2013年04月の記事
全38件 (38件中 1-38件目)
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第18章の1マスター
あなたの真我を愛しなさい。その本性は喜び、平和、輝き！ 本来の自己に目覚めなさい。そうすれば全ての無明は夢のように消え去る。Love your true Self, Which is naturally happy And peaceful and bright! Awaken to your own nature, And all delusion melts like a dream. 世俗のものごとをたくわえることで、いったいどれほどの喜びを得るというのか？幸福を見いだしたいなら、すべてを諦めなさい。How much pleasure you take In acquiring worldly goods! But to find happiness You must give them all up. 義務感という苦悩が、灼熱の太陽のようにあなたのハートを焼き焦がした。静寂の雨をあびてごらん、そのやさしく降りそそぐ静けさの中であたは幸福を見いだすだろう。The sorrows of duty, Like the heat of the sun, Have scorched your heart. But let stillness fall on you With its sweet and cooling showers, And you will find happiness.世界は無だ、それはただの概念に過ぎない。 ただ、存在と非存在の本質だけは決して消え去らない。For the world is nothing. It is only an idea. But the essence of what is And of what is not Can never fail. 真我は決して変わらない。常に満たされ、完全無欠で、選択や努力を要しない。それは身近にあり、しかも限りない。The Self is always the same, Already fulfilled, Without flaw or choice or striving. Close at hand, But boundless. 真我が知られれば、妄想はすべて消え去る。 ヴェールが剥がされ、あなたははっきりと見る。 あなたの悲しみは晴らされたのだ。When the Self is known, All illusions vanish. The veil falls, And you see clearly. Your sorrows are dispelled. 真我は自由だ、そして永遠に生きる。それ以外はすべて想像にすぎない。これを理解するゆえに、子どものように師はふるまう。For the Self is free And lives forever. Everything else is imagination, Nothing more! Because he understands this, The master acts like a child. あなたは神だ、存在するものと存在しないもの、どちらも想像にすぎない。それを知って、ついに欲望から自由になるとき、いったい言うべきことや、するべきことが残されているだろうか？When you know you are God And that what is and what is not Are both imaginary, And you are at last free of desire, Then what is there left To know or to say or to do? すべては真我だ。探求者がそれを知る時、彼は静かになる。彼はもはや「私はこれだ。私はあれではない」と考えることはない。 そのような想いは消え去ったのだ。For the Self is everything. When the seeker knows this, He falls silent. He no longer thinks, "I am this, I am not that." Such thoughts melt away.
2013年04月13日
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第18章の2マスター
彼は静かだ、快楽も苦痛も、混乱も集中も、学習も無知もない。He is still. Without pleasure or pain, Distraction or concentration, Learning or ignorance. 彼の本性は条件付けから自由だ。勝とうと負けようと彼には何の違いもない。森林深くに一人在ろうと、世間に在ろうと、天上の神であろうと、ただの乞食であろうと、彼には何の違いもない。His nature is free of conditions. Win or lose, It makes no difference to him. Alone in the forest or out in the world, A god in heaven or a simple beggar, It makes no difference! 彼は二元性に縛られない。富や快楽、義務や識別も彼には意味のないこと。何を成し遂げようと、成し遂げまいと気にしない。He is free of duality. Wealth or pleasure, Duty or discrimination Mean nothing to him. What does he care What is accomplished or neglected? この生で自由を見いだした探求者は、義務も欲望もハートにとどめない。彼にはすることがない、ただ、あるがままに生きるだけ。Finding freedom in this life, The seeker takes nothing to heart, Neither duty nor desire. He has nothing to do But to live out his life. 師は欲望という境界を越えて生きる。妄想、はたまた世界。真理への瞑想、解脱そのもの、それらが彼にとって何だというのだろう？The master lives beyond the boundaries of desire. Delusion or the world, Meditation on the truth, Liberation itself-- What are they to him? あなたは世界を見る、だからそれを消し去ろうとする。 だが師にはそんな必要がない、欲望がないからだ。 彼は見ているが何も見ていないのだ。You see the world And you try to dissolve it. But the master has no need to. He is without desire. For though he sees, He sees nothing. 神を見たとき、あなたは神に瞑想する。「私は神だ」と言いながら。 だがあなたに想念がないとき、二というものはなく、ただ一なるものだけが存在することを理解する。 だとすれば、いったい誰が誰に瞑想出来るというのか？ When you have seen God You meditate on Him, Saying to yourself, "I am He." But when you are without thought And you understand there is only one, Without a second, On whom can you meditate? 心が迷い混乱したとき、あなたは精神集中を修練する。 だが師はかき乱されることがない。彼には達成すべき事がない。 いったい達成しなければならないような何が残されているというのだろう？When you are distracted, You practice concentration. But the master is undistracted. He has nothing to fulfill. What is there left for him to accomplish?彼は普通の人のようにふるまう。だが内側では全く異なっている。彼は自己の内に、いかなる欠点も、いかなる混乱も、瞑想の必要性も見ない。He acts like an ordinary man. But inside he is quite different. He sees no imperfection in himself, Nor distraction, Nor any need for meditation. 彼は目覚め、満たされ、欲望から解き放たれている。 彼は存在するわけでもなく、存在しないわけでもない。 彼はいつも動いているように見える。 だが、彼は何もしていない。He is awake, Fulfilled, Free from desire. He neither is nor is not. He looks busy, But he does nothing. 奮闘していようと、静かにしていようと、彼は決して乱されない。 何であれ、起こるに任せて自由にふるまう。そして彼は幸せだ。Striving or still, He is never troubled. He does whatever comes his way, And he is happy.
2013年04月13日
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第18章の3マスター
彼には欲望がない。彼は鎖を解き放って、雲の上を歩く。 風に舞う木の葉のように、生から生へと自由に舞い踊る。He has no desires. He has cast off his chains. He walks on air. He is free, Tumbling like a leaf in the wind, From life to life. 彼は世界の彼方へと消え去った。喜びや悲しみを越えて。 彼の心はいつもさわやか。あたかも身体がないかのように生きる。 He has gone beyond the world, Beyond joy and sorrow. His mind is always cool. He lives as if he had no body. 彼の心は清らか、真我の歓喜の中に在る。 彼には放棄したいものがなく、欠けているものもない。His mind is cool and pure. He delights in the Self. There is nothing he wishes to renounce. He misses nothing. 彼の心は本来空、彼はあるがままに生きる。 彼は普通の人ではない、賞賛や非難は、彼には何の意味もない。His mind is naturally empty. He does as he pleases. He is not an ordinary man. Honor and dishonor mean nothing to him.「これをするのは身体であって、私ではない」 「私の本性は純粋だ」この想いを胸に、何をしようと、彼は何もしていない。"The body does this, not I." "My nature is purity." With these thoughts, Whatever he does, He does nothing. だが、彼は知らぬふりをする。彼はこの生で自由を見いだした。だが、彼は普通の人のようにふるまう。それでも彼は愚かではない。幸せに輝き、世界を楽しむ。But he pretends not to know. He finds freedom in this life, But he acts like an ordinary man. Yet he is not a fool. Happy and bright, He thrives in the world.気まぐれな心に疲れ果て、ついに彼は落ちついた。 彼は知ることも考えることもなく、聞くことも見ることもない。Weary of the vagaries of the mind, He is at last composed. He does not know or think, Or hear or see. 彼は心乱されず、瞑想もしない。 束縛されることもなく、自由も求めない。 彼は世界を見るが、それが幻であることを知っている。 彼は神のように生きる。Undistracted, He does not meditate. Unbound, He does not seek freedom. He sees the world, But knows it is an illusion. He lives like God. たとえ静かにしていても、利己的な人の心はせわしい。 たとえ忙しくしていても、無私無欲の人は静かだ。Even when he is still, The selfish man is busy. Even when he is busy, The selfless man is still.
2013年04月13日
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第18章の4マスター
彼は自由だ、彼の心は困難や快楽に揺るがない。 行為や欲望や疑いから解放され、彼は静かに輝く。He is free. His mind is unmoved By trouble or pleasure.彼の心は瞑想や行為のために努力しない。 彼の心は、意図せず瞑想し行為する。His mind does not strive To meditate or to act. It acts or meditates without purpose. 愚か者が真理を耳にすると混乱する。 賢い人がそれを聞くと内側に向かう。 彼は愚か者のように見える、だが彼は混乱しない。When a fool hears the truth, He is muddled. When a wise man hears it, He goes within. He may look like a fool, But he is not muddled. 愚か者は、心の制御と集中を修練する。 だが師は眠る人のように自己の内に安らぎ、それ以上何もすることはないと知っている。The fool practices concentration And control of the mind. But the master is like a man asleep. He rests in himself And finds nothing more to do. 努力しようと静かにしていようと、愚か者が平和を見いだすことはない。だが師は、ただ物事をあるがままに知って平和を見いだす。Striving or still, The fool never finds peace. But the master finds it Just by knowing how things are. この世で、人はあらゆる道を探り続ける。 だが彼らは、愛すべき真我を見逃してしまう。 目覚めていて、純粋で、完全で、満ち足りた、世界を越えた愛すべき真我を。In this world Men try all kinds of paths. But they overlook the Self, The Beloved. Awake and pure, Flawless and full, Beyond the world. 愚か者は集中を修練しても、決して自由を見いだせないだろう。 だが、師がしくじることはけっしてない。 ただ、物事をあるがままに知っているから、彼は自由でいて揺るぎない。The fool will never find freedom By practicing concentration. But the master never fails. Just by knowing how things are, He is free and constant. 愚か者は神に成りたいと願うため、決して神を見いだせない。 師が神になりたいと願うことはない、彼はすでに神なのだ。Because the fool wants to become God, He never finds him. The master is already God, Without ever wishing to be.愚か者は根拠なく、自由を求めて苛立ち、世界をきりきり舞いさせるだけ。だが、師はすべての苦しみの根を断ち切る。The fool has no foundation. Fretting to be free, He only keeps the world spinning. But the master cuts at its root, The root of all suffering. 愚か者は平和を探そうとするため、それを見いだせずにいる。 だが、師は常に平和だ、なぜなら、物事をあるがままに知っているから。Because the fool looks for peace, He never finds it. But the master is always at peace, Because he understands how things are. 世界に注意をはらっていたら、どうして自分自身を見ることができよう？ 師はあれやこれによって心乱されない。 彼は自分自身を見る、不変の真我を。If a man looks to the world, How can he see himself? The master is never distracted by this or that. He sees himself, The Self that never changes. 愚か者は心を制御しようとして必死だ。いったいどうしてそれが可能だろう？ 賢く、自己を愛する人にそれは自然に起こるのだ。The fool tries to control his mind. How can he ever succeed? Mastery always comes naturally To the man who is wise And who loves himself. ある人は存在を信じ、ある人は「何も存在しない」と言う。 そのどちらも信じない人は稀だ。彼は混乱することがない。One man believes in existence, Another says, "There is nothing!" Rare is the man who believes in neither. He is free from confusion.愚か者は、真我が純粋で分割不可能だと知っているかもしれない。だが、愚かさゆえ、決してそれを見いだせない。彼は一生悩み続ける。The fool may know that the Self Is pure and indivisible. But because of his folly, He never finds it. He suffers all his life.自由を求める人の心は支えもなくつまずく。 だが、すでに自由になった人の心は自らの足で立ち、熱情に溺れることがない。The mind of a man who longs to be free Stumbles without support. But the mind of a man who is already free Stands on its own. It is empty of passion. 感覚は虎だ、臆病な人は、虎を見ると一目散に近くの洞窟へと逃げだして、集中や瞑想を修練する。The senses are tigers. When a timid man catches sight of them, He runs for safety to the nearest cave, To practice control and meditation. だが、無欲の人はライオンだ。出くわした途端に逃げ出すのは感覚のほう！ まるで象のようにこっそりと走り去る。逃げ切れなかった時は、奴隷のように彼に仕えるのだ。But a man without desires is a lion. When the senses see him, It is they who take flight! They run away like elephants, As quietly as they can. And if they cannot escape, They serve him like slaves.疑いをもたず、真我と一つになった人の心は、もはや自由を求めない。彼は、見、聞き、触れ、嗅ぎ、味わいながら、この世で幸せに暮らす。A man who has no doubts And whose mind is one with the Self No longer looks for ways to find freedom. He lives happily in the world, Seeing and hearing, Touching and smelling and tasting. ただ真理を聞いただけで、彼の心は無限に開かれる。その気づきは純粋そのもの。彼は努力や静寂を気にかけない。彼は自分が無関心でいることにさえ無関心だ。Just by hearing the truth He becomes spacious And his awareness pure. He is indifferent To striving or stillness. He is indifferent To his own indifference. 師は子どものようだ、良い事も悪いことも、何であれ、起こるにまかせて振る舞う。The master is like a child. He does freely whatever comes his way, Good or bad. 自分の足で立つことで、人は幸福を見いだす。自分の足で立つことで、人は自由を見いだす。自分の足で立つことで、彼は世界を越える。自分の足で立つことで、彼は究極にたどりつく。By standing on his own A man finds happiness. By standing on his own A man finds freedom. By standing on his own He goes beyond the world. By standing on his own He finds the end of the way.真我を実現するとき、人は行為者でもそれを楽しむ者でもない。 彼の心のさざ波は静まったのだ。When a man realizes He is neither the doer nor the enjoyer, The ripples of his mind are stilled.師の道は束縛がなく、はかりごともない。彼は輝く。 だが、愚か者に平和はない、その心は欲望で渦巻いている。The master's way is unfettered And free of guile. He shines. But for the fool There is no peace. His thoughts are full of desire. 師は心から解放された。彼の心は自由だ。この自由の中で、彼は遊び、素晴らしい時を過ごす！時には山奥の洞窟に隠れて暮らす。The master is free of his mind, And his mind is free. In this freedom he plays. He has a wonderful time! Or he withdraws And lives in a mountain cave.
2013年04月13日
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第18章の5マスター
王様であれ、女性であれ、あるいは親愛なる人と出会っても、師は何も欲しない。神や聖地や聖典に精通した人を讃えたとしても、彼のハートには何の願望もない。まったくといって無いのだ！If the master encounters A king or a woman Or someone he dearly loves, He is without desire. And when he honors A god or a holy place Or a man versed in the scriptures, There is no longing in his heart. None at all! 彼は心乱されない、たとえ召し使いが彼を見下したとしても、あるいは、妻や息子や孫が彼をあざ笑ったとしても、たとえ、家族全員が彼を馬鹿にしたとしても動じない。He is unperturbed Even when his servants despise him, Or his wives, sons, and grandsons mock him. Even when his whole family makes fun of him, He is undismayed. 彼にとって苦痛は苦痛ではなく、快楽は快楽ではない。 ただ、彼のような人だけが、その崇高な精神を知っている。For him there is no pain in pain, No pleasure in pleasure. Only those who are like him Can know his exaltation.彼には姿、形がない、彼の姿は空なのだ。 彼は不変で純粋だ。彼には人を世間に縛り付ける義務という感覚がない。He has no form. His form is emptiness. He is constant and pure. He has no sense of duty, Which only binds men to the world. 師は義務を果たしながらも、決して煩わされない。 愚か者は務めを怠りながらも、心乱され、落ち着かない。The master fulfills his duties And is always untroubled. The fool does nothing And is always troubled and distracted.師はなすべきことを完全な平静さをもって行う。 座るとき、彼は幸せだ。話し、食べるとき彼は幸せだ。眠るときも幸せだ。来るときも去るときも幸せだ。The master goes about his business With perfect equanimity. He is happy when he sits, Happy when he talks and eats, Happy asleep, Happy coming and going. 彼は自己の本性を知っている。だから普通の人のように苛立つこともなく、するべき事を成し遂げる。 広大な湖の水面のように穏やかに輝いている。 彼の悲しみは終わったのだ。Because he knows his own nature, He does what he has to without feeling ruffled Like ordinary people. Smooth and shining, Like the surface of a vast lake. His sorrows are at an end. 愚か者の心は、静かにしていても忙しい。 師は忙しくしていても、静寂の実りを得る。The fool is busy Even when he is still. Even when he is busy The master gathers the fruits of stillness. 愚か者はしばしば所有物を放棄したりする。 師はもはや身体に執着しない、いったいどうして彼が魅力や嫌悪を感じるというのだろう？The fool often spurns his possessions. The master is no longer attached to his body. So how can he feel attraction or aversion? 愚か者の気づきは、考えることや考えないようにすることでいつも限られている。内なる生を生きる人の気づきは、たとえ忙しく考えているように見えても、気づきそのものを越えている。The awareness of the fool is always limited By thinking, or by trying not to think. The awareness of the man who lives within, Though he may be busy thinking, Is beyond even awareness itself. 師は子どものようだ、その行為には何の動機もない。 彼は純粋だ、何をしようとも、超然と見守っている。The master is like a child. All his actions are without motive. He is pure. Whatever he does, he is detached.
2013年04月13日
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第18章の6マスター
彼は祝福を受けたのだ、真我の本性を理解し、もはや心は渇望しない。何を見ようと、聞こうと、嗅ごうと、触れようと、味わおうと、どんな状況でも彼は変わらない。He is blessed. He understands the nature of the Self. His mind is no longer thirsty. He is the same under all conditions, Whatever he sees or hears, Or smells or touches or tastes. 師は大空のよう、決して変わる事がない。 世界やその反映が、彼にとって何の意味があるというのか？ 探求や、探求の終焉、それが彼にとって何だというのか？The master is like the sky. He never changes. What does the world matter to him, Or its reflection? What does he care about seeking, Or the end of seeking? 彼はいつも変わらない、勝利は彼のもの。彼は世界を征服したのだ。 彼は本来無限なるもの、自己の完全なる本質そのもの。He is ever the same. The victory is his. He has conquered the world. He is the embodiment Of his own perfect essence, By nature one with the infinite. これ以上、何をいうことがあろう？ 彼は真理を知り、もはや快楽も解脱も望まない。いつであれ、どこであれ、彼は熱情から自由なのだ。What more is there to say? He knows the truth. He has no desire for pleasure or liberation. At all times, in all places, He is free from passion. 心ともに現れる二元性の世界を、彼は棄て去った。それはただの名前でしかない。彼は純粋な気づきだ、なすべき事はもはやない。He has given up the duality of the world Which arises with the mind And is nothing more than a name. He is pure awareness. What is there left for him to do? 純粋な人は、何も存在しないことを知っている。それはみな幻影のしわざ。彼は目には見えないものを見ている。その本性は平和だ。The man who is pure knows for certain That nothing really exists; It is all the work of illusion. He sees what cannot be seen. His nature is peace. かれは世界という現れを見ない。規則や無執着、放棄や自己制御、それが彼にとって何だというのだろう？彼の姿は純粋な輝く光なのだ。He does not see the world of appearances. So what do rules matter to him, Or dispassion, renunciation, and self-control? His form is pure and shining light. 彼は世界を見ない。喜びや悲しみ、束縛や解脱、それが彼にとって何だというのだろう？ 彼は限りなく輝いている。He does not see the world. So what does he care for joy or sorrow, Bondage or liberation? He is infinite and shining. 理解が起こる前は、世界という幻影が支配している。だが、師は熱情から自由だ。彼には「私」も「私のもの」もない。そして彼は輝く。Before the awakening of understanding The illusion of the world prevails. But the master is free of passion. He has no "I," He has no "mine," And he shines! 彼は真我が苦しむことも、死ぬこともないと知っている。 だから知識や世界のことを気にかけない。 「私は身体だ」や「身体は私のものだ」という感覚ももたない。He sees that the Self never suffers or dies. So what does he care for knowledge Or the world? Or the feeling "I am the body," "The body is mine"? 愚か者は、精神集中や霊的修練をあきらめるやいなや、空想や欲望のとりこになる。真理を耳にした後でさえ、愚か者は愚かな考えにしがみつく。彼は必死になって、平静と落ち着きを保とうとする。だが、彼の内面は欲望で渦巻いている。The moment a fool gives up concentration And his other spiritual practices, He falls prey to fancies and desires. Even after hearing the truth, The fool clings to his folly.He tries hard to look calm and composed, But inside he is full of cravings. 真理が理解されたとき、仕事は消え去る。 他の者達の目には、師は仕事をしているように映る。 だが、実際、彼は話をしているわけでも、何かをしているわけでもない。彼には恐れがない、彼は常に変わらない。彼には失うものがない。 彼にとって暗闇はなく、光もない。全く何も存在しないのだ。When the truth is understood, Work falls away. Though in the eyes of others The master may seem to work, In reality he has no occasion To say or to do anything. He has no fear. He is always the same. He has nothing to lose. For him there is no darkness, There is no light. There is nothing at all. 彼には自分自身という存在がない、彼の本性を描写することは出来ない。忍耐や識別や勇気、それが彼にとって何だというのだろう？He has no being of his own. His nature cannot be described. What is patience to him, Or discrimination or fearlessness? 師の目には何も存在しない。天国もなければ地獄もない。解脱などと言うものもありはしないのだ。 これ以上何が言えよう。In the eyes of the master There is nothing at all. There is no heaven. There is no hell. There is no such thing as liberation in life. What more is there to say? 彼は何も得ることを期待しない。何も失うことを恐れない。彼の心は落ち着き、甘露の雨を浴びている。Nothing he hopes to win, Nothing he fears to lose. His mind is cool and drenched with nectar. Free from desire, 彼は欲望から自由で、心の平和な人をほめることもなく、心の邪悪な人を責めることもない。喜びにも悲しみにも、変わらず幸せだ。何も為すべき事はないと知っているのだ。Free from desire, He neither praises the peaceful Nor blames the wicked. The same in joy and sorrow, He is always happy. He sees there is nothing to do. 彼は世界を憎まない、真我を求めない。彼は喜びや悲しみから解放された。彼は生きていない、そして死んでもいない。He does not hate the world. He does not seek the Self. He is free from joy and sorrow. He is not alive, And he is not dead. 彼には家族への執着がない、欲望や感覚から解き放たれ、身体のことを心配しない。師は何も期待せず、ただ輝く。He is not attached to his family. Free from the desire of the senses, He does not care about his body. The master expects nothing, And he shines. Whatever befalls him, 何が起ころうと、彼はいつも幸せだ。 彼は風の向くままにさまよう。 どこにいようと、日が暮れたとき居るところが彼の眠る場所だ。He is always happy. He wanders where he will. And wherever he finds himself When the sun sets, There he lies down to rest.
2013年04月13日
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第18章の7マスター
身体が生きようと死のうとかまいはしない。彼は自己の存在の中に確立し、生と死の輪廻を越えたのだ。彼は喜びに満ちている。何事にも執着せず、所有せず、自立している。彼の疑問は晴れた彼は一つのことを別の事に対立させることなく、思うがままに生きる。Whether his body rises or falls, the great-souled one gives it no thought, having forgotten all about samsara in coming to rest on the ground of his true nature.師は輝く、彼は決して「私のもの」とは言わない。金も石も、土も、彼にとってはみな同じ。怠惰に浸ることも、活動に夢中になることもない。彼はハートのくびきを断ち切ったのだ。The wise man has the joy of being complete in himself and without possessions, acting as he pleases, free from duality and rid of doubts, and without attachment to any creature.彼に並ぶ者がどこにいよう、何も気にかけず、幸福で、自由な人。その心には欲望のかけらさえない。 ただ無欲の人だけが、見ることなしに見、話すことなしに話し、知ることなく知る。The wise man excels in being without the sense of "me". Earth, a stone, or gold are the same to him. The knots of his heart have been rent asunder, and he is freed from greed and blindness.Who can compare with that contented, liberated soul who pays no regard to anything and has no desire left in his heart? Who but the upright man without desire knows without knowing, sees without seeing, and speaks without speaking?彼の目には、善と悪の違いは溶け去った。 王様であろうと乞食であろうと、無欲の人だけが輝くのだ！ Beggar or king, he excels who is without desire, and whose opinion of things is rid of "good" and "bad." 彼には、まったく邪心がない。彼は道を見いだしたのだ、彼は純真そのもの。自制することも、自由奔放にすることも、気にかけない。真理を探し求めることにさえ全く関心がない。There is neither dissolute behaviour nor virtue, nor even discrimination of the truth for the sage who has reached the goal and is the very embodiment of guileless sincerity.彼は無欲で、真我の内に幸せに安らぐ。悲しみは終わりを告げた、彼が何を感じているのか誰が知ろう？That which is experienced within by one who is desireless and free from pain, and content to rest in himself -- how could it be described, and of whom? たとえぐっすり眠っている時でさえ、彼は眠っていない。 たとえ夢を見ているときでさえ、彼は夢を見ていない。 何であれ起こるにまかせて彼は幸せだ。The wise man who is contented in all circumstances is not asleep even in deep sleep, nor sleeping in a dream, nor waking when he is awake. 彼は考えることなしに考え、感じることなしに感じる。 彼は聰明だが心を持たない。 彼には人格があるが、自分という考えがない。The seer is without thoughts even when thinking, without senses among the senses, without understanding even in understanding, and without a sense of responsibility even in the ego. 彼は幸せでもなく、不幸せでもない。 冷淡ではなく、とらわれてもいない。 自由ではなく、自由を求めてもいない。 彼はこれではなく、あれでもない。Neither happy nor unhappy, neither detached nor attached, neither seeking liberation nor liberated, he is neither something nor nothing. 混乱のさなかでも、彼は乱されない。 瞑想のさなかでも、彼は瞑想してはいない。 愚かしいが、愚かではない。 すべてを知っていながら、何も知らない。Not distracted in distraction, in mental stillness not poised, in stupidity not stupid, that blessed one is not even wise in his wisdom.彼は常に内なる生を生きている。彼はどこにいても同じだ。 行為や義務は、彼には何の意味ももたない。無欲ゆえに、為してきたことや為しえなかったことを気にかけることがない。The liberated man is self-possessed in all circumstances and free from the idea of "done" and "still to do." He is the same wherever he is and without greed. He does not dwell on what he has done or not done. 非難が彼を当惑させることはなく、賞賛がかれを有頂天にさせることもない。人生を楽しむことも、死を恐れることもない。He is not pleased when praised nor upset when blamed. He is not afraid of death nor attached to life. 彼の心は静かだ。森林に孤独を求めることも、群衆から逃げ出すこともない。いつであれ、どこであれ、彼は一なるものとしてとどまる。A man at peace does not run off to popular resorts or to the forest. Whatever and wherever, he remains the same.
2013年04月13日
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第19章 自己の輝き
真理の刺抜きで、私はハートの暗い片隅にひそむ沢山の批判の棘を抜き取った。Using the tweezers of the knowledge of the truth I have managed to extract the painful thorn of endless opinions from the recesses of my heart. 私は自己の輝きの内にとどまる。 富や快楽、義務や識別、二元性や非二元性、それがいったい何だというのだろう？For me, established in my own glory, there are no religious obligations, sensuality, possessions, philosophy, duality, or even nonduality. 昨日とは、明日とは？ そして今日とは何か？ 空間とは？ 永遠とは何か？ 私は自己の輝きの内にとどまる。 For me established in my own glory, there is no past, future, or present. There is no space or even eternity.真我とは、非真我とは何か？ 考える事とは、考えない事とは何か？ 善、あるいは悪とは何か？ 私は自己の輝きの内にとどまる。 For me established in my own glory, there is no self or non-self, no good or evil, no thought or even absence of thought. 私には恐れがない。 歩く事、夢見ること、眠ること、それが何だというのだろう？ たとえエクスタシーでさえも。For me established in my own glory, there is no dreaming or deep sleep, no waking nor fourth state beyond them, and certainly no fear. 遠いことや近いこと、外側や内側、粗雑さや繊細さ、それが何だというのだろう？ 私は自己の輝きの内にとどまる。 For me established in my own glory, there is nothing far away and nothing near, nothing within or without, nothing large and nothing small. 心を溶かし去ること、あるいは最高の瞑想、世界やそのあらゆる業、生や死、それが何だというのだろう？私は自己の輝きの内にとどまる。 For me established in my own glory, there is no life or death, no worlds or things of this world, no distraction and no stillness of mind. なぜ智慧や人生の３つの目的や、ヨーガや真理の知識について語るのか？ いったい何のために語るのか！ 今、私はハートで生きる。 For me remaining in myself, there is no need for talk of the three goals of life, of yoga or of knowledge.
2013年04月12日
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第20章 私は満たされた
私は満たされた。 自然界の構成元素、身体や感覚、あるいは心、それらが私にとって何だというのだろう？ 虚空や絶望とは一体何か？In my unblemished nature there are no elements, no body, no faculties, no mind. There is no void and no despair.聖典や真我の知識、あるいは感覚から自由になった心とは一体何か？ 幸福や欲望からの自由とは何か？ 私は常に二のない一なるもの For me, free from the sense of dualism, there are no scriptures, no self-knowledge, no mind free from an object, no satisfaction and no freedom from desire. 知識や無知、解放や束縛、それらは何か？ 「私」とは何か？、あるいは「私のもの」とは？ あるいは「これ」とは？ あるいは真我の本当の姿とは？ There is no knowledge or ignorance, no "me," "this," or "mine," no bondage, no liberation, and no property of self-nature. 私は常に一なるもの、 生きながらの解脱、死んでからの解脱、あるいは現世のカルマなど、何を気にするというのだろう？ 私は常に「私」なしに在る。For him who is always free from individual characteristics there is no antecedent causal action, no liberation during life, and no fulfilment at death. だから行為する者や、それを楽しむ者がどこにいるというのだろう？ 現れては消え去る想念とは何か？不可視の世界や、可視の世界とは何か？For me, free from individuality, there is no doer and no reaper of the consequences, no cessation of action, no arising of thought, no immediate object, and no idea of results.ハートの中で私はひとつ。この世界とは何か？ 自由、知識、一なる者を探し求めているのは誰なのか？ 誰が束縛され、誰が自由だというのか？ There is no world, no seeker for liberation, no yogi, no seer, no one bound and no one liberated. I remain in my own nondual nature. ハートの中で私はひとつ。 創造や崩壊とは何か？ 探求や、探求の終焉とは何か？ 探求者とは誰か？彼は何を見い出したというのか？There is no emanation or return, no goal, means, seeker or achievement. I remain in my own nondual nature. 私は永遠に純粋だ。 誰が知り、何を知り、どうやって知ったのかなど、何を気にするというのだろう？知識について何を気にするというのだろう？ 存在する物や、存在しない物について、何を気にするというのだろう？For me who am forever unblemished, there is no assessor, no standard, nothing to assess, and no assessment. 私は永遠に静かだ。 喜びや悲しみ、混乱や集中、理解や妄想とは何か？ For me who am forever actionless, there is no distraction or one-pointedness of mind, no lack of understanding, no stupidity, no joy and no sorrow. 私には思考がない。 幸福や災難とは何か？、ここ、そして今、あるいは彼方なるものとは何か？For me who am always free from deliberations there is neither conventional truth nor absolute truth, no happiness and no suffering. 私は永遠に純粋だ。幻影、あるいは世界とは何か？ アートマン、あるいはブラフマンとは何か？For me who am forever pure there is no illusion, no samsara, no attachment or detachment, no living organism, and no God.二のない一なるもの、私は常に変わらない。 ハートの内に私はとどまる。 For me who am forever unmovable and indivisible, established in myself, there is no activity or inactivity, no liberation and no bondage. 努力や静寂のために何が必要だというのか？ 自由あるいは束縛とは何か？聖典あるいは教えとは？人生の目的とは何か？ 弟子とは、そして師とは誰か？For me who am blessed and without limitation, there is no initiation or scripture, no disciple or teacher, and no goal of human life.私に限界はない。 私はシヴァ。 私からは何も現れない、私の中には一も二もない。 何も存在せず、無も存在しない。 これ以上何を言うことがあろう？There is no being or non-being, no unity or dualism. What more is there to say? There is nothing outside of me.
2013年04月12日
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ウニヒピリと真我
あなたの真我に目覚めなさい。あなたのウニヒピリを愛おしみ、ゼロになりなさい。その時現れるあなたと、あなたのウニヒピリの本性は、幸福、平和、そして輝き！ いにしえより語られる、サット、チット、アーナンダ。全ての無明は夢のように消え去る。 ウニヒピリを無視して、世俗のものごとをたくわえることで、いったいどれほどの喜びを得るというのか？幸福を見いだしたいなら、ウニヒピリと一つになって、すべての世俗の争いを手放しなさい。 義務感という苦悩が、灼熱の太陽のようにあなたのウニヒピリを焼き焦がした。静寂の雨をあびてごらん、そのやさしく降りそそぐ静けさの中で、あなたとあなたのウニヒピリは、一つになって、あなたは限りない幸福に、ゼロに、空に気づくでしょう。
2013年04月04日
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すべてを手放しなさい、今。
あなたは純粋で静かな澄み切った気づきの空間。そこには誕生も行為も「私」もない。 あなたは一なるもの、変化も死もありえない。 見るものすべてにあなたは存在している、ただあなただけ。腕輪や足輪や、揺れる足飾りが、みな同じ金でできているように。「私はこれではない」「私は神だ」そんな区別は棄て去るがいい、すべてが真我なのだ、あらゆる意図を手放しなさい。そして幸せでありなさい。 世界は無知から生まれる。ただあなただけが真実なのだ。あなたから分離した人など誰もいない。神でさえも。 あなたは純粋な気づき。世界はただの幻にすぎない。これを悟れば欲望は消え去る、あなたは平和を見いだしたのだ。なぜなら、本当に何も存在しないのだから。 存在の大海の中には、ただ一なるものだけが在る。いままでも、これからも、ただ一なるものだけが在る。あなたは既に満たされているだ。どうして束縛されたり、自由になったり出来るというのか？どこへゆこうとも幸せでありなさい！ 決して肯定や否定に心を乱されてはならない。静かになりなさい、あなたは気づきそのもの。自己の本性のまま、幸福に生きるがよい。 あなたは幸福そのものなのだ。 考えることがいったい何の役に立つというのか？きっぱりと、瞑想など棄て去るがいい。何も心にとどめてはならない。あなたは真我、あなたは自由だ。 My son, you consist of pure consciousness, and the world is not separate from you. So who is to accept or reject it, and how, and why? 15.12 How can there be either birth, karma, or responsibility in that one unchanging, peaceful, unblemished, and infinite consciousness which is you? 15.13 Whatever you see, it is you alone manifest in it. How can bracelets, armlets and anklets be different from the gold they are made of? 15.14 Giving up such distinctions as "He is what I am," and "I am not that," recognise that "Everything is myself," and be without distinction and happy. 15.15 It is through your ignorance that all this exists. In reality you alone exist. Apart from you there is no one within or beyond samsara. 15.16 Knowing that all this is just an illusion, one becomes free of desire, pure receptivity, and at peace, as if nothing existed. 15.17 Only one thing has existed, exists and will exist in the ocean of being. You have no bondage or liberation. Live happily and fulfilled. 15.18 Being pure consciousness, do not disturb your mind with thoughts of for and against. Be at peace and remain happily in yourself, the essence ofjoy. 15.19 Give up meditation completely but don't let the mind hold on to anything. You are free by nature, so what will you achieve by forcing the mind? 15.20
2013年04月04日
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You are not equal with
あなたは身体ではない、身体はあなたではない。あなたは行為者ではない、それを楽しむ人でもない。あなたは純粋な気づき、すべてのものごとを見守る観照者だ。期待もせず自由だ。どこへ行こうと幸せでありなさい。 You are not the body, nor is the body yours, nor are you the doer of actions or the reaper of their consequences. You are eternally pure consciousness, the witness, in need of nothing -- so live happily.
2013年04月04日
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今いるところで。
おはようございます。 今日（4月04日）の珠玉のリーディングをお届けします。 あなたが今いるところで、良い働きをしなさい。そうすれば、主が道を開いてくださる！ Fill the place better WHERE YE ARE, and the Lord will open the way! (602-7) それでは今日も素晴らしい１日になりますように！ NPO法人 日本エドガー・ケイシーセンター http://edgarcayce.jp
2013年04月04日
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Introduction2 by Thomas Byrom
Who was this Ashtavakra, this uncompromising poet and saint?Since Ashtavakra's whole point is that individual identity is an illusion, it is perfect irony that the only certain thing we can say about him is that he was not Ashtavakra. He was an anonymous master who adopted Ashtavakra's character as he found it represented in a number of tales in classical Indian literature, and used it as a suitably faceless mask through which to deliver his gospel of self-effacement.The best known tale, in the Mahabharata, explains how he got his name, which means 'eight twists'. When still in his mother's womb, Ashtavakra overheard his father Kahoda reciting the Vedas. Though still an unborn he already knew the scriptures, and hearing his father's mistakes, he called out to correct him. Kahoda was insulted and cursed him, and in due course he was born with deformed limbs.Some years later, at the court of Janaka, Kahoda engaged in a debate with the great scholar Bandin, son of King Varuna. He was defeated, and Bandin had him drowned.When Ashtavakra was twelve he discovered what had happened. He went at once to Janaka's court where he beat Bandin in a debate. Bandin then explained that his father had not been drowned, but had been banished to the bottom of the sea to serve King Varuna. He released Kahoda, who wished at once to lift the curse from his son. He told Ashtavakra to bathe in the river Samanga. When he came out of the water, his body was straight.There is another story about him in the Vishnu Purana. As Ashtavakra was performing penances under water, celestial nymphs gathered and sang for him. He was so delighted, he gave them a boon: they would all marry Krishna. But when he came out of the water, the nymphs saw his deformities and made fun of him. Ashtavakra added a curse to the boon: after their marriage they would all fall into the hands of robbers. And so it happened. They all married Krishna, but after his death, despite the efforts of Arjuna, they were all carried off by robbers.The moral of both stories is, of course, that even the ugliest form is filled with God's radiance. The body is nothing, the Self is everything. There may be, as well, some notion of the sacrificial value of deformity, of the kind we find in Saint Augustine when he remarks of the breaking of Christ's body on the cross 'his deformity forms you.'So the Ashtavakra Gita was written by an unknown master who took his inspiration from the contest between Ashtavakra and Bandin, which Ashtavakra wins by demonstrating the absolute oneness of God (brahmadavaitam).Though he casts his verses as a debate, there is, as I have said, no real dialogue. Only one voice is heard, speaking through the assumed character and with the borrowed yet potent authority and special facelessness of Ashtavakra. And it is entirely appropriate that the real master of the Gita remain forever unknown since, as he has Ashtavakra say of himself, for what he has become there is no name.We not only know next to nothing about him, we cannot even be sure when he lived. Sanskrit was so static, especially after Panini's account of it became prescriptive, a little before Christ, that its literature is hard to date on linguistic evidence alone. Since we have only the slimmest literary, historical, or philosophical evidence besides, it is very hard to date the Ashtavakra Gita with any accuracy.Indian editors usually argue, with some sentimentality, that it was written in the same age as or just before the Bhagavad Gita, which they date to the fifth of fourth century B.C.E., but they generally agree that the Ashtavakra Gita comes a good deal later still. Without rehearsing the arguments, we may safely guess that it was written either in the eighth century by a follower of Shankara, or in the fourteenth century during a resurgence of Shankara's teaching. As a distillation of monastic Vedanta, it certainly has all the marks of Shankara's purification of ancient Shaivism.Ashtavakra ends his Gita with a litany of self-dismissive questions, all of them utterly rhetorical.What is good or evil? Life or death? Freedom or bondage? Illusion or the world? Creation or dissolution? The Self or the not-Self?The Sanskrit literally asks 'where?' rather than 'what?'Where is the little soul, or God Himself?Within the ever-fulfilled and ubiquitous Self there is no place for these or any distinctions.There is no place even for spiritual enquiry. Who is the seeker? Ashtavakra asks. What has he found? What is seeking and the end of seeking? These final questions dissolve even the voice which asks them. Who is the disciple, and who the master? With this last gesture of self-erasure, the nameless master is finally free to declare his real identity, which he shares unconditionally with all beings.For I have no bounds.I am Shiva.Nothing arises in me, In whom nothing is single, Nothing is double.Nothing is, Nothing is not.What more is there to say?Some years ago, when we first settled in our ashram in Florida, we used to go out ridingす in the very early morning. My teacher always insisted that we take with us a much-thumbed, broken-backed but well-loved copy of the Ashtavakra Gita. We would saddle our horses before dawn and ride out along the banks of the Sebastian River. I remember the frost glazing the water, the ghostly breath of the horses, and on the western horizon the thin crescent of a Shiva moon. Once, looking back when the horses shied, I saw a panther standing in our tracks, silent and unafraid, smelling our voices.Just before the sun came up we would dismount and, gathering frosted palm fans and handfuls of oak duff, make a fire. And as the sun rose above the bright water we read aloud from the Gita.It is easy.God made all things. There is only God.When you know this Desire melts away.Clinging to nothing, You become still. . . . Thomas Byrom Kashi Foundation July 1989
2013年04月03日
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Introduction1 by Thomas Byrom
Translator's Introduction:The Mystery of Awareness I remember the moment clearly.I had escaped from my sisters, over the rocks and around the point. I was barely seven. Above me, a rough escarpment of boulders singing in the midday heat, at my feet a rock pool of perfect, inviolable stillness, and beyond, the blue vastness of the South Pacific.There was no other living creature. I was by myself, barefooted, between the cliff and the ocean.As I squatted there, watching the reflection of the wind in the unrippled pool, hearing its exhilaration high above me in the bright emptiness of the sky, I became aware for the first time of awareness itself.I had no name for it, but I could almost feel it, as if it had substance, like the water in the rock pool, or breath, like the shouting wind.I saw that I was entirely by myself in a boundless ocean of awareness.In the same instant I understood that awareness is the single mystery of life, that it enfolds all other mysteries, even the secret of the separate self.From that moment I was indelibly astonished, and I knew that all my life I would be pinching myself and asking, What is awareness? Nothing else would ever command my attention so completely. How could it? For nothing else mattered next to the constant pressure, the single compulsion of this mystery.A quarter of a century went by, and one day my teacher placed in my hands a copy of Mukerjee's edition of the Ashtavakra Gita. I had by then, in the ordinary course of my seeking, read a great deal of scripture, enough to know the truth of Ashtavakra's admonition, halfway through his own Song:My child, you can talk about holy books all you like. But until you forget everything, you will never find yourself.Understanding the vanity of scripture, I hardly expected Ashtavakra to solve in a single epiphany the mystery of awareness.And yet, as I read his spare and simple verses, I felt that here at last were words which in some measure consumed my astonishment. They spoke so directly, and so modestly. They seemed so austere, and yet so generous. I found myself once more a child of seven, tipped between the sea and the sky, but hearing now in the wind's exuberance a clearer music, touching the heart of the mystery.What is the rising or the vanishing of thought? What is the visible world, or the invisible? What is the little soul, or God Himself?Awareness. Pure awareness. The clear space, the sky, the heart of awareness.Ashtavakra's words begin after almost everything else has been said. They barely touch the page. They are often on the point of vanishing. They are the first melting of the snow, high in the mountains, a clear stream flowing over smooth and shining pebbles. Theirs is the radiance of the winter sky above Trishul, Kailash, Annapurna. My satguru, Neem Karoli Baba, called the Ashtavakra Gita 'the purest of scriptures'. All its beauty is in the transparency, its enraptured and flawless purity.It is written as a dialogue between King Janaka, the father of Sita, and his guru, Ashtavakra. But this is just a literary device, unsupported by any internal drama, and I have done away with it in my version. The Gita has only one voice, Ashtavakra's, a voice of singular compassion and uncompromised clarity. He is not concerned to argue. This is not speculative philosophy. It is a kind of knowledge. Ashtavakra speaks as a man who has already found his way and now wishes to share it. His song is a direct and practical transcript of experience, a radical account of ineffable truths.He speaks, moreover, in a language that is for all its modesty physical and direct. He is not abstract, though some translations, laboring to render his special terms faithfully, make him sound difficult, even abstruse.On the contrary, Ashtavakra is very simple.We are all one Self. The Self is pure awareness. This Self, this flawless awareness is God. There is only God.Everything else is an illusion: the little self, the world, the universe. All these things arise with the thought 'I', that is, with the idea of separate identity. The little 'I' invents the material world, which in our ignorance we strive hard to sustain. Forgetting our original oneness, bound tightly in our imaginary separateness, we spend our lives mastered by a specious sense of purpose and value. Endlessly constrained by our habit of individuation, the creature of preference and desire, we continually set one thing against another, until the mischief and misery of choice consume us.But our true nature is pure and choiceless awareness. We are already and always fulfilled.It is easy, says Ashtavakra. You are the clear space of awareness (cidakasa), pure and still, in whom there is no birth, no striving, no 'I'.Then how do we recover our original awareness? How do we dispel the illusion of separation?Some commentators suppose that Ashtavakra is really not concerned to answer these questions. For them, this Gita is a transcendent confession too pure to be useful. Others see it as earnestly didactic, a manual of conduct. Both are right. Ashtavakra is indeed wild, playful, utterly absorbed in the Self. Since words are of the mind, which arises only to obscure awareness, words are indeed folly. And who would teach folly?Ashtavakra would. His is an eminently compassionate and practical madness. Even while cutting the ground from under our feet, he shows us at every turn what to do. With a crazy solicitude, he tells us how to end our Self-estrangement.Be happy. Love yourself. Don't judge others. Forgive. Always be simple. Don't make distinctions. Give up the habit of choice. Let the mind dissolve. Give up preferring and desiring. Desire only your own awareness. Give up identifying with the body and the senses. Give up your attachment to meditation and service. Give up your attachment to detachment.Give up giving up! Reject nothing, accept nothing. Be still. But above all, be happy. In the end, you will find yourself just by knowing how things are.It would be perverse and humorless to suppose that just because Ashtavakra, with his irreducible nondualism, considers meditation merely a distracting habit, he means us to abandon our practice. Of course, from the perspective of unconditional freedom, where nothing makes any difference, meditation seems a comically self-important waste of time. But Ashtavakra makes it plain.The moment a fool gives up his spiritual practices, he falls prey to fancies and desires.God help the seeker who presumes that since he is already and always fulfilled, he can give up trying.It is all a matter of knowing. We are all indeed already perfect, but until we know it, we had better deal with our ignorance, and that can't be done just by listening to words. It requires sadhana, trying, doing what we do not wish to do. It means long, hard self-effacing work.The heart of Ashtavakra's advice is not to give up our practice, but to abandon our strenuous indolence.Striving is the root of sorrow, he says. But who understands this?Look at the master, he says. Who is lazier? He has trouble even blinking! He certainly does not run around puffing himself up looking for God or liberation, busily making excuses for not finding himself.Dealing with our ignorance also means, for almost all of us, finding someone like Ashtavakra to help us. We cannot easily break the spell ourselves. Here again, Ashtavakra is very practical. At least half of the book describes the nature of the master, the man who has found his way.It is an austere and enchanting portrait. The master is a child, a fool, a man asleep, a leaf tumbling in the wind. Inside, he is utterly free. He does exactly as he pleases. Rules mean nothing to him. He doesn't care who makes fun of him, because he is always playing and having a wonderful time. He lives as if he had no body. He seems to walk on air. He is unsmudged, like the clear sky or the smooth and shining surface of a vast lake. Because we are subject to the dualities which he has transcended, we glimpse his nature only through paradox. He sees but he sees nothing. He sees what cannot be seen. He knows but he knows nothing. He sleeps soundly without sleeping. He dreams without dreaming. He is busy, but he does nothing. He is not alive, nor is he dead.His secret, and the ultimate paradox, is that he stands on his own. He is completely by himself (svasthya). Only by an absolute indepence (svatantrya) has he discovered his absolute oneness with all things.continue…
2013年04月03日
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20 I Am Shiva
Janaka said: In my unblemished nature there are no elements, no body, no faculties, no mind. There is no void and no despair. 20.1 For me, free from the sense of dualism, there are no scriptures, no self-knowledge, no mind free from an object, no satisfaction and no freedom from desire. 20.2 There is no knowledge or ignorance, no "me," "this," or "mine," no bondage, no liberation, and no property of self-nature. 20.3 For him who is always free from individual characteristics there is no antecedent causal action, no liberation during life, and no fulfilment at death. 20.4 For me, free from individuality, there is no doer and no reaper of the consequences, no cessation of action, no arising of thought, no immediate object, and no idea of results. 20.5 There is no world, no seeker for liberation, no yogi, no seer, no one bound and no one liberated. I remain in my own nondual nature. 20.6 There is no emanation or return, no goal, means, seeker or achievement. I remain in my own nondual nature. 20.7 For me who am forever unblemished, there is no assessor, no standard, nothing to assess, and no assessment. 20.8 For me who am forever actionless, there is no distraction or one-pointedness of mind, no lack of understanding, no stupidity, no joy and no sorrow. 20.9 For me who am always free from deliberations there is neither conventional truth nor absolute truth, no happiness and no suffering. 20.10 For me who am forever pure there is no illusion, no samsara, no attachment or detachment, no living organism, and no God. 20.11 For me who am forever unmovable and indivisible, established in myself, there is no activity or inactivity, no liberation and no bondage. 20.12 For me who am blessed and without limitation, there is no initiation or scripture, no disciple or teacher, and no goal of human life. 20.13 There is no being or non-being, no unity or dualism. What more is there to say? There is nothing outside of me. 20.14
2013年04月03日
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19 My Own Splendor
Janaka said: Using the tweezers of the knowledge of the truth I have managed to extract the painful thorn of endless opinions from the recesses of my heart. 19.1 For me, established in my own glory, there are no religious obligations, sensuality, possessions, philosophy, duality, or even nonduality. 19.2 For me established in my own glory, there is no past, future, or present. There is no space or even eternity. 19.3 For me established in my own glory, there is no self or non-self, no good or evil, no thought or even absence of thought. 19.4 For me established in my own glory, there is no dreaming or deep sleep, no waking nor fourth state beyond them, and certainly no fear. 19.5 For me established in my own glory, there is nothing far away and nothing near, nothing within or without, nothing large and nothing small. 19.6 For me established in my own glory, there is no life or death, no worlds or things of this world, no distraction and no stillness of mind. 19.7 For me remaining in myself, there is no need for talk of the three goals of life, of yoga or of knowledge. 19.8
2013年04月03日
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18 The Master , 3
Whether his body rises or falls, the great-souled one gives it no thought, having forgotten all about samsara in coming to rest on the ground of his true nature. 18.86 The wise man has the joy of being complete in himself and without possessions, acting as he pleases, free from duality and rid of doubts, and without attachment to any creature. 18.87 The wise man excels in being without the sense of "me". Earth, a stone, or gold are the same to him. The knots of his heart have been rent asunder, and he is freed from greed and blindness. 18.88 Who can compare with that contented, liberated soul who pays no regard to anything and has no desire left in his heart? 18.89 Who but the upright man without desire knows without knowing, sees without seeing, and speaks without speaking? 18.90 Beggar or king, he excels who is without desire, and whose opinion of things is rid of "good" and "bad." 18.91 There is neither dissolute behaviour nor virtue, nor even discrimination of the truth for the sage who has reached the goal and is the very embodiment of guileless sincerity. 18.92 That which is experienced within by one who is desireless and free from pain, and content to rest in himself -- how could it be described, and of whom? 18.93 The wise man who is contented in all circumstances is not asleep even in deep sleep, nor sleeping in a dream, nor waking when he is awake. 18.94 The seer is without thoughts even when thinking, without senses among the senses, without understanding even in understanding, and without a sense of responsibility even in the ego. 18.95 Neither happy nor unhappy, neither detached nor attached, neither seeking liberation nor liberated, he is neither something nor nothing. 18.96 Not distracted in distraction, in mental stillness not poised, in stupidity not stupid, that blessed one is not even wise in his wisdom. 18.97 The liberated man is self-possessed in all circumstances and free from the idea of "done" and "still to do." He is the same wherever he is and without greed. He does not dwell on what he has done or not done. 18.98 He is not pleased when praised nor upset when blamed. He is not afraid of death nor attached to life. 18.99 A man at peace does not run off to popular resorts or to the forest. Whatever and wherever, he remains the same. 18.100
2013年04月03日
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18 The Master , 2
The senses are tigers. 45 When a timid man catches sight of them, He runs for safety to the nearest cave, To practice control and meditation. But a man without desires is a lion. 46 When the senses see him, It is they who take flight! They run away like elephants, As quietly as they can. And if they cannot escape, They serve him like slaves. A man who has no doubts 47 And whose mind is one with the Self No longer looks for ways to find freedom. He lives happily in the world, Seeing and hearing, Touching and smelling and tasting. Just by hearing the truth 48 He becomes spacious And his awareness pure. He is indifferent To striving or stillness. He is indifferent To his own indifference. The master is like a child. 49 He does freely whatever comes his way, Good or bad. By standing on his own 50 A man finds happiness. By standing on his own A man finds freedom. By standing on his own He goes beyond the world. By standing on his own He finds the end of the way. When a man realizes 51 He is neither the doer nor the enjoyer, The ripples of his mind are stilled. The master's way is unfettered 52 And free of guile. He shines. But for the fool There is no peace. His thoughts are full of desire. The master is free of his mind, 53 And his mind is free. In this freedom he plays. He has a wonderful time! Or he withdraws And lives in a mountain cave. If the master encounters 54 A king or a woman Or someone he dearly loves, He is without desire. And when he honors A god or a holy place Or a man versed in the scriptures, There is no longing in his heart. None at all! He is unperturbed 55 Even when his servants despise him, Or his wives, sons, and grandsons mock him. Even when his whole family makes fun of him, He is undismayed. For him there is no pain in pain, 56 No pleasure in pleasure. Only those who are like him Can know his exaltation. He has no form. 57 His form is emptiness. He is constant and pure. He has no sense of duty, Which only binds men to the world. The master fulfills his duties 58 And is always untroubled. The fool does nothing And is always troubled and distracted. The master goes about his business 59 With perfect equanimity. He is happy when he sits, Happy when he talks and eats, Happy asleep, Happy coming and going. Because he knows his own nature, 60 He does what he has to without feeling ruffled Like ordinary people. Smooth and shining, Like the surface of a vast lake. His sorrows are at an end. The fool is busy 61 Even when he is still. Even when he is busy The master gathers the fruits of stillness. The fool often spurns his possessions. 62 The master is no longer attached to his body. So how can he feel attraction or aversion? The awareness of the fool is always limited 63 By thinking, or by trying not to think. The awareness of the man who lives within, Though he may be busy thinking, Is beyond even awareness itself. The master is like a child. 64 All his actions are without motive. He is pure. Whatever he does, he is detached. He is blessed. 65 He understands the nature of the Self. His mind is no longer thirsty. He is the same under all conditions, Whatever he sees or hears, Or smells or touches or tastes. The master is like the sky. 66 He never changes. What does the world matter to him, Or its reflection? What does he care about seeking, Or the end of seeking? He is ever the same. 67 The victory is his. He has conquered the world. He is the embodiment Of his own perfect essence, By nature one with the infinite. What more is there to say? 68 He knows the truth. He has no desire for pleasure or liberation. At all times, in all places, He is free from passion. He has given up the duality of the world 69 Which arises with the mind And is nothing more than a name. He is pure awareness. What is there left for him to do? The man who is pure knows for certain 70 That nothing really exists; It is all the work of illusion. He sees what cannot be seen. His nature is peace. He does not see the world of appearances. 71 So what do rules matter to him, Or dispassion, renunciation, and self-control? His form is pure and shining light. He does not see the world. 72 So what does he care for joy or sorrow, Bondage or liberation? He is infinite and shining. Before the awakening of understanding 73 The illusion of the world prevails. But the master is free of passion. He has no "I," He has no "mine," And he shines! He sees that the Self never suffers or dies. 74 So what does he care for knowledge Or the world? Or the feeling "I am the body," "The body is mine"? The moment a fool gives up concentration 75 And his other spiritual practices, He falls prey to fancies and desires. Even after hearing the truth, 76 The fool clings to his folly. He tries hard to look calm and composed, But inside he is full of cravings. When the truth is understood, 77 Work falls away. Though in the eyes of others The master may seem to work, In reality he has no occasion To say or to do anything. He has no fear. 78 He is always the same. He has nothing to lose. For him there is no darkness, There is no light. There is nothing at all. He has no being of his own. 79 His nature cannot be described. What is patience to him, Or discrimination or fearlessness? In the eyes of the master 80 There is nothing at all. There is no heaven. There is no hell. There is no such thing as liberation in life. What more is there to say? Nothing he hopes to win, 81 Nothing he fears to lose. His mind is cool and drenched with nectar. Free from desire, 82 He neither praises the peaceful Nor blames the wicked. The same in joy and sorrow, He is always happy. He sees there is nothing to do. He does not hate the world. 83 He does not seek the Self. He is free from joy and sorrow. He is not alive, And he is not dead. He is not attached to his family. 84 Free from the desire of the senses, He does not care about his body. The master expects nothing, And he shines. Whatever befalls him, 85 He is always happy. He wanders where he will. And wherever he finds himself When the sun sets, There he lies down to rest.
2013年04月03日
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18 The Master , 1
Love your true Self, 1 Which is naturally happy And peaceful and bright! Awaken to your own nature, And all delusion melts like a dream. How much pleasure you take 2 In acquiring worldly goods! But to find happiness You must give them all up. The sorrows of duty, 3 Like the heat of the sun, Have scorched your heart. But let stillness fall on you With its sweet and cooling showers, And you will find happiness. For the world is nothing. 4 It is only an idea. But the essence of what is And of what is not Can never fail. The Self is always the same, 5 Already fulfilled, Without flaw or choice or striving. Close at hand, But boundless. When the Self is known, 6 All illusions vanish. The veil falls, And you see clearly. Your sorrows are dispelled. For the Self is free 7 And lives forever. Everything else is imagination, Nothing more! Because he understands this, The master acts like a child. When you know you are God 8 And that what is and what is not Are both imaginary, And you are at last free of desire, Then what is there left To know or to say or to do? For the Self is everything. 9 When the seeker knows this, He falls silent. He no longer thinks, "I am this, I am not that." Such thoughts melt away. He is still. 10 Without pleasure or pain, Distraction or concentration, Learning or ignorance. His nature is free of conditions. 11 Win or lose, It makes no difference to him. Alone in the forest or out in the world, A god in heaven or a simple beggar, It makes no difference! He is free of duality. 12 Wealth or pleasure, Duty or discrimination Mean nothing to him. What does he care What is accomplished or neglected? Finding freedom in this life, 13 The seeker takes nothing to heart, Neither duty nor desire. He has nothing to do But to live out his life. The master lives beyond the boundaries of desire. 14 Delusion or the world, Meditation on the truth, Liberation itself-- What are they to him? You see the world 15 And you try to dissolve it. But the master has no need to. He is without desire. For though he sees, He sees nothing. When you have seen God 16 You meditate on Him, Saying to yourself, "I am He." But when you are without thought And you understand there is only one, Without a second, On whom can you meditate? When you are distracted, 17 You practice concentration. But the master is undistracted. He has nothing to fulfill. What is there left for him to accomplish? He acts like an ordinary man. 18 But inside he is quite different. He sees no imperfection in himself, Nor distraction, Nor any need for meditation. He is awake, 19 Fulfilled, Free from desire. He neither is nor is not. He looks busy, But he does nothing. Striving or still, 20 He is never troubled. He does whatever comes his way, And he is happy. He has no desires. 21 He has cast off his chains. He walks on air. He is free, Tumbling like a leaf in the wind, From life to life. He has gone beyond the world, 22 Beyond joy and sorrow. His mind is always cool. He lives as if he had no body. His mind is cool and pure. 23 He delights in the Self. There is nothing he wishes to renounce. He misses nothing. His mind is naturally empty. 24 He does as he pleases. He is not an ordinary man. Honor and dishonor mean nothing to him. "The body does this, not I." 25 "My nature is purity." With these thoughts, Whatever he does, He does nothing. But he pretends not to know. 26 He finds freedom in this life, But he acts like an ordinary man. Yet he is not a fool. Happy and bright, He thrives in the world. Weary of the vagaries of the mind, 27 He is at last composed. He does not know or think, Or hear or see. Undistracted, 28 He does not meditate. Unbound, He does not seek freedom. He sees the world, But knows it is an illusion. He lives like God. Even when he is still, 29 The selfish man is busy. Even when he is busy, The selfless man is still. He is free. 30 His mind is unmoved By trouble or pleasure. Free from action, desire or doubt, He is still, and he shines! His mind does not strive 31 To meditate or to act. It acts or meditates without purpose. When a fool hears the truth, 32 He is muddled. When a wise man hears it, He goes within. He may look like a fool, But he is not muddled. The fool practices concentration 33 And control of the mind. But the master is like a man asleep. He rests in himself And finds nothing more to do. Striving or still, 34 The fool never finds peace. But the master finds it Just by knowing how things are. In this world 35 Men try all kinds of paths. But they overlook the Self, The Beloved. Awake and pure, Flawless and full, Beyond the world. The fool will never find freedom 36 By practicing concentration. But the master never fails. Just by knowing how things are, He is free and constant. Because the fool wants to become God, 37 He never finds him. The master is already God, Without ever wishing to be. The fool has no foundation. 38 Fretting to be free, He only keeps the world spinning. But the master cuts at its root, The root of all suffering. Because the fool looks for peace, 39 He never finds it. But the master is always at peace, Because he understands how things are. If a man looks to the world, 40 How can he see himself? The master is never distracted by this or that. He sees himself, The Self that never changes. The fool tries to control his mind. 41 How can he ever succeed? Mastery always comes naturally To the man who is wise And who loves himself. One man believes in existence, 42 Another says, "There is nothing!" Rare is the man who believes in neither. He is free from confusion. The fool may know that the Self 43 Is pure and indivisible. But because of his folly, He never finds it. He suffers all his life. The mind of a man who longs to be free 44 Stumbles without support. But the mind of a man who is already free Stands on its own. It is empty of passion.
2013年04月03日
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17 Beyond All
The man who is happy and pure 1 And likes his own company Gathers the fruit of his practice And the fruit of wisdom. The man who knows the truth 2 Is never unhappy in the world. For he alone fills the universe. Just as the elephant loves 3 The leaves of the sallaki tree, But not the neem tree, So the man who loves himself Always spurns the senses. It is hard to find 4 A man who has no desire For what he has not tasted, Or who tastes the world And is untouched. Here in the world 5 Some crave pleasure, Some seek freedom. But it is hard to find A man who wants neither. He is a great soul. It is hard to find 6 A man who has an open mind, Who neither seeks nor shuns Wealth or pleasure, Duty or liberation, Life or death. . . He does not want the world to end. 7 He does not mind if it lasts. Whatever befalls him, He lives in happiness. For he is truly blessed. Now that he understands, 8 He is fulfilled. His mind is drawn within, And he is fulfilled. He sees and he hears, He touches and smells and tastes, And he is happy. Whatever he does is without purpose. 9 His senses have been stilled. His eyes are empty. He is without desire or aversion. For him the waters of the world Have all dried up! He is not asleep. 10 He is not awake. He never closes his eyes Or opens them. Wherever he is, He is beyond everything. He is free. And the man who is free 11 Always lives in his heart. His heart is always pure. Whatever happens, He is free of all desires. Whatever he sees or hears or touches, 12 Whatever he smells or tastes, Whatever he acquires, He is free. Free from striving, And from stillness. For indeed he is a great soul. Without blame or praise, 13 Anger or rejoicing. He gives nothing. He takes nothing. He wants nothing, Nothing at all. And whoever draws near him, 14 A woman full of passion Or Death Himself, He is not shaken. He stays in his heart. He is free indeed! It is all the same to him. 15 Man or woman, Good fortune or bad, Happiness or sorrow. It makes no difference. He is serene. The world no longer holds him. 16 He has gone beyond The bounds of human nature. Without compassion Or the wish to harm, Without pride or humility. Nothing disturbs him. Nothing surprises him. Because he is free, 17 He neither craves nor disdains The things of the world. He takes them as they come. His mind is always detached. His mind is empty. 18 He is not concerned with meditation, Or the absence of it, Or the struggle between good and evil. He is beyond all, Alone. No "I," 19 No "mine." He knows there is nothing. All his inner desires have melted away. Whatever he does, He does nothing. His mind has stopped working! 20 It has simply melted away. . . And with it, Dreams and delusions and dullness. And for what he has become, There is no name.
2013年04月03日
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16 Forget Everything
My child, 1 You may read or discuss scripture As much as you like. But until you forget everything, You will never live in your heart. You are wise. 2 You play and work and meditate. But still your mind desires That which is beyond everything, Where all desires vanish. Striving is the root of sorrow. 3 But who understands this? Only when you are blessed With the understanding of this teaching Will you find freedom. Who is lazier than the master? 4 He has trouble even blinking! But only he is happy. No one else! Seeing to this, 5 Neglecting that. . . But when the mind stops setting One thing against another, It no longer craves pleasure. It no longer cares for wealth Or religious duties or salvation. Craving the pleasures of the senses, 6 You suffer attachment. Disdaining them, You learn detachment. But if you desire nothing, And disdain nothing, Neither attachment nor detachment bind you. When you live without discrimination, 7 Desire arises. When desire persists, Feelings of preference arise, Of liking and disliking. They are the root and branches of the world. From activity, desire. 8 From renunciation, aversion. But the man of wisdom is a child. He never sets one thing against another. It is true! He is a child. If you desire the world, 9 You may try to renounce it In order to escape sorrow. Instead, renounce desire! Then you will be free of sorrow, And the world will not trouble you. If you desire liberation, 10 But you still say "mine," If you feel you are the body, You are not a wise man or seeker. You are simply a man who suffers. Let Hari teach you 11 Or Brahma, born of the lotus, Or Shiva himself! Unless you forget everything, You will never live in your heart.
2013年04月03日
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15 The Clear Space of Awareness
The man who is pure of heart 1 Is bound to fulfill himself In whatever way he is taught. A worldly man seeks all his life, But is still bewildered. Detached from the senses, 2 You are free. Attached, you are bound. When this is understood, You may live as you please. When this is understood, 3 The man who is bright and busy And full of fine words Falls silent. He does nothing. He is still. No wonder Those who wish to enjoy the world Shun this understanding! You are not your body. 4 Your body is not you. You are not the doer. You are not the enjoyer. You are pure awareness, The witness of all things. You are without expectation, Free. Wherever you go, Be happy! Desire and aversion are of the mind. 5 The mind is never yours. You are free of its turmoil. You are awareness itself, Never changing. Wherever you go, Be happy. For see! 6 The Self is in all beings, And all beings are in the Self. Know you are free, Free of "I," Free of "mine." Be happy. In you the worlds arise 7 Like waves in the sea. It is true! You are awareness itself. So free yourself From the fever of the world. Have faith, my Child, have faith. 8 Do not be bewildered. For you are beyond all things, The heart of all knowing. You are the Self. You are God. The body is confined 9 By its natural properties. It comes, It lingers awhile, It goes. But the Self neither comes nor goes. So why grieve for the body? If the body lasted till the end of time, 10 Or vanished today, What would you win or lose? You are pure awareness. You are the endless sea 11 In whom all the worlds like waves Naturally rise and fall. You have nothing to win, Nothing to lose. Child, 12 You are pure awareness, Nothing less. You and the world are one. So who are you to think You can hold on to it, Or let it go? How could you! You are the clear space of awareness, 13 Pure and still, In whom there is no birth, No activity, No "I." You are one and the same. You cannot change or die. You are in whatever you see. 14 You alone. Just as bracelets and bangles And dancing anklets Are all of the same gold. "I am not this." 15 "I am He." Give up such distinctions. Know that everything is the Self. Rid yourself of all purpose. And be happy. The world only arises from ignorance. 16 You alone are real. There is no one, Not even God, Separate from yourself. You are pure awareness. 17 The world is an illusion, Nothing more. When you understand this fully, Desire falls away. You find peace. For indeed! There is nothing. In the ocean of being 18 There is only one. There was and there will be Only one. You are already fulfilled. How can you be bound or free? Wherever you go, Be happy. Never upset your mind 19 With yes and no. Be quiet. You are awareness itself. Live in the happiness Of your own nature, Which is happiness itself. What is the use of thinking? 20 Once and for all, Give up meditation. Hold nothing in your mind. You are the Self, And you are free.
2013年04月03日
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14 The Fool
By nature my mind is empty. 1 Even in sleep, I am awake. I think of things without thinking. All my impressions of the world Have dissolved. My desires have melted away. 2 So what do I care for money Or the thieving senses, For friends or knowledge or holy books? Liberation, 3 Bondage, What are they to me? What do I care for freedom? For I have known God, The infinite Self, The witness of all things. Without, a fool. 4 Within, free of thought. I do as I please, And only those like me Understand my ways.
2013年04月03日
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13 Happiness
Even if you have nothing, 1 It is hard to find that contentment Which comes from renunciation. I accept nothing. I reject nothing. And I am happy. The body trembles, 2 The tongue falters, The mind is weary. Forsaking them all, I pursue my purpose happily. Knowing I do nothing, 3 I do whatever comes my way, And I am happy. Bound to his body, 4 The seeker insists on striving Or on sitting still. But I no longer suppose The body is mine, Or is not mine. And I am happy. Sleeping, sitting, walking, 5 Nothing good or bad befalls me. I sleep, I sit, I walk, And I am happy. Struggling or at rest, 6 Nothing is won or lost. I have forsaken the joy of winning And the sorrow of losing. And I am happy. For pleasures come and go. 7 How often I have watched their inconstancy! But I have forsaken good and bad, And now I am happy.
2013年04月03日
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12 Fulfillment
First I gave up action, 1 Then idle words, And lastly thought itself. Now I am here. Ridding my mind of distraction, 2 single-pointed, I shut out sound and all the senses, And I am here. Meditation is needed 3 Only when the mind is distracted By false imagining. Knowing this, I am here. Without joy or sorrow, 4 Grasping nothing, spurning nothing, O Master, I am here. What do I care 5 If I observe or neglect The four stages of life? Meditation, Controlling the mind, These are mere distractions! Now I am here. Doing, or not doing, 6 Both come from not knowing. Knowing this fully, I am here. Thinking 7 Of what is beyond thinking Is still thinking. I gave up thinking, And I am here. Whoever fulfills this 8 Fulfills his own nature And is indeed fulfilled.
2013年04月03日
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11 Stillness
All things arise, 1 Suffer change, And pass away. This is their nature. When you know this, Nothing perturbs you, Nothing hurts you. You become still. It is easy. God made all things. 2 There is only God. When you know this, Desire melts away. Clinging to nothing, You become still. Sooner or later, 3 Fortune or misfortune May befall you. When you know this, You desire nothing, You grieve for nothing. Subduing the senses, You are happy. Whatever you do 4 Brings joy or sorrow, Life or death. When you know this, You may act freely, Without attachment. For what is there to accomplish? All sorrow comes from fear. 5 From nothing else. When you know this, You become free of it, And desire melts away. You become happy And still. "I am not the body, 6 Nor is the body mine. I am awareness itself" When you know this, You have no thought For what you have done Or left undone. You become one, Perfect and indivisible. "I am in all things, 7 From Brahma to a blade of grass." When you know this, You have no thought For success or failure Or the mind's inconstancy. You are pure. You are still. The world with all its wonders 8 Is nothing. When you know this, Desire melts away. For you are awareness itself. When you know in your heart That there is nothing, You are still.
2013年04月03日
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10 Desire
Striving and craving, 1 For pleasure or prosperity, These are your enemies, Springing up to destroy you From the presumptions of virtue. Let them all go. Hold on to nothing. Every good fortune, 2 Wives, friends, houses, lands, All these gifts and riches. . . They are a dream, A juggling act, A traveling show! A few days, and they are gone. Consider. 3 Wherever there is desire, There is the world. With resolute dispassion Free yourself from desire, And find happiness. Desire binds you, 4 Nothing else. Destroy it, and you are free. Turn from the world. Fulfill yourself, And find lasting happiness. You are one. 5 You are pure awareness. The world is not real. It is cold and lifeless. Nor is ignorance real. So what can you wish to know? Life after life you indulged 6 In different forms, Different pleasures, Sons and kingdoms and wives. Only to lose them all. . . Enough of the pursuit of pleasure, 7 Enough of wealth and righteous deeds! In the dark forest of the world What peace of mind can they bring you? How you have toiled, 8 Life after life, Pressing into painful labor Your body and your mind and your words. It is time to stop. Now
2013年04月03日
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9 Dispassion
Seeing to this, 1 Neglecting that, Setting one thing against another. . . Who is free of such cares? When will they ever end? Consider. Without passion, With dispassion, Let go. My child, 2 Rare is he, and blessed, Who observes the ways of men And gives up the desire For pleasure and knowledge, For life itself. Nothing lasts. 3 Nothing is real. It is all suffering, Threefold affliction! It is all beneath contempt. Know this. Give it up. Be still. When will men ever stop 4 Setting one thing against another? Let go of all contraries. Whatever comes, be happy And so fulfill yourself. Masters, saints, seekers: 5 They all say different things. Whoever knows this, With dispassion becomes quiet. The true master considers well. 6 With dispassion He sees all things are the same. He comes to understand The nature of things, The essence of awareness. He will not be born again. In the shifting elements 7 See only their pure form. Rest in your own nature. Set yourself free. The world is just a set of false impressions. 8 Give them up. Give up the illusion. Give up the world. And live freely.
2013年04月03日
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8 The Mind
The mind desires this, 1 And grieves for that. It embraces one thing, And spurns another. Now it feels anger, Now happiness. In this way you are bound. But when the mind desires nothing 2 And grieves for nothing, When it is without joy or anger And, grasping nothing, Turns nothing away. . . Then you are free. When the mind is attracted 3 To anything it senses, You are bound. When there is no attraction, You are free. Where there is no I, You are free. Where there is I, 4 You are bound. Consider this. It is easy. Embrace nothing, Turn nothing away.
2013年04月03日
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7 The Boundless Ocean
I am the boundless ocean. 1 This way and that, The wind, blowing where it will, Drives the ship of the world. But I am not shaken. I am the unbounded deep 2 In whom the waves of all the worlds Naturally rise and fall. But I do not rise or fall. I am the infinite deep 3 In whom all the worlds Appear to rise. Beyond all form, Forever still. Even so am I. I am not in the world. 4 The world is not in me. I am pure. I am unbounded. Free from attachment, Free from desire, Still. Even so am I. O how wonderful! 5 I am awareness itself, No less. The world is a magic show! But in me There is nothing to embrace, And nothing to turn away.
2013年04月03日
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6 Knowledge
I am boundless space. 1 The world is a clay pot. This is the truth. There is nothing to accept, Nothing to reject, Nothing to dissolve. I am the ocean. 2 All the worlds are like waves. This is the truth. Nothing to hold on to, Nothing to let go of, Nothing to dissolve. I am the mother-of-pearl. 3 The world is a vein of silver, An illusion! This is the truth. Nothing to grasp, Nothing to spurn, Nothing to dissolve. I am in all beings. 4 All beings are in me. This is the whole truth. Nothing to embrace, Nothing to relinquish, Nothing to dissolve.
2013年04月03日
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5 Dissolving
You are pure. 1 Nothing touches you. What is there to renounce? Let it all go, The body and the mind. Let yourself dissolve. Like bubbles in the sea, 2 All the worlds arise in you. Know you are the Self. Know you are one. Let yourself dissolve. You see the world. 3 But like the snake in the rope, It is not really there. You are pure. Let yourself dissolve. You are one and the same 4 In joy and sorrow, Hope and despair, Life and death. You are already fulfilled. Let yourself dissolve.
2013年04月03日
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4 The True Seeker
The wise man knows the Self, 1 And he plays the game of life. But the fool lives in the world Like a beast of burden. The true seeker feels no elation 2 Even in that exalted state Which Indra and all the gods Unhappily long for. He understands the nature of things. 3 His heart is not smudged By right or wrong, As the sky is not smudged by smoke. He is pure of heart, 4 He knows the whole world is only the Self. So who can stop him From doing as he wishes? Of the four kinds of being, 5 From Brahma to a blade of grass, Only the wise man is strong enough To give up desire and aversion. How rare he is! 6 Knowing he is the Self, He acts accordingly And is never fearful. For he knows he is the Self, One without two, The Lord of all creation.
2013年04月03日
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3 Wisdom
You know the Self, 1 By nature one Without end. You know the Self, And you are serene. How can you still desire riches? When from ignorance 2 You see silver in mother-of-pearl, Greed arises. From ignorance of the Self Desire arises For the world where the senses whirl. Knowing yourself as That 3 In which the worlds rise and fall Like waves in the ocean, Why do you run about so wretchedly? For have you not heard? 4 You are pure awareness, And your beauty is infinite! So why let lust mislead you? The man who is wise 5 Knows himself in all things And all things in himself. Yet how strange! He still says, "This is mine." Determined to be free, 6 He abides in the oneness Beyond all things. Yet how strange! Indulging in passion, he weakens, And lust overwhelms him. Feeble with age, 7 Still he is filled with desire, When without doubt he knows That lust is the enemy of awareness. Indeed how strange! He longs to be free. . . 8 He has no care for this world Or the next, And he knows what is passing Or forever. And yet how strange! He is still afraid of freedom. But he who is truly wise 9 Always sees the absolute Self. Celebrated, he is not delighted. Spurned, he is not angry. Pure of heart, 10 He watches his own actions As if they were another's. How can praise or blame disturb him? With clear and steady insight 11 He sees this world is a mirage, And he no longer wonders about it. How can he fear the approach of death? Pure of heart, 12 He desires nothing, Even in despair. He is content In the knowledge of the Self. With whom may I compare him? With clear and steady insight 13 He knows that whatever he sees Is by its very nature nothing. How can he prefer one thing to another? He is beyond all duality. 14 Free from desire, He has driven from his mind All longing for the world. Come what may, Joy or sorrow, Nothing moves him.
2013年04月03日
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2 Awareness
Yesterday 1 I lived bewildered, In illusion. But now I am awake, Flawless and serene, Beyond the world. From my light The body and the world arise. So all things are mine, Or nothing is. Now I have given up 3 The body and the world, I have a special gift. I see the infinite Self. As a wave, 4 Seething and foaming, Is only water So all creation, Streaming out of the Self, Is only the Self. Consider a piece of cloth. 5 It is only threads! So all creation, When you look closely, Is only the Self. Like the sugar 6 In the juice of the sugarcane, I am the sweetness In everything I have made. When the Self is unknown 7 The world arises, Not when it is known. But you mistake The rope for the snake. When you see the rope, The snake vanishes. My nature is light, 8 Nothing but light. When the world arises I alone am shining. When the world arises in me, 9 It is just an illusion: Water shimmering in the sun, A vein of silver in mother-of-pearl, A serpent in a strand of rope. From me the world streams out 10 And in me it dissolves, As a bracelet melts into gold, A pot crumbles into clay, A wave subsides into water. I adore myself. 11 How wonderful I am! I can never die. The whole world may perish, From Brahma to a blade of grass, But I am still here. Indeed how wonderful! 12 I adore myself. For I have taken form But I am still one. Neither coming or going, Yet I am still everywhere. How wonderful, 13 And how great my powers! For I am without form, Yet till the end of time I uphold the universe. Wonderful! 14 For nothing is mine, Yet it is all mine, Whatever is thought or spoken. I am not the knower, 15 Nor the known, Nor the knowing. These three are not real. They only seem to be When I am not known. For I am flawless. Two from one! 16 This is the root of suffering. Only perceive That I am one without two, Pure awareness, pure joy, And all the world is false. There is no other remedy! Through ignorance 17 I once imagined I was bound. But I am pure awareness. I live beyond all distinctions, In unbroken meditation. Indeed, 18 I am neither bound nor free. An end to illusion! It is all groundless. For the whole of creation, Though it rests in me, Is without foundation. The body is nothing. 19 The world is nothing. When you understand this fully, How can they be invented? For the Self is pure awareness, Nothing less. The body is false, 20 And so are its fears, Heaven and hell, freedom and bondage. It is all invention. What can they matter to me? I am awareness itself. I see only one. 21 Many men, One wilderness. Then to what may I cling? I am not the body. 22 Nor is the body mine. I am not separate. I am awareness itself, Bound only by my thirst for life. I am the infinite ocean. 23 When thoughts spring up, The wind freshens, and like waves A thousand worlds arise. But when the wind falls, 24 The trader sinks with his ship. On the boundless ocean of my being He founders, And all the worlds with him. But O how wonderful! 25 I am the unbounded deep In whom all living things Naturally arise, Rush against each other playfully, And then subside.
2013年04月03日
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1 Ashtavakra Gita by Thomas Byrom
1 The Self O Master, 1 Tell me how to find Detachment, wisdom, and freedom! Child, 2 If you wish to be free, Shun the poison of the senses. Seek the nectar of truth, Of love and forgiveness, Simplicity and happiness. Earth, fire and water, 3 The wind and the sky - You are none of these. If you wish to be free, Know you are the Self, The witness of all these, The heart of awareness. Set your body aside. 4 Sit in your own awareness. You will at once be happy, Forever still, Forever free. You have no caste. 5 No duties bind you. Formless and free, Beyond the reach of the senses, The witness of all things. So be happy! Right or wrong, Joy and sorrow, 6 These are of the mind only. They are not yours. It is not really you Who acts or enjoys. You are everywhere, Forever free. Forever and truly free, 7 The single witness of all things. But if you see yourself as separate, Then you are bound. "I do this. I do that." 8 The big black snake of selfishness Has bitten you! "I do nothing." This is the nectar of faith, So drink and be happy! Know you are one, 9 Pure awareness. With the fire of this conviction, Burn down the forest of ignorance. Free yourself from sorrow, And be happy. Be happy! 10 For you are joy, unbounded joy. You are awareness itself. Just as a coil of rope Is mistaken for a snake, So you are mistaken for the world. If you think you are free, 11 You are free. If you think you are bound, You are bound. For the saying is true: You are what you think. The Self looks like the world. 12 But this is just an illusion. The Self is everywhere. One. Still. Free. Perfect. The witness of all things, Awareness Without action, clinging or desire. Meditate on the Self. 13 One without two, Exalted awareness. Give up the illusion Of the separate self. Give up the feeling, Within or without, That you are this or that. My child, 14 Because you think you are the body, For a long time you have been bound. Know you are pure awareness. With this knowledge as your sword Cut through your chains. And be happy! For you are already free, 15 Without action or flaw, Luminous and bright. You are bound Only by the habit of meditation. Your nature is pure awareness. 16 You are flowing in all things, And all things are flowing in you. But beware The narrowness of the mind! You are always the same, 17 Unfathomable awareness, Limitless and free, Serene and unperturbed. Desire only your own awareness. Whatever takes form is false. 18 Only the formless endures. When you understand The truth of this teaching, You will not be born again. For God is infinite, 19 Within the body and without, Like a mirror, And the image in a mirror. As the air is everywhere, 20 Flowing around a pot And filling it, So God is everywhere, Filling all things And flowing through them forever.
2013年04月03日
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消化吸収と排泄が正常なら
おはようございます。 今日（4月01日）の珠玉のリーディングをお届けします。 消化吸収と排泄が正常に近い状態で保たれるなら、その寿命はその人が望むだけ延ばすことができる。 If the assimilations and the eliminations would be kept nearer NORMAL in the human family, the days might be extended to whatever period as was so desired. (311-4) それでは今日も素晴らしい１日になりますように！ NPO法人 日本エドガー・ケイシーセンター http://edgarcayce.jp 配信停止はこちらから: http://edgarcayce.jp/?word365_stop
2013年04月01日
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