7. Attaining the Inner Life
7. 內在生活的達成

In the attainment of the inner life, there are five things necessary.

要成就內在生命，有五項必要條件。

(1) Unlearning
放下已學習的

The first thing that is necessary is the mastery of mind; and this is done by unlearning all that one has learned. The inner knowledge is not gained by adding to the knowledge one has already achieved in life, for it requires a rock foundation. One cannot build a house of rocks on a foundation of sand. In order to make the foundation on rocks, one has to dig into the sand and build the foundation on the rocks below.

第一項必要條件，是對頭腦的主宰；而這是藉由放下已學習的一切而達成。內在知識，並不是在一個人生命中已獲得的知識之上繼續添加而得到的，因為它需要岩石般堅實的地基。人無法在沙地的基礎上建造石屋。要將地基建在岩石上，就必須向下挖開沙土，在底下的岩石上築起地基。

Very often therefore it becomes difficult for an intellectual person, who through life has learned things and understood them by the power of intellect, to attain to the inner life. For these two paths are different: the one goes to the north and the other goes to the south. When a person says, “I have now walked so many miles to the south, shall I therefore reach sooner something that exists in the north?” he must know that he will not reach it sooner, but later, because as many hours as he has walked to the south he must walk back in order to reach the north.

因此，對一個終其一生不斷學習事物、並以理智的力量加以理解的人而言，要成就內在生命往往較為困難。因為這是兩條不同的道路：一條通往北方，一條通往南方。當一個人說：「我已經向南走了這麼多里路，那麼我是否會更快抵達位於北方的東西？」他必須明白，他不會更快抵達，反而會更晚；因為他向南走了多少時辰，就必須再花多少時辰往回走，才能抵達北方。

Therefore it must be understood that all man learns and experiences in this life in the world, all that he calls learning or knowledge, is only used in the world where he is learning, and bears the same relation to himself as the eggshell does to the chick; but when he takes the path to the inner life that learning and knowledge are of no use to him. The more he is capable of forgetting that knowledge, of unlearning it, the more capable he is of attaining the object for which he treads the spiritual path. It has been a great struggle for those learned and experienced in the outer life, to think that after their great advancement in worldly knowledge they have to go back again. Often they cannot understand; many among them think it is strange, and are therefore disappointed.

因此，人必須明白：在今生這個世界中所學習、所經驗的一切，也就是他所稱為學識或知識的一切，只在他學習這些事物的世界裡有用；它們與人的關係，就如蛋殼之於雛雞。然而，當他踏上通往內在生命的道路時，這些學識與知識便不再對他有所助益。他越能忘卻這些知識、越能放下已學習的，就越有能力達到自己踏上靈性道路所追求的目標。對那些在外在生命中博學多聞、經驗豐富的人而言，想到自己在世間知識上已經有了如此長足的進展，如今竟然必須重新往回走，往往是一場極大的掙扎。他們常常無法理解；其中許多人覺得這十分奇怪，因而感到失望。

It is like learning the language of a certain country, when wanting to go into another country where that language is not understood, nor the language of the latter country understood by oneself.

這就如同學會了某個國家的語言，卻要前往另一個國家；那裡的人聽不懂這種語言，而自己也不懂那個國家的語言。

Just as there is the north pole and the south pole, so there is the outward and the inward life. The difference is still vaster, because the gap between the inner life and the outer life is vaster than the distance between the north pole and south pole. The one who advances to the south is not getting nearer to the north pole, but on the contrary he is going further from it; in order to reach it he must turn right round.

正如有北極與南極，也有外在生命與內在生命。而兩者之間的差異更加巨大，因為內在生命與外在生命之間的距離，比北極與南極之間的距離還要遙遠。向南前進的人並不會更加接近北極；恰恰相反，他只會離北極越來越遠。若要抵達北極，他就必須完全掉頭。

However, it is not difficult for the soul that is an earnest traveller on the path. It is only using the enthusiasm in the opposite direction; to turn the enthusiasm one has for learning something of the world into forgetting and unlearning it, in order to learn something of the inner life.

然而，對一個真誠行走在這條道路上的靈魂而言，這並不困難。所需要的，只是把熱忱轉向相反的方向：將原本用來學習世間事物的熱忱，轉而用於忘卻並放下已學習的，好使自己能夠學習內在生命之事。

Now the question is, how does one unlearn? Learning is forming a knot in the mind. Whatever one learns from experience or from a person, one makes a knot of it in the mind; and there are as many knots found as there are things one has learned. Unlearning is unravelling the knot; and it is as hard to unlearn as it is to untie a knot. How much effort it requires, how much patience it requires, to unravel when one has made a knot and pulled it tight from both sides!

那麼，問題是：人要如何放下已學習的？學習，就是在頭腦中打一個結。無論一個人從經驗中，或從別人那裡學到了什麼，都會在頭腦中形成一個結；學過多少事物，就有多少個結。放下已學習的，就是將這些結一一解開；而放下已學習的，就如解開繩結一樣困難。當一個人打了一個結，又從兩端將它拉緊，要把它解開，需要多少努力，又需要多少耐心！

So it requires patience and effort to unravel the knots in the mind. And what helps the process? The light of reason working with full power unravels the mental knots. A knot is a limited reason. When one unravels it, its limitation is taken away, it is open.

因此，要解開頭腦中的結，需要耐心與努力。那麼，是什麼幫助這個過程？是全然發揮力量的理性之光，解開頭腦中的結。一個結，就是一種受限的理性；當這個結被解開，它的限制便被移除，理性也就敞開了。

And when the mind becomes smooth by unlearning and by digging out all impressions, of good and bad, of right and wrong, then the ground of the heart becomes as cultivated ground, just as the land does after ploughing. All the old stumps and roots and pebbles and rocks are taken off, and it is made into ground which is now ready for the sowing of the seed. But if there are rocks and stones and bricks still scattered there, and still some of the old roots lying there, then it is difficult for the seed to be sown; the ground is not in the condition the farmer wishes it to be.

當人藉由放下已學習的，挖除頭腦中一切關於善與惡、對與錯的印象，使頭腦變得平順時，心的土壤也會變得如耕作過的土地，如同大地經過犁耕之後。所有舊樹樁、樹根、礫石與岩塊都被移除，土地於是成為可以播下種子的沃土。但若其中仍散落著岩塊、石頭與磚塊，仍留有一些舊根，那麼種子便很難播下；這片土地還不是農夫所希望的狀態。

(2) A Spiritual Guide
一位靈性導師

The next thing in the attainment of the inner life is to seek a spiritual guide, someone whom a man can absolutely trust and have every confidence in; someone to whom he can look up, and with whom he is in sympathy, which would culminate in what is called devotion. And if once he has found someone in life whom he considers his Guru, his Murshid, his guide, then to give to him all confidence, so that not a thing is kept back. If there is something kept back, then what is given might just as well be taken away, because everything must be done fully, either have confidence or not have confidence, either have trust or no trust. On this path of perfection all things must be done fully.

在成就內在生命的過程中，下一項必要之事，是尋找一位靈性導師：一位能夠絕對信任、全然信賴的人；一位可以仰望，並與之心意相通，而這份相應最終臻於所謂虔敬的人。一旦他在生命中找到一位自己視為古魯、穆希德（導師中的導師）、引導者的人，就應對他全然信賴，毫無保留。若仍有所保留，那麼已經給出的也不如收回，因為一切都必須完整地去做：要麼信賴，要麼不信賴；要麼信任，要麼不信任。在這條圓滿之路上，一切都必須全然地去做。

Now there are the particular ways of the guide, which depend upon his temperament and upon his discrimination in finding for everyone who is being guided a special way. He may lead them to their destination by the royal road, or through the streets and lanes; down to the sea or through the town, by land or by water; the way that to him seems the best under certain circumstances.

導師有其各自的引導方式，這取決於他的性情，也取決於他的辨識力，使他能為每一位受引導者找到一條特別適合的道路。他可能帶領他們沿著大道抵達目的地，也可能穿過街道與巷弄；可能走向海邊，也可能穿過城鎮；可能走陸路，也可能走水路。他會選擇在特定情況下，自己認為最適合的道路。

(3) Receiving of Knowledge
領受知識

The third thing necessary for spiritual attainment is the receiving of knowledge. This being the knowledge of the inner world, it cannot be compared with the knowledge one has learned before. That is why it is necessary to unlearn the former. Man cannot adjust what he receives in this path to the ideas which he has held before; the two things cannot go together. Therefore there are three stages of receiving knowledge which the one being guided has to go through.

靈性成就所需要的第三件事，是領受知識。既然這是內在世界的知識，就不能與一個人先前所學的知識相提並論。這也正是為什麼必須放下先前所學。人不能將自己在這條道路上所領受的，調整成符合原先所持的觀念；這兩者無法並行。因此，在領受知識的過程中，受引導者必須經歷三個階段。

The first stage is the receiving of the knowledge, when he does nothing but receive.

第一個階段是領受知識；在這個階段，他所做的只是領受。

The next stage is the period after this; and that stage is the assimilating of what has been learned. Man thinks upon it, he ponders upon It, in order that it may remain in his mind. It is just like eating food and then assimilating it.

接下來進入第二個階段，也就是消化所學。他思考它、沉思它，使它能留在頭腦之中。這就如同吃下食物之後，再將食物消化吸收。

The third stage is the reasoning it out by oneself. Man does not reason it out as soon as he has received it; if he did, he would lose the whole thing. Because it is like a person who has learned A and B and C at one stage, and then would ask how about words that did not begin with those letters. He would reason it out much sooner than he ought, For he has not yet learned the other letters. There is a time which must necessarily be given to receiving, as one gives time to eating. While one is eating one does not run about in the street in order to assimilate the food. After a person has finished his dinner, then he does everything possible to help digest it. Assimilating is clearly understanding, feeling and memorizing knowledge within oneself; not only that, but waiting until its benefit and its illumination come as a result of achievement.

第三個階段，是由自己將它推理透徹。人不會在剛領受之後就立即推理；若這樣做，反而會失去整體。這就像一個人在某個階段只學會了 A、B、C，便開始問：「那麼，那些不是以這些字母開頭的字又如何呢？」這是在還不到時候時就過早推理，因為其他字母他還尚未學會。領受需要有一段必要的時間，就如吃飯也需要時間。人在吃東西時，不會為了消化食物而同時跑到街上四處奔走。吃完飯之後，才會盡可能幫助食物消化。所謂消化，就是在自己內在清楚地理解、感受並記住所領受的知識；不只如此，還要等待，直到有所成就之後，它的益處與光照隨之顯現。

The third part, then, to the receiving of knowledge is reasoning, to reason it through: why was it like that? what benefit has come to me from it? how can it be made practicable in life? how can it benefit myself and others? That is the third stage.

因此，領受知識的第三個部分，就是推理，將它徹底想明白：為什麼會是如此？它為我帶來了什麼益處？如何能將它實踐於生活之中？它如何能使自己與他人受益？這就是第三個階段。

If these stages are confused, then the whole process becomes confused, and one cannot get that benefit for which one treads the spiritual path.

如果這些階段彼此混淆，整個過程也會隨之混亂，人便無法獲得自己踏上靈性道路所追求的益處。

(4) Meditation
冥想

In the first place meditation is done mechanically, at an hour which one has fixed upon as the hour for devotion or concentration.

起初，冥想是機械式地進行的：在自己固定的一個時段，將那段時間作為虔敬或專注的時刻。

The next step is to think of that idea of meditation at other times during the day.

下一步，是在白天其他時刻，也想起冥想的意念。

And the third stage is continuing meditation throughout the day and night. Then one has attained to the right meditation. If a person does meditation only for fifteen minutes in the evening and then forgets altogether about it all day, he does the same thing as going to church on Sunday and the other days of the week forgetting all about it.

第三個階段，是讓冥想持續貫穿晝夜。到了這個階段，人便達到正確的冥想。若一個人只在晚上冥想十五分鐘，接著一整天完全忘了冥想，就如同星期日去教堂，卻在一週其他日子把這件事完全忘掉一樣。

Intellectual training no doubt has its use in the achievement of the inner life, but the principal thing is meditation. That is the real training. The study of one year and the meditation of one day are equal. By this meditation is meant the right kind of meditation. If a person closes his eyes and sits doing nothing, he may just as well go to sleep. Meditation is not only an exercise to be practiced; in meditation the soul is charged with new light and life, with inspiration and vigor; in meditation there is every kind of blessing.

理智的訓練，無疑對成就內在生命有所助益，但最主要的是冥想；冥想才是真正的訓練。一年的研習，與一天真正的冥想相等。這裡所說的冥想，是指正確的冥想。若一個人只是閉上眼睛坐著，什麼也不做，那麼還不如去睡覺。冥想不只是一項要練習的功課；在冥想中，靈魂充滿新的光與生命、靈感與活力；在冥想中，有各種不同的祝福。

Some become tired of meditation, but that does not mean that they meditate, they become tired before having arrived at a stage where they really experience the effect of meditation, like those who become weary of practicing the violin. They are tired because they have not yet played the violin; if once they played, they would never be weary. The difficulty is in playing the violin, and the difficulty is having patience with one’s own playing.

有些人對冥想感到厭倦，但這並不表示他們真正進入了冥想；他們只是在尚未達到真正經驗冥想作用的階段之前，就已感到疲倦。這就像那些練習小提琴而感到厭煩的人一樣。他們之所以厭倦，是因為還沒有真正學會拉琴；一旦真正會拉了，就不會再感到厭倦。困難之處，在於真正學會拉琴，也在於對自己的演奏保持耐心。

Patience is required in meditation; a person gets tired because he is accustomed to activity throughout the day. His nerves are all inclined to go on and on in that activity which is not really for his benefit, and yet it is giving him the inclination to go on; and when he sits with his eyes closed he feels uncomfortable, for the mind which has been active all day becomes restive, just like a horse after having had a long run. Then if you want that horse to stand still, it is restive. It cannot stand still, because every nerve has been active, and it becomes almost impossible to keep that horse still. And so it is with man.

冥想需要耐心。一個人之所以感到疲倦，是因為他習慣整天都處於活動之中。他的神經全都傾向於不停持續那些活動；這些活動未必真正對他有益，卻又使他更加傾向不停地繼續下去。因此，當他坐下來閉上眼睛時，便感到不舒服，因為那整天都在活動的頭腦開始躁動，就像一匹長途奔跑之後的馬。這時若要那匹馬靜止站立，牠會躁動不安；牠無法站定，因為每一條神經都還處於活動之中，幾乎不可能使牠立刻安靜下來。人也是如此。

Once I was with a man who was in the habit of meditating, and while we were sitting near the fire and talking about things he went into the silence, and I had to sit quiet until he opened his eyes. I asked him, “It is beautiful, is it not?” and he said, “It is never enough.”

有一次，我與一位習慣冥想的人在一起。我們坐在火邊談話時，他忽然進入靜默，我便安靜地坐著，直到他睜開眼睛。我問他：「很美好，不是嗎？」他回答：「永遠都不夠。」

Those who experience the joy of meditation, for them there is nothing in this world which is more interesting and enjoyable. They experience the inner peace and the joy that cannot be explained in words; they touch perfection, or the spirit of light, of life and of love, all is there.

對那些真正經驗到冥想之樂的人而言，世上沒有任何事比冥想更令人著迷、更令人喜悅。他們經驗到無法以言語形容的內在安寧與喜悅；他們觸及圓滿，觸及光、生命與愛的靈——一切都在其中。

(5) Loving Life
熱愛日常生活

The fifth necessity in the spiritual path is the loving of the everyday life. There are no strict morals which a spiritual guide enforces upon a person, for that work has been given to the outward religions. It is to the exoteric side of spiritual work that the outer morals belong, but the essence of morals is practiced by those treading the spiritual path.

靈性道路上的第五項必要條件，是熱愛日常生活。靈性導師不會將一套嚴格的道德規範強加於人，因為這項工作已交由外在宗教來完成。外在的道德規範屬於靈性工作的顯教層面，而道德的本質，則由那些行走在靈性道路上的人加以實踐。

Their first moral principle is constantly to avoid hurting the feeling of another.

他們的第一項道德準則，是始終避免傷害他人的感受。

The second principle is to avoid allowing themselves to be affected by the constantly jarring influences which every soul has to meet in life.

第二項準則，是避免讓自己受到每一個靈魂在人生中都必須遭遇的種種擾動與衝擊所影響。

The third principle is to keep their balance under all different situations and conditions which upset this tranquil state of mind.

第三項準則，是在各種會擾亂頭腦寧靜狀態的情境與條件之下，仍保持自己的平衡。

The fourth principle is to love unceasingly all those who deserve love, and to give to the undeserving their forgiveness; and this is continually practiced by them.

第四項準則，是不斷地愛所有值得愛的人，並將寬恕給予那些不配得的人；而他們持續不斷地實踐這一點。

The fifth principle is detachment amidst the crowd; but by detachment I do not mean separation. By detachment is only meant rising above those bondages which bind man and keep him back from his journey towards the goal.

第五項準則，是身處人群之中仍保持超脫；但我所說的超脫，並不是分離。所謂超脫，只是超越那些束縛人的羈絆，使人不再因它們而在朝向目標的旅程中被拖住。

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