23. Jelal-ud-din Rumi
23. 賈拉魯丁・魯米

July 20, 1926

1926 年 7 月 20 日

Beloved Ones of God,

神的摯愛者們：

This evening I would like to speak on the subject of Rumi, one of the greatest poets of Persia and a great educator on the spiritual path. I do not wish to tell about his life from the beginning; I only wish to point out different characteristics and works of Rumi which have endeared him to all the illuminated souls.

今晚，我想談談魯米。他是波斯最偉大的詩人之一，也是靈性道路上一位偉大的教育者。我不打算從頭講述他的一生；我只想指出魯米不同的特質與著作，正是這些使他深受所有光啟靈魂的愛戴。

In India, Persia, Egypt, Turkey, Bukhara, Afghanistan, and Baluchistan, every educated person has as a foundation of his education Rumi’s scripture. The wonderful effect that this scripture produces is that, after a person has studied the Masnavi, his principle work, he begins to show, without being taught, humanity — the most valuable and important quality for the beginning and end of education.

在印度、波斯、埃及、土耳其、布哈拉、阿富汗和俾路支斯坦，每一位受過教育的人，都以魯米的經典作為其教育的基礎。這部經典所產生的奇妙作用是：一個人研讀了魯米的主要著作《瑪斯納維》（Masnavi）之後，不需要別人教導，便會開始展現出人性——而這正是教育從始至終最珍貴、最重要的品質。

The wide pitch of Rumi’s ideas is so vast that once a person becomes interested in his works he begins to feel that all the scriptures of the world are put in one scripture, and that is Rumi’s. When the mysticism of Rumi attracted thousands of seeking souls, those who had education, deep thought, influence, and power, many tried to make Rumi claim to be the Prophet. That is the last thing he would do. He said that he was there to interpret the spirit and the soul of the Prophet, and it is his interpretation that attracted them. But he did not want to take the place of the Prophet. He did not want to proclaim himself something which he was not meant to be.

魯米思想所涵蓋的幅度極其廣闊，以至於一個人一旦對他的作品產生興趣，便開始感到，彷彿世上所有的經典都匯聚在一部經典之中，而那就是魯米的經典。當魯米的祕學吸引了成千上萬尋求中的靈魂，其中有許多受過教育、思想深刻、具有影響力與權勢的人，便試圖使魯米宣稱自己是先知。然而，這是他最不可能做的事。他說，他來到這裡，是為了解釋先知的精神與靈魂，而真正吸引他們的，正是他的詮釋。但他不願取代先知的位置。他不願宣稱自己是他原本並不應成為的那種人。

When people asked Hafiz, the most accepted poet of the East, “Is Rumi a prophet?”, his answer was subtle, as the mystic’s answer is. In the East the one who gives a book is a prophet, and prophet is a direct word. Hafiz said, “Not a prophet, but the giver of a book.” When Hafiz, an inspirational poet himself, held Rumi and his work so high, you can imagine what a wonderful work it must be. Do not think that because Rumi was in the country of Muslims he only interpreted the soul of the Prophet Muhammad. If you study Rumi deeply, you will find he has interpreted the soul of Jesus Christ and the soul of Moses.

當人們問東方最受推崇的詩人哈菲茲：「魯米是一位先知嗎？」他的回答很微妙，正如祕士的回答總是如此。在東方，帶來一部經書的人便是先知，而「先知」是一個直接明白的稱呼。哈菲茲說：「不是先知，卻是經書的帶來者。」哈菲茲自己也是一位充滿靈感的詩人，而他竟如此推崇魯米及其作品，你便可以想像，那必然是何等非凡的著作。不要以為魯米身處穆斯林的國度，因此他所詮釋的只有先知穆罕默德的靈魂。若你深入研讀魯米，就會發現，他也詮釋了耶穌基督的靈魂，以及摩西的靈魂。

There are some places where he gives stories in order to explain a certain aspect of life. Stories sometimes explain more than simple words, because a story makes a picture. The other part of his work is direct statement. His work is in verse, and it seems that he never had to stop and think, “What shall I write next?” It seems that the singer sang and his hand moved to write; as he went on singing so he went on writing. The whole book is written in this way. When you read it, you feel that he never stopped for one moment to think about the poetry he was writing. It is a divine song, not mechanical poetry where the effort of the brain is necessary.

有些地方，他藉由故事來說明生命的某個面向。故事有時比單純的話語能說明得更多，因為故事會形成一幅畫面。他作品的另一部分則是直接的陳述。他的作品以詩體寫成，而他似乎從來不必停下來思考：「接下來我要寫什麼？」彷彿歌者歌唱著，他的手便隨之書寫；他一面繼續歌唱，一面繼續寫下去。整部書就是這樣寫成的。當你閱讀時，會感覺他從未有片刻停下來思索自己正在寫的詩。那是一首神聖之歌，而不是那種必須運用頭腦費力構作的機械式詩篇。

Besides this, Rumi’s life shows a great phenomenon and a lesson at the same time: that an intellectual could be as devotional as he was. Most often there is intellect and devotion is missing, or there is a devotion and intellect is missing. Very often an intellectual person proudly says, “Well, there is devotion, but among simple ones.” But here in the life of Rumi you see the example of intellect and devotion in the same measure. Rumi was one of the most educated persons of his time.

除此之外，魯米的一生同時展現了一個偉大的現象與一項教導：一個具有高度智性的人，也可以像他那樣充滿奉獻。多半的情況是，有智性卻缺少奉獻，或者有奉獻卻缺少智性。一個具有智性的人常會驕傲地說：「是有奉獻沒錯，但那是在那些單純的人之中。」然而，在魯米的一生中，你看見了智性與奉獻同等並存的典範。魯米是他那個時代受教育程度最高的人之一。

He was a statesman, a politician, a man of law, and a man of letters, and at the same time so simple that when first he saw Shams-i-Tabriz, the one who was to be his murshid, he said, “God, whom I have worshipped all through life, today came before me in the guise of man.” That great devotion in an intellectual man! Here a simple dervish comes to him, scantily clad, and the leader of the city, a man of position, with power and authority, listens to him like a simple child, and appreciates him. By his ideal he raised Shams-i-Tabriz to that stage where a really devoted mureed raises his teacher. This shows the ideal and intellect both together.

他曾是政治家、從政者、法律人士，也是文人；然而同時，他又如此單純，以至於當他第一次見到日後將成為他穆希德（Murshid）的沙姆斯・大不里士（Shams-i-Tabriz）時，他說：「我一生所敬拜的神，今天以人的形貌來到了我面前。」一個具有智性的人，竟有如此深厚的奉獻！一位衣著簡陋的單純苦行僧來到他面前，而這位城市的領袖，一個有身分、有權力、有權威的人，卻像一個單純的孩子一樣聆聽他，並且珍視他。他藉著自己的理想，將沙姆斯・大不里士提升到真正充滿奉獻的門徒會將自己老師提升到的那個位置。這顯示了理想與智性可以同時並存。

Now I should like to tell you his teaching about God. His teaching is that God can be best understood not by thinking that He is in heaven, but by recognizing Him in His manifestation. The most prominent manifestation which represents God is the godly. He brings God on earth; in other words, he brings heaven on earth, and he raises earth to heaven. Rumi is the first mystic who does not inflict or impose upon people a forced renunciation or asceticism. He is the first mystic who came forward in the world and said that the essence of spirituality is the quality of heart. No mystic will ever say it as Rumi has:

現在，我想告訴你們魯米關於神的教導。他的教導是：要理解神，最好的方法不是想像祂在天堂裡，而是在祂的顯現之中認出祂。最鮮明、最能代表神的顯現，就是具有神性的人。他將神帶到地上；換句話說，他將天堂帶到地上，也將大地提升至天堂。魯米是第一位不以強迫的棄絕或禁欲苦行加諸人身上的祕士。他是第一位走到世人面前，宣告靈性的本質在於心之品質的祕士。從來沒有一位祕士像魯米這樣說：

“Whether you love man or whether you love God, at the end of your destiny you will be brought before the King of love.”

「無論你愛的是人，還是神，在你命運的終點，你都將被帶到愛之王的面前。」

It was most daring, especially at that time in the reign of theology, when one could never say such words. But Rumi had the courage to say it.

這是極其大膽的，尤其是在那個神學居於統治地位的時代，人根本不可能說出這樣的話。然而魯米有勇氣這樣說。

In addition, for Rumi all cold matter is spirit just the same.

此外，對魯米而言，一切看似無生命的物質，同樣都是靈。

He says, “Earth, fire, water, and air, they all are as dead before man; but before God they are living servants, working at His command.”

他說：「地、火、水、風，在人面前都彷彿是死的；然而在神面前，它們都是活生生的僕人，依祂的命令而工作。」

A person may think about this phrase of philosophy every day, and every day he will find a new branch springing from this idea. If one thought of this idea for the whole life one would find a new inspiration coming out of it every day. In this way Rumi made God a reality, and God made him Truth.

一個人可以每天思索這句哲理，而每天都會發現有新的枝芽從這個觀念中生長出來。即使一生都思索這個觀念，每一天仍會發現有新的靈感從中湧現。魯米以這樣的方式使神成為真實，而神則使他成為真理。

As to the life and spirit of the prophet, Rumi’s explanation is that the soul is a flute of reed. One end of this flute is in the mouth of God, and the other end of this flute is in the lips of the prophet. Therefore what the prophets have said is the word of God.

至於先知的生命與精神，魯米的解釋是：靈魂就像一支蘆笛。這支蘆笛的一端在神的口中，另一端則在先知的唇間。因此，先知所說的，就是神的話語。

And then he distinguished the prophetic personality.

接著，他指出了先知人格的獨特之處。

• He did not say they perform miracles; he did not say recognize them by their wonders. He said the prophet is a miracle and a wonder himself.
  
  他並沒有說先知會行奇蹟；他也沒有說，要從他們所行的奇事來認出他們。他說，先知本身就是奇蹟，本身就是奇事。

• He did not say that prophets give light in their words, he said that the prophet was the flame itself.
  
  他沒有說先知在話語中給予光；他說，先知本身就是火焰。

• The presence of the prophet for the individual and for the multitude is a source of illumination without words. It is not true that the prophet brings the word of God, but the prophet is the word of God. Rumi says that the personality and the presence of the prophet is the answer to every question. Question cannot exist, because the answer is present.
  
  對個人與眾人而言，先知的臨在本身就是一個無須言語的光啟之源。並不是先知帶來神的話語，而是先知本身就是神的話語。魯米說，先知的人格與臨在，就是對每一個問題的回答。問題無法存在，因為答案已經臨在。

• Furthermore, Rumi said that the prophet was a messenger. He did his work, he went away; the One Who was responsible was God. The prophet had nothing to do with the world: his work was to direct the world to God.
  
  此外，魯米說，先知是一位使者。他完成自己的工作，便離去了；真正負責的是神。先知與這個世界無所牽涉：他的工作，就是將世界引向神。

• Rumi said that men know the law that they make, but the prophet knows the hidden law of life. It is not that wisdom which comes to him, but it is the interpretation of that wisdom which has come to him that he gives in human tongue.
  
  魯米說，人知道自己所制定的律法，但先知知道生命隱藏的法則。他所給予的，並不是那臨到他的智慧本身，而是他以人的語言，將那臨到他的智慧加以詮釋。

• Rumi says the prophet is not only the inspirer but the inspiration of humanity; that the prophet is not the maker of peace, but peace itself.
  
  魯米說，先知不只是啟發人類的人，本身更是人類的靈感；先知不是締造和平的人，而是和平本身。

• He said that the prophet, whether he is understood by the world or not, will be able to perform his duty just the same; and whether helped by the world or not will be able to fulfill his message, whether directly or indirectly. Because the Message that comes by the prophet is living, it must spread.
  
  他說，無論世人是否理解先知，先知依然能夠履行自己的職責；無論世人是否幫助他，他都能以直接或間接的方式完成他的訊息。因為經由先知而來的神聖訊息是活的，因此它必然會傳播開來。

When Rumi speaks about the annihilation of the false ego, that is the most uplifting philosophy that one could hear. He first says that your heart is like a mirror. What generally happens is that this mirror becomes dusty. You have to wipe it to take the dust off it. In the esoteric or mystic path, the teacher shows his pupils the way of wiping this mirror so that the reflection may fall more clearly.

當魯米談到虛假自我的消融時，那是人所能聽見最能提升心靈的哲理之一。他首先說，你的心就像一面鏡子。通常發生的情況是，這面鏡子蒙上了灰塵。你必須擦拭它，把灰塵除去。在祕傳或祕士的道路上，老師會向學生指出擦拭這面鏡子的方法，使映照能更加清晰。

Then he says that your worst enemy is hiding within yourself, and that enemy is your nafs or false ego. It is very difficult to explain the meaning of the word “false ego. ” The best I can do is to say that every inclination which springs from disregard of love, harmony, and beauty and which is concerned with oneself and unconcerned with all others is the false ego.

接著他說，你最可怕的敵人就藏在自己裡面，而這個敵人，就是你的受限自我（Nafs），也就是虛假自我。「虛假自我」這個詞的含義非常難以解釋。我所能作的最好說明是：凡是出自對愛、和諧與美的忽視，只關心自己、而不關心其他任何人的傾向，就是虛假自我。

[譯註] 受限自我 Nafs 在蘇菲語境中，指人受到個人慾望、自我中心、分離感與本能傾向限制的自我層面。它並非單純指「自我」本身，而是那個使人與更廣大的生命、愛與神聖實相產生隔離的受限狀態。

Now I shall explain to you this idea: a thief is thinking of robbing the person with whom he is travelling. That inclination makes him concerned with his own benefit and indifferent to the benefit and the feeling of the other. That inclination is coming from the spirit which the Sufis have called Nafs. I will give you another amusing example: if there are four or five persons at the table, one of them fixes his eyes on the best cake. It is a very mild inclination, but it comes from nafs.

現在，我要向你們解釋這個觀念：一個小偷正想著要偷竊與他同行的人。這個傾向使他只關心自己的利益，而對另一個人的利益與感受漠不關心。這個傾向來自蘇菲所稱的受限自我。我再給你們一個有趣的例子：如果餐桌旁坐著四、五個人，其中一個人的眼睛一直盯著最好的一塊蛋糕。這是一個非常輕微的傾向，但它仍來自受限自我。

This enemy, Rumi says, develops. The more it is fed, the stronger it becomes to fight with you; and the stronger it becomes, the more it dominates your better self. There comes a day when man is the slave of this enemy which is hidden within himself. The worst position is to have an enemy which one does not know. It is better to have a thousand known enemies before one than to have one within one and not to know it.

魯米說，這個敵人會逐漸壯大。你越餵養它，它就變得越強大，越能與你爭鬥；它越強大，就越會支配你那更好的自我。終有一天，人會成為這個藏在自己裡面的敵人的奴隸。最糟糕的處境，就是有一個自己並不知道的敵人。與其體內藏著一個敵人卻毫不知情，還不如面前有一千個自己知道的敵人。

There are many meanings ascribed to the custom of the sages in India to have snakes around their necks. One of those meanings is: “I have the enemy which was within outside on my neck.” In other words, “I have got it. It is still living, but now I know that it is there and it is my ornament.”

印度聖哲將蛇纏繞在頸間的習俗，被賦予許多不同的意義。其中一個意義是：「我已將原本在我裡面的敵人放到外面，置於我的頸間。」換句話說：「我已經掌握住它了。它仍然活著，但現在我知道它就在那裡，而且它成了我的飾物。」

What does this enemy breathe? This enemy breathes “I.” Its breath is always calling out “I, separate from you, separate from others, separate from everybody. My interest is mine; it has nothing to do with others. The interest of others is others’ interest; it is not mine. I am a separate being.” Remember that no man is without it. If man was without it, he would never have said “I,” because it is this enemy hiding within him which is saying “I.” The day this enemy is found and erased, or shed and crucified, that day the real “I” is found. But this “I” is a different “I.” This “I” means you and I and everybody; it is all “I.”

這個敵人呼吸的是什麼？這個敵人呼吸的是「我」。它的呼吸總是在呼喊：「我，我與你分開，與其他人分開，與每一個人分開。我的利益是我的，與別人無關。別人的利益是別人的，不是我的。我是一個分離的存在。」要記得，沒有人沒有這個東西。假如人沒有它，就永遠不會說「我」，因為正是這個藏在他裡面的敵人在說「我」。當這個敵人被發現，並被抹去、脫下或釘上十字架的那一天，真正的「我」便被找到了。但這個「我」是另一種「我」。這個「我」意味著你、我以及每一個人；一切都是「我」。

To conclude, I will tell you a little story of a madzhub (A madzhub is a person who shows himself a simpleton in order to keep the crowd away and who is one with the whole universe. His is a cosmic consciousness.) One day this madzhub was moving in the city in the middle of the night, when no one is allowed to move about. A policeman asked, “Who are you?” He smiled and enjoyed the question. He did not know what he was, because that “I” was not strongly attached to his own body. Nafs was not there. So he did not answer. The policeman asked, “Are you a thief?” “Yes,” he said, because the ego was empty and any name that was given was accepted there. A so-called [false] saint would be very offended to think that he was a thief.

最後，我要告訴你們一個關於神愛所攝者（madzhub）的小故事。（神愛所攝者是一種在人前表現得像個傻子，好讓人群遠離自己的人，而他與整個宇宙合而為一。他所具有的是宇宙意識。）有一天，這位神愛所攝者在半夜走在城裡，那是任何人都不被允許在外走動的時段。一名警察問他：「你是誰？」他笑了，而且很享受這個問題。他不知道自己是什麼，因為那個「我」已不再牢牢依附於他自己的身體。受限自我已經不在那裡。因此，他沒有回答。警察又問：「你是小偷嗎？」他說：「是。」因為他的自我是空的，任何加在他身上的名稱，他都接受。一個所謂的［虛假］聖者，若被認為是小偷，便會感到非常受冒犯。

They took him in the police station and he sat there for the whole night, quite happy; as happy as he was in the road, walking about. He felt no insult because he was an empty cup. He put in that empty cup “thief,” so he was quite glad to receive that title. In the morning the officer came, and he recognized that this man was a highly developed spiritual man. He said, “I am surprised to find him here. Many respect him.” The policeman said, “He himself said that he was a thief.” “But you must have called him a thief.” The policeman said, “Yes. ” The officer said, “That is their consciousness. That ‘I’ which holds everything to oneself is crushed and effaced and thrown away. That ‘I’ is no longer there. And therefore all names are his name, all forms are his form, and the whole cosmos is his own being.”

他們把他帶到警察局，他就在那裡坐了一整夜，十分開心；就和先前在街上四處走動時一樣開心。他沒有感到受辱，因為他是一只空杯。他把「小偷」放進那只空杯裡，因此他十分樂意接受這個稱號。到了早晨，一名長官來了，他認出這個人是一位靈性發展極高的人。他說：「我很驚訝竟然在這裡看到他。許多人都很敬重他。」警察說：「是他自己說他是小偷的。」「但一定是你先叫他小偷吧。」警察說：「是的。」那位長官說：「這就是他們的意識。那個把一切都據為己有的『我』已被粉碎、消抹並拋棄了。那個『我』已經不在了。因此，一切名稱都是他的名稱，一切形貌都是他的形貌，整個宇宙就是他自己的存在。」

God Bless You.

願神祝福你們。

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