对话四十六 Talk 46.
1935年4月12日12th April, 1935
来自纳盖科伊尔(Nagercoil泰米尔南都邦城市)的拉玛商德拉·艾耶先生在听过了马拉雅拉姆版的《修行精要》(UpadesaSara)唱诵后，用他独有的简明风格问及有关识心、专注和控制的问题。尊者说识心只是认身体为自性的认同，是被创造出来的虚假自我，并继续创造出各种假象，还似模似样地游走其中；如此种种皆是虚假。自性是唯一的实相。若虚假的认同消除，永恒的实相即显现出来。
After hearing the Malayalam version of Upadesa Sara chanted,Mr. Ramachandra Iyer of Nagercoil asked in a characteristically unsophisticated way about the mind, concentration and control. The Master said that the mind is only identity of the Self with the body. It is a false ego that is created; it creates false phenomena in its turn, and appears to move in them; all these are false. The Self is the only Reality. If the false identity vanishes the persistence of the Reality becomes apparent.
但这不是说实相不在此时此地。它一直都在，永远不变。它也在每个人的经历中，因为每个人都知道他自己存在。“他是谁？”或参问主人公 “我是谁？”。虚假的自我与对境相联；这个自我就是它自己的对境。对境即是虚假，唯有主人公才是实相。不要把自己和名叫身体的那个对境相混淆。这会令虚假的自我升起，继而世界显现，而你在其中经历着所产生的不幸。不要认为你自己是这个、那个或别的什么；要如何如何，或要成为这样那样。只需要离于虚假。实相会自然显现。经文称自性是“nitya-siddha”，即“常在当下”。然而经文还说要消除无知(ajnana)。若自性是常在、当下，怎么还会有无知呢？无知是对谁而有呢？这些说法自相矛盾。但这种论述可以指引热忱的求道者走上正确的道路。若朴素描述唯一真理，如说“非汝，非我，非诸王……”[见《薄伽梵歌》II.12(梵：natwam naham neme janadhipah)黑天所说偈：“我、你和这些国王，过去无时不存在，我们大家死去后，仍将无时不存在。”(张宝胜译本)]，求道者尚无法轻易理解。黑天尊者宣说真理，但阿周那不能明白。之后黑天用平白的语言说人们把身体认作他，而事实上，他并没有出生也不会死亡。可阿周那还没完全明白，在整部《薄伽梵歌》里一直在请求给他讲清楚真理。
It does not mean that Reality is not here and now. It is always there and eternally the same. It is also in everyone’s experience. For everyone knows that he is. “Who is he?”Subjectively, “Who am I?” The false ego is associated with objects; this ego itself is its own object. Objectivity is the falsity. Subject is alone the Reality. Do not confound yourself with the object, namely the body. This gives rise to the false ego, consequently of the world and your movements therein with the resulting misery. Do not think yourself to be this, that or anything; to be so and so, or to be such and such. Only leave off the falsity. The Reality will reveal itself. The scriptures say that the Self is nityasiddha, ever present, and yet speak of the removal of ajnana. If Self is (nitya) always and (siddha) present, how can there be ajnana? For whom is the ajnana? These are contradictory. But such statements are for guiding the earnest seeker in the right way. He does not readily understand the only Truth if mentioned in plain words as in natwam naham neme janadhipah (not thou, nor I, nor these kings ...). Sri Krishna declared the Truth, but Arjuna could not grasp it. Later Krishna plainly says that people confound Him with the body, whereas in reality He was not born nor will He die. Still Arjuna requires the whole Gita for the Truth to be made clear to him.
看，自性仅仅是“是”，而非“是此”或“是彼”。它只是“是”。“是”——无明就会终结。去参问无明是对谁而有。当你从睡眠中醒来，自我也升起。熟睡时，你不会说自己正在睡觉，之后会醒来，或说睡了好久。但你仍然在。只有当你醒来后，你会说你之前睡着了。你的清醒中也包含了睡眠。了悟你纯粹的“是”吧，不要有任何与身体的混淆。身体是念头的产物。念头还会继续游戏，而你不会再受干扰。既然在睡眠时你和身体无关，那么你可以一直这样保持下去。
Look, the Self is only Be-ing, not being this or that. It is simple Being. Be - and there is an end of the ignorance. Enquire for whom is the ignorance. The ego arises when you wake up from sleep. In deep sleep you do not say that you are sleeping and that you are going to wake up or that you have been sleeping so long. But still you are there. Only when you are awake you say that you have slept. Your wakefulness comprises sleep also in it. Realise your pure Be-ing. Let there be no confusion with the body. The body is the result of thoughts. The thoughts will play as usual, but you will not be affected. You were not concerned with the body when asleep; so you can always remain.
伊卡纳特·饶先生问：如何把这样的修行和世俗生活中必需的赚钱工作相调和呢？
尊者：事业不会造成任何束缚。束缚只是一个虚假的概念。放开“我是做者”这样的念头，不去干扰身体和感官，让它们各司其职吧。
Mr. Ekanatha Rao: How can anyone reconcile such activity with the wage-earning which is a necessity for worldly people?
M.: Actions form no bondage. Bondage is only the false notion. “I am the doer.” Leave off such thoughts and let the body
出自《马哈希对话录》Talks with Ramana Maharshi ，妙高峰上翻译