.

不同的人以不同的方式理解 initiation（啟蒙）這個詞。有些人認為，它意味著加入某個祕密團體；但我所說的啟蒙，是在一條自己尚未知曉的道路上向前邁出一步。

Initiations are of three different kinds. One initiation comes from within oneself, and this initiation is a person’s intention to proceed on a path which is not generally taken by his fellow creatures. If this does not come from within he will always be afraid to take a step further on a path which others around him do not take, for the conception of the generality is not that of an individual.

啟蒙有三種不同的形式。第一種啟蒙來自我們自身內在，也就是一個人有意走上一條周遭的人通常不走的道路。如果這份意願不是由內在而生，他便會一直害怕在一條身邊的人都不走的道路上再向前一步，因為群體的觀念並不等同於個人的觀念。

The nature of most people is like that of sheep; wherever sheep are taken, there all the other sheep will follow. One should realize that although it is the nature of sheep to move in a flock this is not the real nature of man. He will always deny that he has this tendency and he will disapprove of it, and yet he will do the very thing without knowing that he does it. If you want to see it, just stand in the street and look up with surprise, acting as if you were absorbed in what you see, and soon twenty persons will be standing by your side, not only foolish people but wise ones too!

大多數人的習性就像羊群一樣；羊被帶到哪裡，其他的羊便跟到哪裡。我們應當明白，雖然成群而行是羊的天性，卻不是人真正的本性。人總是否認自己有這種傾向，也不認同這樣的行為，然而他自己卻會在毫無察覺之下做出同樣的事。如果你想看看這種情形，只要站在街上，驚訝地抬頭望著天空，裝作全神貫注於你所看見的東西，不久之後，你身旁就會站著二十個人；而其中不只有愚昧的人，也有聰明的人！

Therefore he who is initiated, who walks on the path of initiation, is someone who has risen above the crowd, and goes his individual way forward, independent of those who are around him.

因此，一個接受啟蒙、行走於啟蒙道路上的人，是一個超越群眾的人；他走著自己獨有的道路向前，不受周遭之人的左右。

When a man begins to feel that there is something behind the veil, when he begins to feel that there is something which he can attain by effort, then he takes the first step on the path which as yet he does not know. One should not be surprised if one notices this initiation in a five-year-old child, neither need one be surprised if one does not see any sign of it in a man of sixty years; he has had no tendency towards it and all his life he has not thought about it. But the one who has received this initiation will go on; even in childhood he will show the tendency to take a step forward on a path which others do not take.

當一個人開始感覺到帷幕背後還有某種事物，開始感覺到有某種東西是自己可以透過努力而達到的，那麼他便在這條自己尚未知曉的道路上邁出了第一步。如果我們在一個五歲的孩子身上看見這種啟蒙，不必感到驚訝；同樣地，如果在一個六十歲的人身上絲毫看不見它，也不必驚訝，因為他從未有過這種傾向，一生也未曾想過這件事。然而，已經領受到這種啟蒙的人會繼續向前；甚至在童年時，他就會顯露出一種傾向，要在別人不走的道路上向前邁出一步。

One will find this initiation in all the different aspects of life. A child taking a slate and pencil and drawing a picture, while not being an artist yet has a tendency to draw something, perhaps an idea which is not a child’s idea but is very wonderful. One will find a child humming or singing a piece of music which a composer will be surprised to hear. He is doing something which is not ordinary, something which comes spontaneously from his soul and which shows his initiation in that path. One will also hear a child speak on certain subjects, and express ideas which are quite different from what one would expect from a child, ideas which are perhaps even beyond the comprehension of a grown man. Yet the child speaks about it; it is his initiation.

我們可以在生命的各個不同面向中看見這種啟蒙。一個孩子拿起石板和鉛筆畫畫，雖然還不是藝術家，卻已有想要畫出某種東西的傾向；那或許是一個不像孩子會有、卻極其奇妙的構想。我們也可能發現一個孩子哼著或唱著一段樂曲，甚至會令作曲家聽了感到驚訝。他所做的並不是尋常之事，而是某種自他的靈魂自然湧現的東西，顯示出他在這條道路上的啟蒙。我們也會聽見孩子談論某些主題，表達出遠超乎人們對孩子所能預期的想法，甚至可能是成年人也難以理解的觀念。然而孩子卻能談論它；這就是他的啟蒙。

I have known a child to ask me, “Why must one kneel down, why must one prostrate oneself when they say that God is above?” and another to say, “Why must there be one direction in which a person should look in order to worship, why should not all directions be equally good for worship?’ Many grown-up people have the fixed idea that they must perform their worship in a certain direction and not in any other, and never once in their lives have they asked themselves why. One will find grown-up people who have perhaps worshipped kneeling down all their life, and have never asked themselves why they should kneel down on the earth when they are supposed to worship God in the heavens.

我曾遇過一個孩子問我：「既然人們說神在上方，為什麼我們一定要跪下，為什麼一定要俯伏在地？」另一個孩子則問：「為什麼敬拜時一定要朝某一個方向？為什麼所有方向不能同樣適合敬拜？」許多成年人有一種根深蒂固的觀念，認為敬拜時一定要朝某個特定方向，而不能朝其他方向，但他們一生從未問過自己一次：為什麼？我們也會看到一些成年人，或許一生都是跪著敬拜，卻從未問過自己：既然所敬拜的神被認為是在天上，為什麼自己要跪在地上？

Therefore to believe, to worship, to be pious, to be good is quite different from the idea of being initiated. Initiation means emerging from the ordinary, it is rising above the conditions which are common; and this shows the maturity of the soul.

因此，相信、敬拜、虔誠、行善，與接受啟蒙是截然不同的事。啟蒙意味著從尋常之中走出來，超越普遍共有的狀態；而這顯示了靈魂的成熟。

2. The Materialization of the Initiation
啟蒙的具現

The second stage is the materialization of this initiation; and this materialization is possible with someone living on the earth. For the condition of being initiated completely is to become initiated on this plane of earth, on the physical plane where one is living and moving and through which one is experiencing life.

第二個階段，是這份啟蒙的具現；而這種具現，是透過一位活在世上的人而成為可能。因為要完整地接受啟蒙，就必須在這個地上的層面接受啟蒙，也就是在我們生活、行動，並藉以經驗生命的物質層面上接受啟蒙。

People make a great many mysteries out of the name initiation, but the simple explanation of initiation is trust on the part of the pupil and confidence on the part of the initiator.

人們為「啟蒙」這個名稱蒙上了許多神祕色彩，但對啟蒙最簡單的說明，就是學生這一方的信任，以及啟蒙者這一方對學生的信心。

I heard from my murshid, from my initiator, something which I shall never forget, “This friendship, this relationship which is brought about by initiation between two persons is something which cannot be broken, it is something which cannot be separated, it is something which cannot be compared with anything else in the world; it belongs to eternity.”

我曾從我的穆希德（murshid）、我的啟蒙者那裡聽到一句我永遠不會忘記的話：「兩個人之間因啟蒙而建立的這份友誼、這份關係，是無法被打破的，是無法被分離的，也是世上任何事物都無法與之相比的；它屬於永恆。」

3. The Devotion of the Initiate
受啟蒙者的虔敬

When this initiation takes place it then becomes the responsibility of the initiator to think of the welfare and well-being of his pupil; and it becomes the responsibility of the initiated to be faithful and true and steady and unshaken through all tests and trials. There are some who will go to one person and be initiated, and then afterwards they go to another to be initiated, and then to a third. They might go to a hundred persons, but they will become a hundred times less instead of a hundred times more blessed. For the object of friendship is not the making of many friends, the object is to keep friendship steady, unchanged, whole. And of all kinds of friendship, the friendship that is established by initiation is the most sacred, a friendship which must be considered beyond all other relationships in the world.

當這份啟蒙發生之後，啟蒙者便有責任關照學生的福祉與安好；而受啟蒙者也有責任，在一切考驗與試煉之中保持忠誠、真實、堅定而不動搖。有些人先到一個人那裡接受啟蒙，之後又到另一個人那裡接受啟蒙，再到第三個人那裡。他們或許會去到一百個人那裡，但結果不是得到百倍的祝福，反而會減損百倍。因為友誼的目的不在於結交許多朋友，而在於使一份友誼保持穩固、不變而完整。在所有形式的友誼之中，因啟蒙而建立的友誼最為神聖；這份友誼應被視為超越世上一切其他關係。

There is a story of a peasant in India, a young peasant who used to take a great interest in spiritual things. And someone with a great name happened to come to his town, about whom it was said, as it was always said among simple peasants, that he was so great that by coming into his presence one would be sure to enter the heavens. The whole town went to see him and to get from him that guarantee of entering the heavens, except that peasant who had once been initiated. The great man having heard about his refusal went to his house and asked him, “How is it that you who take such interest in holy subjects did not come, while everyone else came to see me?” He said, “There was no ill-feeling on my part, there was only one simple reason. My teacher who initiated me has passed from this earth, and since he was a man with limitations I do not know whether he has gone to heaven or to the other place. And if through the blessing of your presence I were sent to heaven, I might-be most unhappy there; heaven would become another place for me if my teacher were not there.”

印度有一則關於一位年輕農夫的故事。這名農夫一向對靈性事物十分感興趣。有一天，一位聲名卓著的人來到他的城鎮；就像純樸的農民之間常有的說法一樣，人們說這個人如此偉大，只要來到他的面前，就必定能夠進入天堂。於是全城的人都去見他，希望從他那裡得到進入天堂的保證，唯獨那位曾經接受過啟蒙的農夫沒有去。那位偉大人物聽說他拒絕前來，便親自到他家裡問他：「你對神聖的事物如此感興趣，為什麼所有人都來見我，你卻沒有來？」農夫說：「我並沒有任何不好的意思，只有一個很簡單的理由。為我啟蒙的老師已經離開這個世界；而他既然也是一個有所局限的人，我不知道他究竟去了天堂，還是去了『另一個地方』。如果因為蒙受您臨在的祝福，我被送進天堂，我在那裡反而可能非常不快樂；如果我的老師不在那裡，天堂對我而言也會變成『另一個地方』。」

It is this oneness, this connection, it is this relationship between the initiator and the initiated which gives them the necessary strength, power, and wisdom to journey on this path. For it is the devotion of the initiated which supplies all that is lacking in the initiator, and it is the trust of the initiator which supplies all that is lacking in the initiated.

正是這份合一、這份連結，以及啟蒙者與受啟蒙者之間的這份關係，給予他們行走這條道路所需要的力量、能力與智慧。因為受啟蒙者的虔敬補足了啟蒙者所欠缺的一切，而啟蒙者的信任也補足了受啟蒙者所欠缺的一切。

There is no ceremony that a Sufi considers really necessary, but Sufis never regard ceremonies or dogmas as undesirable, so they are not prejudiced against ceremonies. They have even adopted ceremonies for themselves at different times.

蘇菲並不認為任何儀式是真正不可或缺的；然而蘇菲也從不把儀式或教條視為不好的事，因此他們並不對儀式抱有成見。在不同時期，他們甚至也曾採納某些儀式作為自己的修持形式。

Sufis have various paths of attainment, for instance the paths of Salik and Rind; and among those who tread the path of Salik, of righteousness, there are many whose method of spiritual attainment is devotion. Devotion requires an ideal; and the ideal of the Sufis is the God-ideal. They attain to this ideal by a gradual process. They first take Bayat, initiation, from the hand of one whose presence gives them confidence that he will be a worthy counsellor in life and a guide on the path as yet untrodden, and who at the same time shows them in life the image of the Rasul personality, the personality of the ideal man. He is called Pir-o-Murshid.

蘇菲有各種不同的成就之道，例如 Salik 與 Rind 的道路。在行走 Salik——正道——的人之中，有許多人以虔敬作為靈性成就的方法。虔敬需要一個理想，而蘇菲的理想就是「理想中的神」（God-ideal）。他們透過逐步的歷程而達到這一理想。首先，他們從一位老師手中接受 Bayat，也就是啟蒙；這位老師的臨在使他們相信，他會成為生命中值得信賴的勸導者，以及尚未走過之道路上的引路人；同時，他也在自己的生命中向他們顯現出使者（Rasul）之風範，也就是理想之人的風範。這樣的人被稱為 Pir-o-Murshid（傳承導師）。

4. Five Steps on the Path
道路上的五個步程

There are several steps on the path. This is a vast subject, but condensing it I would say that there are five principal steps.

這條道路上有許多步程。這是一個極為廣大的主題；若將它濃縮來說，我會說其中有五個主要步程。

1. The first is responsiveness to beauty of all kinds, in music, in poetry, in color or line.
   第一步，是對各種形式的美產生感應，無論是音樂、詩歌、色彩或線條之美。
2. The second is one’s exaltation by beauty, the feeling of ecstasy.
   第二步，是因美而得到提升，並感受到狂喜。
3. The third step is tolerance and forgiveness, when these come naturally without striving for them.
   第三步，是寬容與寬恕；而且這些品質是自然流露，不需要刻意努力才能做到。
4. The fourth is that one accepts as if they were a pleasure things one dislikes and cannot stand: in the place of a bowl of wine, the bowl of poison.
   第四步，是將自己所厭惡、甚至無法忍受的事物，也如同愉悅之事一般接受；擺在面前的不再是一杯美酒，而是一杯毒藥，也同樣接受。
5. And the fifth step is taken when one feels the rein of one’s mind in one’s hand; for then one begins to feel tranquillity and peace at will. This is just like riding on a very vigorous and lively horse, yet holding the reins firmly and making it walk at the speed one desires. When this step is taken the mureed becomes a master.
   第五步，是當我們感覺到自己已將頭腦的韁繩握在手中；因為到了這時，我們開始能隨自己的意願進入寧靜與安寧。這就像騎在一匹精力旺盛、活力充沛的馬上，卻能牢牢掌握韁繩，使牠按照自己所希望的速度前行。當門徒（mureed）走到這一步時，他便成為了自己的主人。

The time of initiation is meant to be a time for clearing away all the sins of the past. The cleansing of sins is like a bath in the Ganges. It is the bath of the spirit in the light of knowledge. From this day the page is turned.

接受啟蒙之時，也意味著清除過往一切罪過的時刻。罪過的洗淨，就像在恆河中沐浴；那是靈在知識之光中的沐浴。從這一天起，生命翻開了新的一頁。

The mureed makes his vow to the murshid that

門徒向穆希德立下誓願：

• he will treasure the teachings of the masters in the past and keep them secret,
  
  他將珍視過去歷代大師的教導，並守其祕密；

• that he will make good use of the teachings and of the powers gained by them,
  
  他將善用這些教導，以及由此獲得的力量；

• and that he will try to crush his Nafs, his ego.
  
  他將努力克服自己的受限自我（Nafs）；

• He vows that he will respect all the masters of humanity as the one embodiment of the ideal man,
  
  他誓願尊敬人類所有的大師，視他們為同一位理想之人的化身；

• and will consider himself the brother not only of all the Sufis in the Order to which he belongs, but also outside that order of all those who are Sufis in spirit although they may call themselves differently, and of all mankind, without distinction of caste, creed, race, nation, or religion.
  
  他不只將自己視為所屬蘇菲教團中所有蘇菲的手足，也將自己視為教團之外那些雖以不同名稱自稱、但在精神上屬於蘇菲之人的手足；並且視自己為全人類的手足，不分種姓、信條、種族、國籍或宗教。

Sufis engage in Halka, a circle of Sufis sitting and practicing Zikr and Fikr so that the power of the one helps the other. Furthermore they practice Tawajjeh, a method of receiving knowledge and power from the teacher in silence. This way is considered by Sufis to be the most essential and desirable.

蘇菲會進行圍坐共修，也就是蘇菲們圍坐成圈，共同修持 Zikr 與念修法，使彼此的力量能夠互相扶持。此外，他們也修持塔瓦哲（Tawajjeh），在靜默中從老師那裡領受知識與力量。蘇菲認為，這種方式是最為重要、也最值得追求的。

[譯註] Halka 原意為「圓圈」，指蘇菲修行者圍坐成圈共同修持。Zikr 為蘇菲重要修持之一，核心意義是對神的憶念，常包含反覆誦念神名或神聖語句。Fikr 譯為「念修法」，為蘇菲的內在修持方法之一。Tawajjeh 譯為「塔瓦哲」，在此指學生於靜默中從老師那裡領受知識與力量的修持方式。

Sometimes a receptive mureed attains in a moment greater perfection than he might attain in many years by study or practice, because it is not only his own knowledge and power that the murshid imparts, but sometimes it is the knowledge and power of Rasul; and sometimes even of God. It all depends upon the time and upon how the expressive and receptive souls are focused.

有時，一位具有接受能力的門徒，能在一瞬間達到比多年學習或修持所能達到的更高圓滿；因為穆希德所傳遞的，不只是他自己的知識與力量，有時是使者（Rasul）的知識與力量，有時甚至是神的知識與力量。這一切取決於當下的時機，以及傳遞者與接受者的靈魂如何聚焦。

The task of the Sufi teacher is not to force a belief on a mureed, but to train him so that he may become illuminated enough to receive revelations himself.

蘇菲老師的任務，不是把某種信念強加在門徒身上，而是訓練他，使他得到足夠的光照，最終能由自己領受啟示。

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