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How can we learn to live in the Divine? 我們如何活在神聖界域?

 

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How can we tell which spiritual realm, contingent or spirit, we are in? Here we share an example of observing ourselves through meditation, focusing on the four elements of earth, water, fire, and air, which were mentioned by ancient philosophers.
我們如何知道自己屬靈操練是住在依附的世界還是靈性世界?這裡我們藉由默思中觀照地、水、火、風四元素作為例子來說明。

In one aspect, when we feel the weight of our body we observing the earth element of self. When we feel the flow of energy through our bodies, we observed the water element of self. When we feel the change in the temperature of our bodies, hot and cold, we observed the fire element of the self. When we feel the airflow while we breathe, fast and slow or deep and shallow, we observed the wind element of the self. In this aspect, we observe through the sensations of the body the rhythm we are in at that moment in our spiritual travel.
當我們默思時,我們可以觀照地、水、火、風四元素的變化。這觀照可分為兩種不同面的觀照。當我們在靜坐中感覺到身體的沈重與輕盈,這是對身體的「地」的觀照。當我們感覺到能量的流動時,我們觀照的是「水」的元素。當我們察覺打坐中體溫的變化時(有時感覺冷、有時感覺熱),我們觀照的是「火」的變化。當我們感覺呼吸中氣流的流動時,或察覺呼吸快慢的變化時,我們觀照的是「風」的變化。這種觀照,是透過身體的感受,我們觀察著這身體在不同時空旅行時,那當下的「宇宙韻律」變化。

From another viewpoint, we can observe the feeling of our heart in four different spiritual senses. God said our heart is His dominion. He also said:
另一層面的觀照是觀照心的感受與那感受相對的精神意義。神說我們的心是祂的國土,祂也說:

“O My servants! Be as resigned and submissive as the earth, that from the soil of your being there may blossom the fragrant, the holy and multicolored hyacinths of My knowledge. Be ablaze as the fire, that ye may burn away the veils of heedlessness and set aglow, through the quickening energies of the love of God, the chilled and wayward heart. Be light and untrammeled as the breeze, that ye may obtain admittance into the precincts of My court, My inviolable Sanctuary.” (Gleanings From the Writings of Bahá’u’lláh 152)
「我的僕人哪!你們要像大地一樣謙卑而柔順,如此,你們的生命之土或將盛開我聖潔、色彩繽紛的知識之花。你們要像熾熱的火焰,焚毀疏失與怠惰的面紗,通過上帝之愛催生的力量,使冷漠而頑劣之心燃燒起來。你們要像微風一樣輕盈自在,這樣,才能進入我的殿堂周圍,那不可侵犯的聖所。」(巴哈歐拉聖文選粹152)

We can ask ourselves, “am I humble enough, resigned and submissive, in front of God”, as we observe the element of earth in our spirit. By observing the seeds we sow in the soil of our heart (from the Holy Writings we read) and the result that reflects from our heart, this is another way of observing the earth element of spirit.
我們觀照「地」時,可以問問自己「我在神面前謙卑了嗎?我順從、交托了嗎?」藉由觀照我們所播種之種子其成長狀況,也就是觀照聖言播種在心田、看看聖言是否在心田產生結果的狀態,這是藉由靈性土地上的現象觀照,以另一種方式來而觀照靈性的「土」元素。

The water element comes when we receive inspiration and have more understanding of the Words of God, it is like our soul’s thirst is quenched. It’s also like grace showering upon the land of the heart and we see the plants of knowledge in the garden blooming with a variety of colors. By observing the effect of the grace of God, we see the water element of the spirit. When we observe the knowledge we understand from the Holy Writings and submerge ourselves in it, we taste the sweetness of the Words of God and sense their fragrance.
當我們看見自己受啟迪而對上帝知識有理解、並因理解而解心靈之乾渴時,那就好像我們在「心的土地」上看見了植物在恩雨的作用下盛開、成長著(不再枯萎),看見了各種色彩的植物,這是藉由恩典雨水的作用對「水」這元素的觀照。當我們看見自己因增加的上帝知識而心花怒放、沈浸與陶醉在神的知識恩賜中時,我們因此感受到那知識田園來的甜蜜與芳香。

When we feel the love of God and sense the eagerness to love God more, we observe the burning fire of love as fire element in spirit. While this fire is burning, we also can observe the veils of heedlessness that are burning away gradually, the chill of our heart is melted and instead of being wayward, we become resigned and submissive.
當我們感受到神的愛、看見自己對那愛的更渴求時,我們觀照著靈性的「火」。觀照那愛火的燃燒過程,我們是可以看見自己與神之間的面紗也在燒盡著,會看見與神之間的障礙愈來愈少,那原本的冷漠漸漸消失而轉為熱情,也會看見原本的任性變得順從與交托,這是愛火作用下可察覺的心的感受的轉變。

When we feel cheerful and joyful in our heart, we observe the influence of the breeze of the Holy Spirit. By being aware of the condtion of our heart, the degree of happiness, we know how close we are to the realm of Kingdom of God.
當我們感受到愉悅與喜樂時,我們觀照著聖靈微風吹拂過心田的感受。感受到聖靈微風,我們就知道自己已進入聖殿周圍,知道自己的靈魂已被提升至上帝的王國。

By observing the feeling of our heart, and the effect of the power of remembering God, we observe the four elements of spirit in the higher realm of the Kingdom of God. The more we see with our inner vision of the four elements in spirit, the more we are close to God.
藉由心感受的觀照,我們看見了念記上帝的力量在心起的種種作用。當我們觀照的是靈性的四元素,在這觀照中與上帝有了靈裡的連結時,我們就能進入更接近上帝的領域,這是更接近上帝世界的方式。愈多的洞察心中的靈性四元素,就是我們愈靠近神了。

The difference between these aspects of observation, we live in the spiritual realm, or that of the self. One is material, it has rise and fall, this is the realm of thing that perish. The other is spiritual, it can be observed more and more easily only when we embrace God in our heart. This is the realm of divinity and is eternal. We see the unchanging love of God and His unfailing promises.
這兩種不同層面的觀照,一個是在自我的領域,另一個是神我的領域。一個是物質的,有生有滅的。另一個是神性的,更靠近上帝的,是永恆的,但只有心中有上帝時那神我才能更清楚地被觀察到,那領域是神聖的。在那裡我們會看見上帝永恆不變的愛與祂不曾改變的承諾。

We can truly live in the spirit only when we have God in our heart. In the spiritual realm, we desire to know more about God. Detachment and letting go of earthly ideas and values will help us to live more and more in the spirit.
當我們心中有神,就能真正活出靈性。在那境域裡,對上帝的認識是充滿渴望的。藉著對塵世的超脫與世俗見的放下,就可以愈來愈活在靈裡。

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Live in spirit with spiritual perception 用靈性感知力活出靈性生命

Like a child, we are guided to use our senses to learn the names of God and make a connection with the contingent world. God gives us spiritual perception, but we also need to be guided by divine educators, in order to understand the meaning of spirit and make a connection with the spiritual world with our inner perception. By learning the symbolic meaning of the words in the Holy Writings, such as land, forest, seeds, gardens, thorns, weeds, breeze (of the Holy Spirit), shower (of God’s grace), sun (of truth), fire (of love)……, we gradually make the connection with the spiritual realm and are able to see, to hear, and to feel the world inside our heart. To live spiritually is not only to feel the freedom in spirit, but also to make a connection between the feeling in our heart and the spiritual realms.
就像我們出生後,睜開眼睛,開始在其他人的帶領下認識種種名號。同樣地,我們也要有神聖導師的帶領,告訴我們靈性世界意喻的土地、叢林、種子、花園、荊棘、雜草、(聖靈微)風、(恩典之)雨、(聖)陽,(愛)火……是什麼,我們才能用內在感知認識內心的靈性世界。這天啟,神的恩賜已打開了我們的靈性之眼與靈性之耳。若我們能追求及接受神聖導師的帶領,我們就能漸漸地知道怎麽用內在眼看、內在耳聽,並感受到內在心的世界的狀態。活出靈性,不僅僅是活出自在,藉著認識內心世界的「景象」,我們建立起外在與內在世界的連結,這是真正地活在靈裡。

Moreover, if we understand the reason why we are experiencing the things we experience in this contingent world, it gives those experiences a spiritual meaning. With a spiritual meaning, the experience becomes alive, like a spirit makes a body alive. When we give the event a spiritual meaning and purpose, the event becomes spiritual. When we find the purpose of what we have been through, we understand the purpose of life in that experience. This is another way to live in spirit.
再者,若我們能理解為什麼會經歷這附屬世界的種種,就能賦予這些經歷一個精神意義。生命中的事件有了精神意義,原本只是「軀殼」的事件,就有了精神的生命。賦予每個我們正在經歷或經歷過的事件一個精神意義與目的,我們就會看見這些事件都是具有意義的靈性事件。藉著理解每個事件發生的目的,我們因而認識生命的目的。這是另一種認識靈性生活並過靈性生活的方式。

For example, when we encounter difficulty, we look for attachments we have to old ideas and try to understand what attachment is causing the difficulty. By understanding the reason and giving the event a spiritual meaning, we make a connection between the visible and invisible worlds. From the connection, we understand how the outer world is a reflection of our inner world. When we feel the grace of God, is see the living water shower upon the land of our heart and we feel our life come alive; when we feel our heart has been touch by God and full of joy, we feel the breeze of Holy Spirit blow over us; when we feel we want to love God more and gaze upon His beauty, we feel our heart burn with the fire of Love. …
舉個例子,當我 們碰到困難時,我們學會去檢視是什麼樣的執著,哪個舊觀念或價值觀讓我們對那事有了困難的感受。藉著找出那造成困難的原因,這件事件的發生就有了「緣起」,發生在可見世界的事件就有了與不可見精神世界的連結。有了這個連結,漸漸地,我們理解了外在世界只是內在世界的反照。當我們領受恩典時,我們的心就像沉浸在恩雨中的植物,從枯乾中變得鮮活了起來。當我們的心被神感動而喜樂時,那就好像聖靈微風向我們吹拂。當我們想更愛神、更仰望祂的聖美時,我們的心就像燃燒著對神的愛火。……

When our heart connects with God and to the names of God that we perceive with our inner perception, this is truly to live in spirit. We see this spiritual scenery from the land of our heart. And we come to realize that the outer world is just a reflection of our inner world. The real life we live is our inner life. The world outside is just the reflection of the world inside. The condition of our outer life is the reflection of the condition of our inner life.
當我們的心與神有了連結,也藉著內在感知看見了神的種種名號,我們就懂了什麼是活在靈裡,也漸漸看懂了心中靈性世界在發生的事。外在世界真的只不過是我們內心世界的映射,外在生命的狀態是內在生命狀態的反照。

O SON OF DUST! Blind thine eyes, that thou mayest behold My beauty; stop thine ears, that thou mayest hearken unto the sweet melody of My voice; empty thyself of all learning, that thou mayest partake of My knowledge; and sanctify thyself from riches, that thou mayest obtain a lasting share from the ocean of My eternal wealth. Blind thine eyes, that is, to all save My beauty; stop thine ears to all save My word; empty thyself of all learning save the knowledge of Me; that with a clear vision, a pure heart and an attentive ear thou mayest enter the court of My holiness. (Bahá’u’lláh, The Hidden Words, Persian 11)
塵土之子啊!以你的肉眼為盲,讓你能看到我的聖美;以你的肉耳為聾,讓你能聽到甜蜜和諧的聲音;以你一切的學識為空無所有,讓你能共享我的智慧;潔淨你,遠離那塵俗的富貴,讓你能永遠分享我無窮的財富之洋。除我聖美之外,你的眼無視一切;除我聖言之外,你的耳無聽於一切;除對我的認知外,摒棄你一切所學;如此,
以清晰的洞察力,一顆純潔的心與傾聽的耳朵,讓你得以進入我神聖的殿堂。 (巴哈歐拉,隱言經下11)

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From our own reality to know God 從我們自身的實在認識上帝

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Know that procession is of two kinds: procession and appearance through emanation, and procession and appearance through manifestation. Emanational procession is like the procession of the handiwork from its author. For example, the writing proceeds from the writer. Now, just as the writing emanates from the writer and the discourse from the speaker, so does the human spirit emanate from God. …… As for manifestational procession, it is the manifestation of the reality of a thing in other forms, like the procession of this tree or this flower from their seeds, for it is the seed itself that has become manifested in the form of the branches, leaves, and flowers. This is called manifestational procession. The spirits of men proceed from God by emanation, …… The procession of human spirits from God is therefore an emanational procession. When it is said in the Torah that God breathed His spirit into man, this spirit is even as speech that has emanated from the true Speaker and taken effect in the reality of man. (‘Abdu’l-Bahá, Some Answered Questions 54)
要知道「產生」的途徑有兩種:經「源發」而產生出現,和經「顯示」而產生出現。經源發的產生就像動作之出自於動作者,文章之出自於著作者。那麼文章是由作者寫出來、演說是由演講者說出來的,同樣人的靈魂是由上帝而來的。……但是經由顯示的產生過程乃是事物實質在另一種形式下的顯現,就像這棵樹的產生來自於樹種,或花朵的產生來自於花籽一般,因為以枝葉花朵之形態出現的正是種籽本身。這就叫經由「顯示」的產生。人性靈之於上帝,是由於「源發」而生的依賴關係,……人性靈來自上帝是由「源發」所至。當聖經上說,上帝將他的靈吹入人體時,這個靈就如同那演說辭,發自於真正的宣說者,並在人的實質中發生作用。 (阿博都巴哈,已答之問54)

These words tell us that we can learn to know God through our own reality. God’s will can be “emanated” through the human soul when we are willing to submit our will to God. When our soul becomes the instrument of God, God’s Will can emanate through it, then we can learn about God through His emanation of procession and appearance in us. A man has two natures, one is the ego-self, which is earthly; the other is the divine self, which is heavenly. The divine self is like a seed hidden in the reality of a man. Through divine grace and care by the divine gardener, the seed can become a plant and grow. This process only can happen when we are willing to obey the laws of God and let our ego die, be obedient and let the divine gardener take care of us in His way. The divine attributes of a man are his fruits of the life of the spirit. They are a manifestation of procession and appearance. Through these divine characteristics, a man sees the image of God in himself. This is the other way from his own reality to know God. We will learn more about God through our own reality by submision, obedience, and seeking perfection.
這段經文告訴我們,認識上帝,可藉由自身的靈性實在去認識上帝。上帝的意志可以支配人的意志,當人願意「交託」其意志而受上帝意志所支配時,人就能從意志的運作中認識上帝的意志,這種認識是「源發」的認識上帝。人有兩種天性,一種是屬自我的,是塵世的;另一種是屬神性的,是天國的。人的神性就像種子,隱藏在人性靈當中,透過神聖的恩典與神聖園丁的培育,它漸漸會展現出來。這需要人致力於消融自我,在意志裡「順從」、遠離自我,願意接受神聖園丁的培育。當人的神性有愈多的顯現,那就像靈性生命結了豐碩的果實,愈來愈有神的樣子。從自身的神性顯現開發與認識,這種認識是「顯示」的認識上帝。交託與順從與追求至善就能更認識神。

Therefore, if we truly follow the teachings of a Divine Messenger and do whatever as the Holy Writings tell us, then a sanctified soul can lead to the emanation of the Will of God and a purified heart can manifest (reflect) the divine attributes of God. In both ways we learn about God through our own reality. This is the mystery of creation and is within us.
因此,從神聖經書中顯聖者給我們的啟示,我們依照著去行,靈魂愈超脫,就能使上帝意志「源發」地在我們身上「產生」;而心的愈淨化,就能使神性「顯示」在我們身上。心靈淨化是藉由自身去認識上帝的途徑。上帝把靈氣吹入我們,又依照祂的神性樣子創造了我們,這兩者就是人性靈的實在,前者是「源發」的產生,後者是「顯示」的產生。這是創造的奧祕,它隱藏在我們自身裡。

O Son of Being! Thy heart is My home; sanctify it for My descent. Thy spirit is My place of revelation; cleanse it for My manifestation.(Bahá’u’lláh, The Hidden Words, Arabic 59)
生命之子啊! 你的心是我居住之地;聖潔之,以待我降臨。你的靈是我啟示之所;淨化之,以待我顯聖。(巴哈歐拉,隱言經上59)

O SON OF MAN! If thou lovest Me, turn away from thyself; and if thou seekest My pleasure, regard not thine own; that thou mayest die in Me and I may eternally live in thee. (Bahá’u’lláh, The Hidden Words, Arabic 7)
人子啊! 如果你愛我,就離開你自己吧;如果你想尋求喜悅,就別再顧慮你自己的;如此你便能在我裡面滅了,而我卻永遠活在你裡面。(巴哈歐拉,隱言經上7)

… Could ye apprehend with what wonders of My munificence and bounty I have willed to entrust your souls, ye would of a truth, rid yourselves of attachment to all created things, and would gain a true knowledge of you own selves– a knowledge which is the same as the comprehension of Mine own Being. (Gleanings from the Writings of Bahá’u’lláh, page 230)

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Diversity and Inclusiveness 多元化與包容

Southern Illinois University Edwardsville (SIUE) has a very unique International Hospitality Program, which celebrated its 50th anniversary this year. They care about their international students. Volunteer host families befriend the students and share time with them, so the family and the students learn about each other‘s culture and customs. Each semester they collect donated household items and furniture to help students feel welcome at the beginning of their journey in the United States.

南伊利諾州立大學有個很不同的特色,他們在乎他們的國際學生。每個學期他們會收集捐贈物品,捐贈範圍從日用品到家具,也為學生指定美國家庭,幫助他們適應異國的新生活,也讓彼此有交流文化與學習的機會。

SIUE celebrates diversity and makes it a positive learning experience for students, but in the end it benefits all participants. Diversity brings different ideas into the community, which definitely shakes up the old ideas. SIUE launched a Diversity Program 12 years ago, and although promoting diversity was not easy in the beginning, the learning process leads to new solutions for a changing society. Today, business expand their reach and collaborate with global partners successfully, while their decision making is inclusive of different cultural aspects. This is the vision SIUE has for many years. They are proud they are able to provide their students this global training. Diversity and inclusiveness is the future of America, and also the world.

這方案(program) 帶給了學生多元化的學習機會,藉由帶進多元化的點子與思考模式,激盪著學生在解決方案上尋求一個新的思考模式,更新的思想,幫助學生在潛移默化中能適應在多元化的社會中找到新方案,並走在社會的引導前端。50年前學校就有一群老師有這樣的遠景,讓小城市的一所大學具有國際觀的特質,今天,他們以走在國際多元化的前端為榮。多元化與包容,不僅是美國的未來,也是世界的未來。

The power of the Holy Spirit already shakes the foundation of the way we think and reshapes the structure of the world. We are in the process entering a new era. This is the plan which God has for mankind and this is the teaching of Baha’u’llah. The Bab and Baha’u’llah brought the new message of God to us nearly 200 years ago. As we see, the world has changed from feudal and colonial systems into one with widespread, although not yet universal democracy. Today we advocate the equality of mankind. The cast system and slavery are forbidden by Baha’u’llah, and have been made illegal in every country within the last two centuries, thanks to the mercy and compassion of God. His bounty and grace is fulfilling the promises of salvation. “O SON OF SPIRIT! With the joyful tidings of light I hail thee: rejoice! To the court of holiness I summon thee .”

Now is the time to let go of sorrow from the past and move forward to follow His steps to build a new world. As God promised, a new heaven and new earth, and the Tabernacle of Unity will be established. We can shine the glory of God in the process, when we choose to work together.

聖靈的力量已震動了社會的根基,不知不覺中我們看世界的想法不斷在改變著,我們正走在新世界、新文明的建構中。這是這天啟上帝在進行的計畫,也是巴哈歐拉帶來的教導與工作。200年前巴孛與巴哈歐拉就帶來了上帝這建構新社會的訊息,從那時後起改造的工作就展開著。這幾百年間,世界由封建制度到殖民地時代,再進入民主時代,殖民地時代只是封建制度擴張的過渡期。今天我們提倡人人平等,封建制度已成了過往,階級與奴隸制度在這天啟已不再為世界所認可。讚美神的大慈大悲,在這天啟祂的恩典要完成救贖工作的應許。神說「靈性之子啊!我以光輝的喜訊向你歡呼,快樂吧!」

上帝是這樣的應許人類,我們要努力的就是在意志裡相信祂,並努力走出過往的陰霾,為建構新世界工作中與聖靈一起努力。新世界秩序的到來與大同聖帳在人間的建立是上帝這天啟的應許,我們可以在這改變的世代中使自己成為參與神聖工作的一份子,一起與上帝僕役們為天啟的偉大工作努力著而榮耀神。

Praise to His Glory. Yá Bahá’u’l-Abhá!

榮耀歸於主!阿巴哈歐阿拉帕哈!

Prayer and Meditation for Distress 藉由祈禱與默思使心得釋放

I learned to use the Word of God for prayer and meditation when I was in distress. Here is an example. 在愁苦中,我學會用神的話來祈禱與默思,這裡舉個例子。

When we are treated unequally, we can pray like this and use the Word of God to call to Him to relieve our distress with His mighty power. Rely on Him. 當我們被不公的對待時,可以這樣跟神喊話, 在禱告中藉主的話得力量,來倚靠祂 :

“How long, O you sons of men, 你們這上流人哪,

Will you turn my glory to shame? 你們將我的尊榮變為羞辱要到幾時呢?

How long will you love worthlessness and seek falsehood? 你們喜愛虛妄,尋找虛假,要到幾時呢?

……

Be angry, and do not sin. 我們應當畏懼,可以生氣但不可犯罪;

I Meditate within my heart on my bed and be still. 在床上時,要在心裡靜思, 並使心安靜在神面前。

I Offer the sacrifices of righteousness, 我們當獻上公義的祭,

And put my trust in you, O my Lord. 又當倚靠祢,啊! 我的神。

……

O God of my righteousness! 顯我為義的神啊!

You have put gladness in my heart, 你使我心裡快樂,

More than in the season that their grain and wine increased. 勝過那豐收五穀新酒的人。

I will both lie down in peace, and sleep; 我必安然躺下睡覺,

For You alone, O Lord, make me dwell in safety.” 因為獨有你 ─ 耶和華使我安然居住。

~ Psalms 4 詩篇 4 ~

After our prayer, we need to meditate. So our heart can be still in front of God and the mighty power of God can penetrate into our soul. With meditation, the radiance of the Word of God reflects in our heart, we gain strenth and rejoice. This process needs time. Prayer and mediation need to go together in order to release the distress. This is the way to live in God and find inner peace.

祈禱之後一定要默思,如此我們的心才能安靜在神面前,並使神的大能滲透入我們的靈魂。藉由默思可以使神話的光輝映射在我們的心。吸收聖陽光輝到光輝起作用是需要時間的,默思需要時間。藉由默思我們因此獲得力量,且使心得安息。祈禱與默思要在一起,如此才能釋放愁苦的心,這是住在神裡面得安息的方法。

On the other hand, we also need to seek our own faults. `Abdu’l-Bahá Said: “Heedless souls are always seeking faults in others. The hypocrite knows of others’ faults but he is blind to his own. If a man does not find his own faults, he can never become perfect. Nothing is more fruitful for man than the knowledge of his own shortcomings.”

另一方面,我們也要竭盡所能地克服自身的缺點。阿博都巴哈說:「不會自省的人永遠都在找別人的錯,偽君子只知道別人的過錯而對自己的毛病視而不見。一個人未曾發現自身的缺點,那他絕不可能趨向完善。沒有什麼比認識自身的缺點能帶來更多收穫。」

真理是一 Truth is One

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Truth is one. Truth is like an ocean without shores. 真理是一、真理浩瀚無邊。

Whenever we talk about or hear about the truth, it is only one aspect of it, not the whole thing. 我們每次談論的、聽見的真理,都只是真理的一個層面,並非全部。

Truth has many levels of meaning, by learning the many levels of meaning, we raise our understanding of the truth. 真理的意義有無數層面,認識無數的層面意義才能提升對真理的認識。

Like blind people encountering an elephant, none of them can give the whole perspective of the elephant, only the parts they touch. 就像盲人摸象,盲人永遠無法感知大象的全貌。

With our inner eyes closed, what we understand is only part of the truth, we can only talk about the parts we touch. 若我們的靈性之眼被障蔽了,我們所理解的與談論的,都只能是我們所觸及的某一層面之真理。

When we learn about God we are only understanding part of God’s truth. We can never learn enough to truly comprehend God. 認識上帝是認識真理,我們只能理解自己所觸及的那部分意義,我們永遠無法完全認識上帝。

There is only one God and only one truth. 上帝是唯一、是獨一,這是「一真」真理。

In creation, God is manifested in many names. 上帝在創造界是以名號顯現。

From His names we can learn the different attributes of God. 藉由對每個上帝名號的認識,我們認識了上帝的不同屬性與特質。

Abraham means the father of many nations, God is the exalted father of all. This is one of the attributes of God. 亞伯拉罕有「多國之父」「崇高之父」之意,是上帝的名號之一。

Moses means he that rises up from the water. This is also one of the attributes of God. He taught people to purify themselves, like rising up from the water, through the commandments and laws of God. 摩西有「水裡上來的」之意,亦是上帝名號之一,教導人類要如水洗滌後般的潔淨,藉由戒律淨化自身。

The Buddha’s title “Sakyamuni” means “capacity” and “courage”; “Muni” has the meaning of “the power to do good for humanity through calmness”, teaching the human heart to be pure and calm. The power of God is reflected in that calmness. 釋迦牟尼的「釋迦」有「能」、「勇」的意思;「牟尼」有「能仁寂默」之意,佛陀教導人類心要「清淨寂滅」,平靜的心能生起「成就他人」的萬法,那是上帝來的大能。

Christ means the “anointed” in Greek. In Hebrew, “messiah” means appointed by God to rescue people. He brought salvation of the Gospel, bestowed the heavenly spirit of life, and taught us to love the Heavenly Father. 基督原意是「受膏者」,也等同於希伯來語中彌賽亞,意思是「受上帝指派,來拯救世人的救世主」。祂帶來救贖的天國福音,賜予天國的生命「靈性生命」,也教導天國的愛–犧牲的愛,要人類愛那創造自己的天父。

Muhammad means “highly praised.” Islam means “to accept and obey the command or will of God.” Muslim mean “obedience” and “achievement of peace.” Muhammad taught us to believe in a unique and unparalleled God, and believe that the sole purpose of life is to worship and obey God. 穆罕默德是「受到高度讚揚」之意。伊斯蘭的意思是「接納和順從真主的命令或意志」,而穆斯林意思是「順從者」、「實現和平者」。信仰獨一且無與倫比的安拉,並認知人生的唯一目的是崇拜或順從安拉。表現美善就是崇拜。

The Bab means the “gate”. Bahá’u’lláh means of “the glory of God”. The appearance of the double manifestation of the Holy Spirit (Bab and Baha’u’llah) is the “gate” of glory and manifestation of God. It also means the door of heaven to the world. God steps out of the gate of heaven to meet with us. Those who remove the veils covering their spiritual eyes can see Him, and He will be with them forever and ever. 巴孛有「門」之意,巴哈歐拉是「榮耀的上帝」之意,雙顯聖的天啟,巴孛是榮耀上帝顯聖之「門」,也是「天國之門」向人間敞開之意。唯一真神步出天國之門,當人們挪去那障礙靈性之眼的面紗時,就能看見祂。唯一真神步出天國之門要與其子女相會,並與他們永永遠遠在一起。

Each religious messenger is given a name of God, which represents the special meaning of God’s spiritual teaching to each human being and the work to be done by that revelation. 每個宗教創使者都被賦予一個上帝的名號,代表著每個天啟上帝對人類的精神教導的特殊意義與該天啟要完成的工作。

Therefore, the need to know the truth is comprehensive. It is not just the understanding of the names of God, but also the hidden meaning in the names and the will of God that brings us His revelation. It is the spirit of faith and truth. 所以認識真理需要是全面的,不能只是停留在名號的認識,名號中隱藏的意義與每個顯聖者帶來上帝要進行的工作旨意,才是信仰與真理的精神所在。

This year we celebrate the 200th anniversary of the Bab’s birth, and the revelation of the new reality. Through the Bab (the Gate) and Baha’u’llah (the Glory of God) the oneness of God and all of His religions is revealed. This will bring about the unity of mankind and the fulfillment of the promises of all the religions. 今年十月我們慶祝巴孛200週年誕辰。藉由巴孛與巴哈歐拉的雙聖顯聖,上帝獨一與宗教一體的真理被啟示了,其目的是要帶領人類進入「一體」與「團結」。這是上帝每個啟示天啟一直以來所提及的應許,這個天啓是上帝應允要實現之新世紀。

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The Names of God上帝的名號

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“Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.” So God created humankind in his image, in the image of God he created them; male and female he created them. (Gen 1:26-27)

使 (創世紀 1:26~27)

Can we be more like God? The Names and the Attributes of God from Bahá’u’lláh’s Writings can help us have a better understanding of what God is like. I hope this will help us in our spiritual practice.

我們如何可以更有神的樣子? 或許從巴哈歐拉告訴我們的上帝名號與屬性可以幫助我們對上帝的形像有更清楚的認識,可以作為我們靈性成長、屬靈操練、修心修行努力的方向。

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He is the Healer, the Sufficer, the Helper, the All-Forgiving, the All-Merciful. 祂是神醫,滿足者,救助者,赦免者,大慈大悲者。

I call on Thee O Exalted One, O Faithful One, O Glorious One! Thou the Sufficing, Thou the Healing, Thou the Abiding, O Thou Abiding One! 我祈求祢,尊貴者,誠信者,榮耀者啊!祢是滿足者,祢是醫治者,祢永恆不變,萬古如一!

O Sovereign, O Upraiser, O Judge! 統御者,振興者,審判者啊!

O Peerless One, O Eternal One, O Single One! 無與倫比者,永恆者,唯一獨尊者啊!

O Most Praised One, O Holy One, O Helping One! 備受讚美者,神聖者,救助者啊!

O Omniscient, O Most Wise, O Most Great One! 全知者,全智者,至高者!

O Clement One, O Majestic One, O Ordaining One! 仁惠者,威嚴者,命定者啊!

O Beloved One, O Cherished One, O Enraptured One! 備受仰愛者,令人懷念者,令人欣喜者啊!

O Mightiest One, O Sustaining One, O Potent One! 至為強大者,維護者,威力強大者啊!

O Ruling One, O Self-Subsisting, O All-Knowing One! 統御者,自在自存者,無所不知者啊!

O Spirit, O Light, O Most Manifest One! 聖靈,聖光,至為光明者啊!

O Thou Frequented by all, O Thou Known to all, O Thou Hidden from all! 最為眾生親近者,無人不曉者,隱匿於萬眾者啊!

O Concealed One, O Triumphant One, O Bestowing One! 隱秘者,勝利者,賜福者啊!

O Almighty, O Succoring One, O Concealing One! 全能者,救助者,隱秘者啊!

O Fashioner, O Satisfier, O Uprooter! 塑造者,滿足者,根絕者啊!

O Rising One, O Gathering One, O Exalting One! 超越者,匯集者,崇高者啊!

O Perfecting One, O Unfettered One, O Bountiful One! 完美者,無拘無束者,寬宏大量者啊!

O Beneficent One, O Withholding One, O Creating One! 仁惠者,克制者,創造者啊!

O Most Sublime One, O Beauteous One, O Bounteous One! 至尊者,圣美者,慷慨者啊!

O Just One, O Gracious One, O Generous One! 正義者,寬仁者,慷慨者啊!

O All-Compelling, O Ever-Abiding, O Most Knowing One! 令人肅然起敬者,永恆不變者,全智者啊!

O Magnificent One, O Ancient of Days, O Magnanimous One! 浩然盛大者,永恆的上帝,寬宏大量者啊!

O Well-guarded One, O Lord of Joy, O Desired One! 慎防者,快樂之光,人所渴望者啊!

O Thou Kind to all, O Thou Compassionate with all, O Most Benevolent One! 善待萬人,憐憫萬人,至為仁慈者啊!

O Haven for all, O Shelter to all, O All-Preserving One! 眾人的庇護者,避難所,保全一切者啊!

O Thou Succorer of all, O Thou Invoked by all, O Quickening One! 眾人的救助者,眾人所央求者,使人復活者啊!

O Unfolder, O Ravager, O Most Clement One! 開啟者,興革者,大慈大悲者啊!

O Thou my Soul, O Thou my Beloved, O Thou my Faith! 我的靈魂,我的鍾愛者,我的信仰!

O Quencher of thirsts, O Transcendent Lord, O Most Precious One! 解除飢渴者,超絕的主,至為尊貴者啊!

O Greatest Remembrance, O Noblest Name, O Most Ancient Way! 偉大的記憶,至為尊貴的聖名,亙古之道啊!

O Most Lauded, O Most Holy, O Sanctified One! 最受讚譽者,最聖潔者,超凡入聖者啊!

O Unfastener, O Counselor, O Deliverer! 釋宥者,忠告者,解救者啊!

O Friend, O Physician, O Captivating One! 摯友,神醫,引人入勝者啊!

O Glory, O Beauty, O Bountiful One! 榮耀者,圣美者,慷慨者啊!

O the Most Trusted, O the Best Lover, O Lord of the Dawn! 最受信賴者,最愛的戀人,黎明之光啊!

O Enkindler, O Brightener, O Bringer of Delight! 激勵者,啟明者,快樂的使者啊!

O Lord of Bounty, O Most Compassionate, O Most Merciful One! 恩賜之主,至為憐憫者,至為慈悲者啊!

O Constant One, O Life-giving One, O Source of all Being! 恆常不變者,賜予生命者,萬物之源啊!

O Thou Who penetratest all things, O All-Seeing God, O Lord of Utterance! 洞察一切者,透視萬物的上帝,宣示之主啊!

O Manifest yet Hidden, O Unseen yet Renowned, O Onlooker sought by all! 既顯明又隱秘,不可見卻又名滿天下,萬人所渴盼的鑑察者啊!

O Thou Who slayest the Lovers, O God of Grace to the wicked! 摧毀戀人者,卻對邪惡者寬宏大量的神啊!

O Sufficer, I call on Thee, O Sufficer! 滿足者啊,我祈求祢,滿足者!

O Healer, I call on Thee, O Healer! 醫治者啊,我祈求祢,醫治者!

O Abider, I call on Thee, O Abider! 永恆者啊,我祈求祢,永恆者!

Thou the Ever-Abiding, O Thou Abiding One! 祢永恆不變,萬古如一!

Thou art verily the Powerful, the All-Sufficing, the Healing, the Protector, the Giving, the Compassionate, the All-Generous, the All-Merciful. 誠然,祢是大力者,滿足一切者。祢是神醫,保護者,施恩者,慈悲者,最為慷慨者,大慈大悲者。

Bahá’u’lláh 巴哈歐拉

Heart and Mind 心與意識心

Clipboard09How often hath the human heart, which is the recipient of the light of God and the seat of the revelation of the All-Merciful, erred from Him Who is the Source of that light and the Well Spring of that revelation. (Gleanings from the Writings of Bahá’u’lláh 93)

人的心是上帝之光的接收者,為滿懷慈悲者啟示的宅地,然而,人心卻往往迷失了方向而遠離祂那靈光之源和啟示之泉。(巴哈歐拉聖文選粹93)

Although I have read this verse many times, one day the phrase “the human heart, which is the recipient of the light of God and the seat of the revelation of the All-Merciful” caught my eye strongly. That night while I meditated I reflected on this sentence. In the meditation I saw my mind as still and my heart as only an instrument for reflection of whatever it receives. I feel like my heart is at the center of some kind of power. It is surrounded by mercy and love, which are attributes (names) of God. I feel the power from those attributes. I told myself “if I can put my heart in this state of calmness, I can reflect something good from God and find the strength to love others.” I let myself be submerged in the power of the spirit for a while, I can feel my heart is opened and there is an energy from the top of my head. I ask myself again, “if the heart is an instrument for reflection, then what is in my mind?” I begin to understand that when the mind is talking it is not from my heart, but may be idle fancy and vain imagination.

儘管這段經文以讀了好多次,一天「人的心是上帝之光的接收者,為滿懷慈悲者啟示的宅地」,這句話特別抓住了我的心,那晚我就拿這句話默思。在打坐中,我看見我的(意識)心是專注的,而我的心僅僅像是一個接受的器皿,我感覺到我的心像一種力量的中心,被神的愛與憐憫(神的名號)所環繞,我的心也似乎有了那想愛人與憐憫人的力量。那時我告訴自己: 「若平時我的心能進入這種狀態,我就會有從神來的力向去愛人。」我讓自己沉浸在那力量中一段時間,在那期間,我可以感覺到頭頂有一股能量進到我的心,我的心彷彿是被打開著的。在那時,我又問了另一個問題: 「若心只是接收與映射實相的器皿,那麼我的意識心是什麼?」我彷彿理解了,當我有心念時,一種對話狀態的心念,那不是來自我的心,那是意識心,也許那就是神所說的妄想與妄念。

In my experience, a lot of time when my heart reflects something, and I start use my mind to express it, I feel that I never express it well. I know our mind and language has its limits to express what is in our heart. This is why it is frustrating when I expect someone to understand me, to know what is in my heart. In the same way, I realize I can’t know what is reflected in people’s hearts, because they have the same limitation to express it.

在我的經驗中, 很多時候當我的心映射著什麼的,而我試著用我的意識心去表達時,常常會有困難把那從心來的認知表達清楚,我知道意識心與語言在表達時都有極限,這也是為什麼有時當我試著表達時卻又表達不清楚時會感到沮喪。同樣的,我也理解到我無法了解人的心,因為人們也會受到同樣想清楚表達自己的限制。

The heart knows, the body has no awareness. Whatever we learn through our body, doesn’t teach us about the heart”, according to the Buddha. If we try to approach a person’s heart with our mind, we never can touch it. If we try to approach God’s desire for us with our mind, we can’t understand it either. The meaning of the Words of God can only be reflected through our heart.

佛陀在楞嚴經說過,「心所知,身不能覺;覺在身際,心不知。」我們心知道的,別人是無法用五蘊身心(意識心)去察覺的,若我們以為五蘊身心所覺知的就是真心,那我們就永遠找不到真心了。言下之意告訴我們,若我們用揣測的心想去了解人的真心那會是有困難的。同樣地,若我們用自己的揣測想去了解上帝的心意或是去理解神的話,這也是無法達成的,神的話與心意,只能映射在真誠的心與洞察之眼而被看見。

“Contemplation for an hour is better than formal worship for sixty years.” (Muhammad)

默思一個小時會比六十年的崇拜更蒙神悅納。(穆罕默德)

The next day while I walked in the park with my son, I asked “what is your heart reflecting now?”
He said “breeze, birds singing… “
And then I ask “how do you feel in your heart?”
He said “joy, happy… “
I ask, “and ….Do you feel appreciation?”
He said “yes”.

隔天當我在公園散步時我問兒子: 「你的心現在映射著什麼?」

他說:「微風與鳥叫聲…」

我又問:「你心的感受是什麼?」

他說: 「愉悅與快樂…」

我問:「還有…有感恩嗎?」

他答:「是的。」

If I store a lot of memories and feelings of appreciation in my soul, gifts from God, then I have enough to be content, but only if I reflect on the spiritual meaning of things, not just the things themselves. If I look into the feelings in my heart, I start to have questions for myself, and those questions lead me to a meaning to connect with that event. When I look deeper, I find that the feelings show me what I am attached to and help me to see the spiritual meaning hidden in the reflection. To me, daily events are like a lamp, the spiritual meaning within them is like the light that shines in the lamp. I truly live my life when I discover the spiritual meaning hidden in my feelings. Now I more capable to understand the love of Abdu’l-Baha, which is the love reflected from his heart and from the light of God. His story help me to see what it looks like when a man turns his heart completely toward Sun of Truth.

我知道,若我在靈魂的記憶中儲存許多讓人感激的事與感覺,也儲存有神賜給的恩惠,那麼我的人生就有足夠讓我滿足的了。若事情只是事情而沒有被賦予靈性意義,那麼感恩的心是不容易升起來的。常常當我去注意心的感受時,我會開始問自己問題,那些問題彷彿在引導我進入心的深層去探就那隱藏的靈性意義。當我往深層去看,我常常發現不好的感受中隱藏著執著。對我來說,日常的事情彷彿是燈罩,而那事情的靈性意義才是燈光,那精神會賦予無生命的事情一個生命的價值。當我去了解事情的靈性意義時,事情彷彿就被賦予的生命與光明,當我用心的感受去生活時,我的生活就鮮活了起來。現在我也就更能瞭解阿博都巴哈的愛,他聖者的愛是來自於上帝愛的光輝在他心的映射,他的故事幫助我看見一個聖潔的心完全轉向上帝之光的樣子,讓我有很好的學習目標。

“I looked for God. I went to a temple and I didn’t find him there. Then I went to a church and I didn’t find home there. Then I went to a mosque and I didn’t find him there. Then finally I looked in my heart and there he was.” (Rumi)

我到廟堂去,想尋找上帝,我沒能找到祂。後來我去教堂想尋找上帝,我也沒在那兒找著。然後我去了清真寺,我也沒找到祂。直到我進入心去找,在那兒我看見了祂。(魯米)

When man does not open his mind and heart to the blessing of the spirit, but turns his soul towards the material side, towards the bodily part of his nature, then is he fallen from his high place and he becomes inferior to the inhabitants of the lower animal kingdom. …If, on the contrary, the spiritual nature of the soul has been so strengthened that it holds the material side in subjection, then does the man approach the Divine; his humanity becomes so glorified that the virtues of the Celestial Assembly are manifested in him; he radiates the Mercy of God, he stimulates the spiritual progress of mankind, for he becomes a lamp to show light on their path. (‘Abdu’l-Bahá, Paris Talks 31)

如果人不向靈性恩賜敞開心扉,而是將靈魂轉向物質方面,轉向其肉體本性,那麼他就會從高貴的地位墮落,變得比低等動物還不如。…… 相反,如果靈魂的精神品性得到加強,控制了其物慾方面,人就會接近神;他的人格就會變得如此高尚榮耀,以至所有神圣美德都在他身上顯現。他會表現出上帝的慈悲,促進人類的精神進步,因為他變成了一盞照耀人類前進道路的明燈。 (阿博都巴哈,巴黎談話31)

What is the dust which obscures the mirror? It is attachment to the world, avarice, envy, love of luxury and comfort, haughtiness and self-desire; this is the dust which prevents reflection of the rays of the Sun of Reality in the mirror. The natural emotions are blameworthy and are like rust which deprives the heart of the bounties of God. ……There is a power which purifies the mirror from dust and transforms its reflection into intense brilliancy and radiance so that spiritual susceptibilities may chasten the hearts and heavenly bestowals sanctify them. Which is sincerity, justice, humility, severance, and love for the believers of God. These will purify the mirror and make it radiant with reflected rays from the Sun of Truth. (‘Abdu’l-Bahá, The Promulgation of Universal Peach, 25 July1912 Talk at Hotel Victoria, Boston, MA)

蒙住心靈之鏡的塵埃是什麼呢?是對塵世的依戀、貪婪、嫉妒、愛慕奢華舒適、傲慢和私慾。這些便是阻礙“實質之陽” 映照在心靈之鏡中的塵埃。這些自然的情感是應受譴責的,它們就像鏽斑一樣,剝奪了人心獲得神恩的福分。……然而有一種力量可為心靈之鏡洗去塵埃,把它的映像變得光輝璀璨,以便靈性的情感能夠淨化人心,天國的賜福能夠聖潔心靈。那就是真誠、公正、謙卑、超脫以及對歸信上帝者的關愛等靈性的情感,它們能將心靈之鏡淨化,並讓它璀璨地反射出“真理之陽”的光芒。 (阿博都巴哈,弘揚世界和平 7/25/1912 演講)

As I understand it, our mind exercises free will, it is where we make choices. We can choose to turn our heart toward God or turn it toward our ego. Our mind also can bring up a lot of ideas from our old experiences that disturb the water, if we see our heart as a water body which reflects reality. The mind can distort the reality of what the water reflects. The more turbulence on the water, the feelings of our heart will change. Natural emotions, as described by Abdu’l-Baha, are feelings of the disturbed heart. It may be a sign of too many stray thoughts in our mind. Those thoughts create the unbalance.

就我的認識,我們的意識心是自由意志的所在,藉由不斷的選擇中我們操練它,使其漸漸合乎於神對我們的期許,行在神的旨意中。我們的意識心(自由意志)可以選擇把心轉向神,或轉向自我,我們的意識心也可以從過往的經驗中不斷左右我們的決定。心就像水體,它只是用來映射實境,而意識心就像使水面起漣漪的風或其他動力,它可以使水面起漣漪而影響我們看見水中所映射的;它也可以使水面起大波浪,澎湃洶湧,讓人完全看不清楚水體所要映射的實相。如阿博都巴哈所說,自然的情感(情緒)就是心受波動的,所以情緒是警訊,它在告訴我們有太多不必要的妄想,那是有所執著的徵象,也是意識心失衡的現象。

To me, our soul is like a canvas that we paint in our life. The heart reflects the image for us to paint on it. Our mind can decide if we turn our heart toward God to reflect what He has ordained for us, or turn our heart to ourselves to paint what we desire. If we follow the will of God, “That the heart is the throne, in which the Revelation of God the All-Merciful is centered.(Gleanings from the Writings of Bahá’u’lláh 93)” The canvas will become an art work we finish with God, our soul (canvas) will become a work of the Revelation of God. The mind will become the fruit of the spiritual tree like ‘Abdu’l-Bahá said:

對我來說,靈魂就像我們一生要畫的畫板,我們看著心所映射的「影像」去畫。我們的意識心可以決定轉向上帝,依著映射在心上的上帝意志去畫;或我們可以將意識心轉向自己,依著自己的意思去畫。若我們的心轉向神,「心即寶座,為滿懷慈悲者上帝啟示所環繞的中心。(巴哈歐拉聖文選粹93)」我們所畫的就是我們與神共同完成的藝術生活,在靈魂所記錄的書簡就是上帝的天啟之作,這樣的心智就是阿博都巴哈所說的靈性生命之樹的果實。

The mind is the perfection of the spirit and a necessary attribute thereof, even as the rays of the sun are an essential requirement of the sun itself. (‘Abdu’l-Bahá, Some Answered Questions, 55)

心智是人的精神力量。精神是燈,心智則是燈發出的光。精神是樹,心智則是果。心智是精神的結晶,是精神的基本品質,如同陽光是太陽的精神基本要素。(阿博都巴哈,已答之問55)

Be the master of self. This means to use our mind well. Exercise our mind with free will, but only when our will is aligned with God’s will. This is what it is to be a true master of one’s self.

做自己心的主人,就是有正念,時時做適當的選擇,在自由意志下鍛鍊心念。練習使自己的意志愈來愈符合於上帝的意旨,那麼,我們就是在學習做自己心的主人。

Inner life with Inner observation (3) 內在生活與內觀 3

Title: Internalized Cause and Effect 執著有的因與果

Question Discussed 探討問題:
Is emotion from our heart or mind? Can we change how we feel in our heart through changing our mind?
情緒是心還是意識心?心的感覺可以藉由意識心的改變而去改變嗎?

What is the dust which obscures the mirror? It is attachment to the world, avarice, envy, love of luxury and comfort, haughtiness and self-desire; this is the dust which prevents reflection of the rays of the Sun of Reality in the mirror. (‘Abdu’l-Bahá, The Promulgation of Universal Peace, 25 July1912 )
「蒙住心靈之鏡的塵埃是什麼呢?是對塵世的依戀、貪婪、嫉妒、愛慕奢華舒適、傲慢和私慾。這些便是阻礙『實質之陽』映照在心靈之鏡中的塵埃。」 (阿博都巴哈,弘揚世界和平 7/25/1912 演講)

O My brother! A pure heart is as a mirror; cleanse it with the burnish of love and severance from all save God, that the true sun may shine therein and the eternal morning dawn.
「啊,我的兄弟!一顆純潔的心如一面明鏡,以愛之光擦亮它,除上蒼外隔絕其它一切,使那真理的太陽,能在其中光耀著,而見到永生之晨也的破曉。」

When thou dost strip the veils of illusion from the face of thine heart, the lights of Oneness will be made manifest.
「當你除下心中受幻境纏裹的簾布,和諧統一之光輝將會被啟示。」

In thine outward appearance thou tellest of the appearance of power in the realms of divine creation; in thine inward being thou revealest the hidden mysteries which are the divine trust deposited within thee. And thus firstness and lastness, outwardness and inwardness, are, in the sense referred to, all true of thyself.
「於你外在的形象,你談論呈現於這神聖創造境界的力量。於你內在的本體,你表露隱藏的奧秘,它是存在你內心的神聖信賴。因而,先和後,外和里,實在是指你的本體。」(七谷經之和諧之谷)

Reflect upon the perfection of man’s creation, and that all these planes and states are folded up and hidden away within him. Dost thou deem thyself a small and puny form, When thou foldest within thyself the greater world? We must therefore labour to destroy the animal condition, till the meaning of humanity cometh to light.
反映在人類創作的完善,所有各境界及階段是遮蔽的;隱藏在他內心。『你僅須知曉你是微小的形體,但其中卻隱藏了整個宇宙。』因而,我們必須盡力棄除那內欲的本質,直到展露出人道的真義。

O friend, the heart is the dwelling-place of eternal mysteries: Make it not the home of fleeting fancies. Waste not the treasure of thy precious life occupied with this swiftly passing world. Thou comest from the world of holiness: Bind not thine heart to the earth. Thou art a dweller in the court of reunion: Choose not the homeland of the dust.
啊,朋友,你的心田是永恆奧秘的住所,不能使它成為瞬息即逝的幻想之家;不要耗費你珍貴生命的寶藏,為這迅速消失的世界而忙碌。你由聖潔之境到來,不要把你的思想束縛在世間。你是臨近天庭的居住者,不要撰居於世塵。(七谷經之奇境之谷)

Summary 簡結:
• Eliminating negative thoughts in our mind to more perfectly reflect the reality in our heart.
消除妄想妄念可使心鏡不再受波動,使心能如實映射實相

• Thoughts which come from internalized attachment are what we learn from the world. If we can identify what we are attached to, then we can remove the vain imagination and idle fancy, which hide the light of Oneness, so we can see the perfection of creation.
內化的執著是妄想妄念的根源,那是世間知識與價值。若我們能祈求神光照那執著,挪除它們就能也挪除其所帶來的妄想妄念。如此就能看見一體光輝,看見上帝創造的一體之完美。

• Only when we remove the veil of wandering thought, can we live in the spiritual realm and discover the hidden treasure which can reflect from our heart. Then we can see the reality of the physical world and the spiritual world, and understand the meaning of “outwardness and inwardness, are, in the sense referred to, all true of thyself.”
只有我們挪除那些使我們住在幻化世界的那意識心的想法,我們才能住在靈性世界裡,並在心中看見種種隱藏的奧秘。那實相是包含外在與內在世界的,屆時我們就能理解『先和後,外和裡,實在是指你本體的展現』之意。

Inner observation 內觀:
*Is our mind still enough to let the heart reflect what the reality is?
我們的意識心安靜到足以讓心鏡如實映射實相嗎?

*If our mind gets a little distracted is it still able to reflect the reality well enough?
或是意識心有些波動,但不妨礙實相在心鏡上的映射?

*If our mind is constantly disturbed by situations around us does it blur the reflection in our heart?
或是我們的意識心常常隨外境起波動而看不清映射的實相?

Our heart is like a body of water that reflects reality. Our mind is something we create which causes ripples or waves. Our heart never changes, but what is constantly changing is our mind. The conditions outside are a source of stimulation, but not the cause. The cause is the internalized attachment we have. If we think the cause is from outside, then we never see the real cause is in ourselves. Our own attachment is the cause of these emotions, and suffering. If we can try to understand what we are attached to (cause), then we can get away from the suffering (result). This is the internalized cause and effect, it is not from others.
我們的心只是一個映射實相的實體,意識心是引起水面產生漣漪的外因。我們的心並不會動,動的是我們的意識心。外境是產生那意識心的「緣」,不是「因」,「因」是我們自己的執著,所以怪罪他人或想去改變外境,並不能解決根本問題。找到執著那「因」,才能遠離意識心再製造情緒的苦「果」,因果與外境無關。

Emotion is the unbalanced feeling from our heart caused by disturbances from the mind, like waves. If we control these thoughts in our mind it will stop the condition which causes the waves. The surface of the water body will return to calmness. The feelings from these emotions will cease. If we can also pray for divine guidance to help us to see what we are attached to which causes a disturbed mind, then we can eliminate the root cause. This is detachment. It can restore our heart to the way it is suppose to be.
情緒是水面有太多的波動,水面失去平衡的種種心的感受。放下意識心來的念頭,水面就會恢復平靜,情緒來的感受就會消退。若我們能進一步在祈禱中祈求神的光照,祈求指引我們看見自己執著了什麼而引起那些意識心,找到那引起波動的根源(執著),就能減少了製造波動的根源,這是超脫,使心恢復其本來的樣子。

Inner life with Inner observation (2) 內在生活與內觀 2

Title: Mind and Heart 意識心與真心

Question Discussed: What is the difference between heart and mind? How can we tell the difference?

探討問題: 真心與意識心有什麼不同? 我們可以分辨嗎?

As for the mind, it is the power of the human spirit. The spirit is as the lamp, and the mind as the light that shines from it. The spirit is as the tree, and the mind as the fruit. The mind is the perfection of the spirit and a necessary attribute thereof, even as the rays of the sun are an essential requirement of the sun itself. (‘Abdu’l-Bahá, Some Answered Questions, 55)

心智是人的精神力量。精神是燈,心智則是燈發出的光。精神是樹,心智是果。心智是精神的結晶,是精神的基本品質,如同陽光是太陽的基本要素。(阿博都巴哈,已答之問55)

That the heart is the throne, in which the Revelation of God the All-Merciful is centered. … How often hath the human heart, which is the recipient of the light of God and the seat of the revelation of the All-Merciful, erred from Him Who is the Source of that light and the Well Spring of that revelation. (Gleanings from the Writings of Bahá’u’lláh 93)

心即寶座,為滿懷慈悲者上帝啟示所環繞的中心。……人的心是上帝之光的接收者,為滿懷慈悲者啟示之宅地,然而,人心卻往往迷失了方向而遠離祂那靈光之源和啟示之泉。 (巴哈歐拉聖文選粹93)

When man allows the spirit, through his soul, to enlighten his understanding, then does he contain all Creation. …

人通過靈魂使精神啟迪其悟性,這樣他就包含了所有的創造。

When man does not open his mind and heart to the blessing of the spirit, but turns his soul towards the material side, towards the bodily part of his nature, then is he fallen from his high place and he becomes inferior to the inhabitants of the lower animal kingdom. …If, on the contrary, the spiritual nature of the soul has been so strengthened that it holds the material side in subjection, then does the man approach the Divine; his humanity becomes so glorified that the virtues of the Celestial Assembly are manifested in him; he radiates the Mercy of God, he stimulates the spiritual progress of mankind, for he becomes a lamp to show light on their path. (‘Abdu’l-Bahá, Paris Talks 31)

如果人不向靈性恩賜敞開心扉,而是將靈魂轉向物質方面,轉向其肉體本性,那麼他就會從高貴的地位墮落,變得比低等動物還不如。…… 相反,如果靈魂的精神品性得到加強,控制了其物慾方面,人就會接近神;他的人格就會變得如此高尚榮耀,以至所有神圣美德都在他身上顯現。他會表現出上帝的慈悲,促進人類的精神進步,因為他變成了一盞照耀人類前進道路的明燈。(阿博都巴哈,巴黎談話31)

What is the dust which obscures the mirror? It is attachment to the world, avarice, envy, love of luxury and comfort, haughtiness and self-desire; this is the dust which prevents reflection of the rays of the Sun of Reality in the mirror. The natural emotions are blameworthy and are like rust which deprives the heart of the bounties of God. ……There is a power which purifies the mirror from dust and transforms its reflection into intense brilliancy and radiance so that spiritual susceptibilities may chasten the hearts and heavenly bestowals sanctify them. Which is sincerity, justice, humility, severance, and love for the believers of God. These will purify the mirror and make it radiant with reflected rays from the Sun of Truth. (‘Abdu’l-Bahá)

蒙住心靈之鏡的塵埃是什麼呢?是對塵世的依戀、貪婪、嫉妒、愛慕奢華舒適、傲慢和私慾。這些便是阻礙“實質之陽” 映照在心靈之鏡中的塵埃。這些自然的情感是應受譴責的,它們就像鏽斑一樣,剝奪了人心獲得神恩的福分。……然而有一種力量可為心靈之鏡洗去塵埃,把它的映像變得光輝璀璨,以便靈性的情感能夠淨化人心,天國的賜福能夠聖潔心靈。那就是真誠、公正、謙卑、超脫以及對歸信上帝者的關愛等靈性的情感,它們能將心靈之鏡淨化,並讓它璀璨地反射出“真理之陽”的光芒。 (阿博都巴哈)

For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule. (Dhammapada 1:5)

無論到何時,恨不能止恨。唯愛能止恨,此為亙古法。 (法句經 1: 5)

Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. (Matthew 22:37)

你要盡心、 盡性、 盡意愛主─ 你的神。 這是誡命中的第一, 且是最大的。(馬可福音22:37)

All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.

All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him. (Dhammapada 1:1-2)

一切我所是,皆出我所念;皆出於我意,皆生於我想。

言行隨惡念,痛苦必隨之,如牛拉大車,車輪隨牛蹄。

一切我所是,皆出我所念;皆出於我意,皆生於我想。

言行隨善念,福樂必隨之,如影隨其形,永遠不分離。

(法句經 1 : 1-2)

Summary 簡結:

* What is in our mind is the reflection of the condition of the rational soul. By observing our mind it can help us become aware of the condition of our soul, whether turned toward the world or to the Kingdom of God.

心念是精神品質的展現,要時時觀照心念,才能知道心智的品質。

* The heart is an instrument for reflection. Reality can be reflected through the heart and be seen.

心是上帝之光的接收者,心若轉向上帝,就會被上帝啟示所環繞。心是接收者。

* Heart is a mirror that can be oriented in a particular direction. Our mind can be oriented in a particular direction also, either to the world or the world to come (Kingdom of God).

心是個可以轉動方向的鏡子,人的意識心可以主導其要面向的方向。

* It is not easy to stop hatred and to love. So God tells us we need to live with all our heart, soul and mind to find His love and make things happen.

恨轉為愛並不容易,所以神說要盡心、盡性、盡意。

* The reflection of God’s light is from our heart, our mind analyzes things and gives them meaning. The Buddha said the Dharma can’t be told, Dharma is in the heart, reflected through heart. The Dharma that is spoken is for a particular person to hear, in a way that is meaningful to that person.

心只能映射、如實反照實相,我們的心念都是意識心。一開始用語言,就不知不覺的用分別的字語了,實相一用心念去表達時,就落入了意識心。所以佛說法是「方便法」,是相對於聽者而去解釋的。佛又說祂「無法可說」,法在心中,映射在心鏡上。

Question問題:

* If our heart is a mirror that reflects reality, then what is in our mind?

若心只是映射實相的鏡體,那麼我們種種的念頭是什麼?

* Can we tell if our emotion is from our heart or mind? Can we change how we feel in our heart through our mind?

情緒是心還是意識心呢?心的感覺可以用意識心去改變嗎?

Inner observation 內觀:

* Observe what is in our mind, and what reflects in our heart. Is it the attachment of the world? Avarice, envy, self-desire? Or it is sincerity, justice, humility, severance, and love?

觀照我們的心念是什麼?這是現在心的映射嗎?那是對塵世的執著嗎? 貪婪、嫉妒、私欲? 還是它是真誠、公正、謙卑、超脫、愛呢?

* The heart is like a body of water, it can reflect. The mind is like the waves on the surface of a water body. Waves distort the reflection. So we can observe our heart and see if it is calm. Also we can observe our mind and see if it is surging like waves.

心是水體,它只是映射實相的體,意識心是波浪、它讓水面波濤洶湧,看不清水體所映射的。所以觀照心時,可以看看心這水體是平靜的嗎?有波濤嗎?