唯一需要做的，就是除了真我之外其他什么都不想

Moonseed 沉默中的诗

室利·拉玛那·马哈希

 

安住于真我

问：我修行将近二十年了，但看不到任何的进展。我该怎么办？我每天清晨大约五点起，都专注于一念：“唯有真我是真实的，其余皆虚妄”，即使我这么做已经二十年了，我的专注力仍然超不过两三分钟，思想随后就会飘走。

马：除了每次在心念向外游走时将其拉回在真我上这个方法外，没有其他成功之道。并不需要冥想、持咒或念诵之类的事，因为这些都是我们的真实本性。唯一需要做的，就是除了真我之外其他什么都不想。冥想与其说是想着“真我”，不如说是放弃对“非真我”的思考。当你不再将心念放在外在对象上，而是将其向内转以阻止它向外游走，让它稳稳地安住在真我上，那么唯一存留的就只有真我。

问：我该如何克服这些念头与欲望的牵引？该如何调节我的生活才能控制住念头？

马：你越是安住在真我上，念头就越容易自然脱落。心智不过是一堆念头的集合。“我念”则是它们的根。当你看清这个“我”是谁，找到它来自何处，所有的念头便会通通消融于真我中。

关于生活的调节，比如固定时间起床、沐浴、诵咒、持名、遵守仪式等，这些是为那些不愿或无法从事参究自性的人而设。但对于那些能练习这一方法的人而言，一切规矩和戒律都没有必要。

问：尽管反复尝试，为什么心智还是无法转向内？

马：这需要练习并要淡化种种欲望，无法一蹴而就。心智就如一头牛，长久以来习惯偷偷在别人家的地里吃草，想把它关回自己的牛圈里并不容易，就算主人拿出甜美鲜嫩的青草和上等的饲料来引诱它，起初往往不会凑效。然后它偶尔会过来吃上一口，但它那爱漫游的本性又会冒出来，于是它又溜走了。经过主人的反复诱导，它最终会习惯牛栏，即使打开围栏它也不会溜出去。心智也是如此。一旦它发现了内在的喜乐，就不会再向外溜达了。

问：一个人是否可以一整天二十四小时都不起一个念头？

即使在不冥想的时候我也要保持一念不起吗？

马：“小时”是什么？这只是一个概念。你的每一个问题都源于一个念头。

每当一个念头生起，不要跟着它走。你有了身见是就忘了真我，但你能真的忘掉真我吗？你就是真我，怎么能忘掉自己？若能忘记，就必须有两个“我”，一个忘记另一个，这多么荒谬。所以，真我不会沮丧，也不残缺。它永远是喜乐的。那些负面的感觉只不过是念头，它们本质上没有任何力量，也不会恒久。空掉念头，为什么还要刻意去冥想？你本来就是真我，本来就是已经证悟的。不要被念头所困即是。

你认为自己的健康状况不允许你冥想。你要追溯这种沮丧情绪的根源。根源在于你错误地将身体认作真我。真我无病，是身体在病。但身体并不会跑来告诉你“我病了”，那是你说的。为什么？因为你错误地将身体认同。这具身体也只是一个念头。就去成为你那本然如是的状态即可，没有理由去沮丧。

翻译：Moonseed

英版原文：

Q: I have been making sadhana for nearly twenty years and I can see no progress. What should I do? From about five o’clock every morning I concentrate on the thought that the Self alone is real and all else unreal. Although I have been doing this for about twenty years I cannot concentrate for more than two or three minutes without my thoughts wandering.

Ramana: There is no other way to succeed than to draw the mind back every time it turns outwards and fix it in the Self. There is no need for meditation or mantra or japa or anything of the sort, because these are our real nature. All that is needed is to give up thinking of objects other than the Self. Meditation is not so much thinking of the Self as giving up thinking of the not-Self. When you give up thinking of outward objects and prevent your mind from going outwards by turning it inwards and fixing it in the Self, the Self alone remains.

Q: What should I do to overcome the pull of these thoughts and desires? How should I regulate my life so as to attain control over my thoughts?

Ramana: The more you get fixed in the Self the more other thoughts will drop off of themselves. The mind is nothing but a bundle of thoughts, and the ‘I’-thought is the root of all of them. When you see who this ‘I’ is and find out where it comes from all thoughts get merged in the Self.

Regulation of life, such as getting up at a fixed hour, bathing, doing mantra, japa, observing ritual, all this is for people who do not feel drawn to self-enquiry or are not capable of it. But for those who can practise this method all rules and discipline are unnecessary.

Q: Why cannot the mind be turned inward in spite of repeated attempts?
Ramana: It is done by practice and dispassion and it succeeds only gradually. The mind, having been so long a cow

accustomed to graze stealthily on others’ estates, is not easily confined to her stall.

However much her keeper tempts her with luscious grass and fine fodder, she refuses the first time.

Then she takes a bit, but her innate tendency to stray away asserts itself and she slips away.

On being repeatedly tempted by the owner, she accustoms herself to the stall until finally, even if let loose, she does not stray away. Similarly with the mind. If once it finds its inner happiness it will not wander outward.

Q: Can one remain without thoughts rising all the twenty-four hours of the day? Should I remain without meditation?

Ramana: What is ‘hours’ again? It is a concept. Each question of yours is prompted by a thought.

Whenever a thought arises, do not be carried away by it. You become aware of the body when you forget the Self. But can you forget the Self? Being the Self how can you forget it? There must be two selves for one to forget the other. It is absurd. So the Self is not depressed, nor is it imperfect. It is ever happy. The contrary feeling is a mere thought which has actually no stamina in it. Be rid of thoughts. Why should one attempt meditation? Being the Self one remains always realized. Only be free from thoughts.

You think that your health does not permit your meditation. This depression must be traced to its origin. The origin is the wrong identification of the body with the Self. The disease is not of the Self, it is of the body. But the body does not come and tell you that it is possessed by the disease. It is you who say so. Why? Because you have wrongly identified yourself with the body. The body itself is a thought. Be as you really are. There is no reason to be depressed.

不用去冥想 — 是即可！

不用去思维“你是” — 是即可！

不用去思维如何“是” — 你已经是了！

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