Feisal Abdul Rauf: Lose your ego, find your compassion

譯者: Ren Wan 審譯者: Nedra Fu

I'm speaking about compassion from an Islamic point of view,

以下我將以伊斯蘭教的角度闡述善心。

and perhaps my faith is not very well thought of

別人或者認為我的宗教稱不上

as being one that is grounded in compassion.

是以善心為本的

The truth of the matter is otherwise.

但真實卻是相反。

Our holy book, the Koran, consists of 114 chapters,

我們神聖的可蘭經共有114章

and each chapter begins with what we call the basmala,

每章都以我們真主的名義為始

the saying of "In the name of God, the all compassionate, the all merciful,"

真主的教誨，指所有擁有善心者，擁有仁心者

or, as Sir Richard Burton --

或者正如李察波頓先生所言

not the Richard Burton who was married to Elizabeth Taylor,

不是伊利莎伯泰萊嫁的那位李察波頓

but the Sir Richard Burton who lived a century before that

而是再上一個世紀的那位李察波頓

and who was a worldwide traveler

他周遊列國

and translator of many works of literature --

翻譯了很多文學名著

translates it. "In the name of God, the compassionating, the compassionate."

翻譯過來意思是「以真主之名，所有行善者，所有善心者。」

And in a saying of the Koran, which to Muslims is God speaking to humanity,

而可蘭經的教義，對伊斯蘭教徒來說是上帝給人的箴言

God says to his prophet Muhammad --

真主向他的先知穆罕默德說

whom we believe to be the last of a series of prophets,

他應該是最後一位先知

beginning with Adam, including Noah, including Moses, including Abraham,

從阿當開始，包括諾亞，包括摩西，包括亞伯拉罕

including Jesus Christ, and ending with Muhammad --

包括耶穌，最後就是穆罕斁德

that, "We have not sent you, O Muhammad,

真主說：「你不是我們的使者，穆罕默德

except as a 'rahmah,' except as a source of compassion to humanity."

我們只派你當拉罕，當眾人之中的善心泉源。」

For us human beings, and certainly for us as Muslims,

對我們人類來說，尤其是對我們伊斯蘭教徒來說

whose mission, and whose purpose in following the path of the prophet

我們的任務和目標，就是跟隨先知之道

is to make ourselves as much like the prophet.

以先知為效法的榜樣

And the prophet, in one of his sayings, said,

而這位先知在一則教誨中說：

"Adorn yourselves with the attributes of God."

「以真主特性裝飾你自己。」

And because God Himself said that the primary attribute of his is compassion --

因為真主說，他的本源是善心

in fact, the Koran says that "God decreed upon himself compassion,"

而可蘭經文說到：「真主的裁決以其善心為依歸」

or, "reigned himself in by compassion" --

或者「他以善心統治自己。」

therefore, our objective and our mission must be to be sources of compassion,

所以我們的目標、我們的任務都必須以善心為本

activators of compassion, actors of compassion

激發善心、演繹善心

and speakers of compassion and doers of compassion.

講述善心，和行使善心

That is all well and good,

雖說是好，

but where do we go wrong,

但我們出了甚麼問題

and what is the source of the lack of compassion in the world?

這個世界究竟為甚麼缺乏善心？

For the answer to this, we turn to our spiritual path.

為了找出答案，就要追溯我們的精神道路。

In every religious tradition, there is the outer path and the inner path,

每個宗教教義都說外在的道路和內在的道路

or the exoteric path and the esoteric path.

或者顯白的道路和深奧的道路。

The esoteric path of Islam is more popularly known as Sufism, or "tasawwuf" in Arabic.

在伊斯蘭教，深奧的道路普遍指蘇非主義，阿拉文是「tasawwuf」。

And these doctors or these masters,

而這些教授或者大師

these spiritual masters of the Sufi tradition,

這些蘇菲傳統的精神大師

refer to teachings and examples of our prophet

遵循我們先知的教導和故事

that teach us where the source of our problems lies.

教曉我們找出本身問題的源頭。

In one of the battles that the prophet waged,

在一場他發動的抗爭中，

he told his followers, "We are returning from the lesser war

這位先知跟門徒說：「我們正從次要的戰爭，

to the greater war, to the greater battle."

回到更重要的戰爭，回到更重要的抗爭。」

And they said, "Messenger of God, we are battle-weary.

然後他們說：「真主的信者啊，我們都厭倦了戰鬥

How can we go to a greater battle?"

又怎可以去一面對一場更重要戰爭呢?」

He said, "That is the battle of the self, the battle of the ego."

他說：「那是挑戰自我的抗爭，挑戰自負的抗爭。」

The sources of human problems have to do with egotism, "I."

人類問題的根源來自自我主義

The famous Sufi master Rumi, who is very well known to most of you,

你們大部分都很熟識的蘇非派大師魯米

has a story in which he talks of a man who goes to the house of a friend,

他說過一個故事，內容是就一個人到友人的家門

and he knocks on the door,

他敲門

and a voice answers, "Who's there?"

然後有把聲音問：「是誰？」

"It's me," or, more grammatically correctly, "It is I,"

「It's me.」（是我），或者應說「It is I.」

as we might say in English.

用正確英文文法的話

The voice says, "Go away."

那把聲音說：「滾。」

After many years of training, of disciplining, of search and struggle,

經過多年的鍛練、戒律、追尋和掙扎之後

he comes back.

那個人再回來

With much greater humility, he knocks again on the door.

他以更謙厚的態度，再敲門

The voice asks, "Who is there?"

那把聲音問：「是誰？」

He said, "It is you, O heartbreaker."

他說：「是你啊，傷心的人。」

The door swings open, and the voice says,

然後門開了，那把聲音說：

"Come in, for there is no room in this house for two I's,"

「請進來，這裡容納不了兩個「I」(我)

-- two capital I's, not these eyes -- "for two egos."

兩個大階「i」，不是眼睛的「eyes」，意思指兩個自我的人

And Rumi's stories are metaphors for the spiritual path.

魯米的故事比喻精神的道路

In the presence of God, there is no room for more than one "I,"

在主面前，容納不了多於一個「I」(我)

and that is the "I" of divinity.

那是神性的「I」(我)

In a teaching -- called a "hadith qudsi" in our tradition --

在我們稱為「a hadith qudsi」的傳統教義當中，

God says that, "My servant," or "My creature, my human creature,

真神說：「我的僕人」或者「我的創造物，我所創造的人

does not approach me by anything that is dearer to me

没有任何東西

than what I have asked them to do."

比我要求他們做的事更能親近我。」

And those of you who are employers know exactly what I mean.

在座的僱主應該很清楚我的意思

You want your employees to do what you ask them to do,

你希望僱員按差遣辦事

and if they've done that, then they can do extra.

如果他們做了，代表他們可以做更多

But don't ignore what you've asked them to do.

但不要忘記你要他們做了些甚麼。

"And," God says, "my servant continues to get nearer to me,

真神又說：「我的僕人繼續親近我，

by doing more of what I've asked them to do" --

全因他們做了更多我命他們做的事。」

extra credit, we might call it --

又可叫做額外加分

"until I love him or love her.

「直至我愛他或她。

And when I love my servant," God says,

以及當我愛我的僕人時。」神說：

"I become the eyes by which he or she sees,

「我成為他或她用來看的眼，

the ears by which he or she listens,

他或她用來聽的耳，

the hand by which he or she grasps,

他或她用來抓的手，

and the foot by which he or she walks,

他或她用來行走的腿

and the heart by which he or she understands."

他或她用來明事理的心。」

It is this merging of our self with divinity

那就是自我與神性的融合

that is the lesson and purpose of our spiritual path and all of our faith traditions.

也是我們的精神道路和所有信仰傳統的教誨和目的。

Muslims regard Jesus as the master of Sufism,

伊斯蘭教徒認為耶穌是蘇非派的大師

the greatest prophet and messenger who came to emphasize the spiritual path.

是重視精神道路的最偉大先知和信者。

When he says, "I am the spirit, and I am the way,"

當他說：「我是精神，我是道路」

and when the prophet Muhammad said, "Whoever has seen me has seen God,"

先知穆罕默德說：「見我者就是見神。」

it is because they became so much an instrument of God,

因為他們已成為真主的工具

they became part of God's team --

他們成為真主的一部分

so that God's will was manifest through them,

所以真主的意願透過他們表達出來

and they were not acting from their own selves and their own egos.

而不是從他們的自己或自我意識而來的。

Compassion on earth is given, it is in us.

善心是與生俱來的，它在我們每個人心中

All we have to do is to get our egos out of the way,

我們要做的，就是撇開自我

get our egotism out of the way.

拋開自我中心的心態。

I'm sure, probably all of you here, or certainly the very vast majority of you,

我深信，可能在座每位，或者你們當中大部分人

have had what you might call a spiritual experience,

都曾有過所謂的精神歷驗

a moment in your lives when, for a few seconds, a minute perhaps,

在人生當中有一刻，可能是幾秒，或者一分鐘

the boundaries of your ego dissolved.

你的自我意識煙消雲散。

And at that minute, you felt at one with the universe --

就在那分鐘，你感覺得與天地同在

one with that jug of water, one with every human being,

與一壺水同在，與所有人類同在

one with the Creator --

與造物者同在

and you felt you were in the presence of power, of awe,

然後你感受到力量、敬畏

of the deepest love, the deepest sense of compassion and mercy

最深切的愛、最深切的善心和寬容

that you have ever experienced in your lives.

是前所未有的深切感受。

That is a moment which is a gift of God to us --

那一刻就是真主的恩賜

a gift when, for a moment, he lifts that boundary

那刻衪的把邊界移開

which makes us insist on "I, I, I, me, me, me,"

令我們拋開我、我、我

and instead, like the person in Rumi's story,

然後正如魯米的故事

we say, "Oh, this is all you.

我們說：「喔，是你。」

This is all you. And this is all us.

這就是你。這就是我們。

And us, and I, and us are all part of you.

而我們、我、我們，全都是你。

O, Creator! O, the Objective! The source of our being

全都是造物者、所有事物、萬物的根源

and the end of our journey,

以及我們人生的終結。

you are also the breaker of our hearts.

你也打開了我們的心。

You are the one whom we should all be towards, for whose purpose we live,

你說是我們所奔向的，我們的生存目標

and for whose purpose we shall die,

我們犧牲性命的理由

and for whose purpose we shall be resurrected again

我們復活的原因

to account to God to what extent we have been compassionate beings."

讓真主見證我們都已是充滿善心的人。

Our message today, and our purpose today,

我們今天的訊息，今天的目標

and those of you who are here today,

也即是你們在座各位的目標

and the purpose of this charter of compassion, is to remind.

也是這有關善心的教誨的目標，就是提醒。

For the Koran always urges us to remember, to remind each other,

可蘭經時常叮囑我們要切記，要互相提醒

because the knowledge of truth is within every human being.

因為每個人都知道真理。

We know it all.

我們全都知道。

We have access to it all.

我們全都擁有。

Jung may have called it "the subconscious."

榮格稱之為潛意識。

Through our subconscious, in your dreams --

透過我們的潛意識，在你的夢中，

the Koran calls our state of sleep "the lesser death,"

即是可蘭經所講的睡眠狀態、較小的死亡

"the temporary death" --

暫時的死亡。

in our state of sleep we have dreams, we have visions,

處於睡眠狀態時，我們會有夢境，會有幻象

we travel even outside of our bodies, for many of us,

我們很多人都會，超脫自己的軀殼

and we see wonderful things.

看到很多奇妙的東西。

We travel beyond the limitations of space as we know it,

我們超越所認知的空間界限

and beyond the limitations of time as we know it.

超越所認知的時間界限。

But all this is for us to glorify the name of the creator

但我們這樣的是為了歌頌我們的造物者

whose primary name is the compassionating, the compassionate.

衪本來的名字是行善者、善心者。

God, Bokh, whatever name you want to call him with, Allah, Ram, Om,

上帝、Bokh，不論你想怎樣叫，阿拉也好、Ram也好、Om也好

whatever the name might be through which you name

不論你選擇怎樣稱呼他

or access the presence of divinity,

不論你選擇怎樣感受神性

it is the locus of absolute being,

都是上帝的核心

absolute love and mercy and compassion,

絕對的愛和寬容和善心

and absolute knowledge and wisdom,

與絕對的知識和智慧

what Hindus call "satchidananda."

那即是印度教所指的「satchidananda」。

The language differs,

語言不同

but the objective is the same.

但目的一致。

Rumi has another story

魯米有另一個故事

about three men, a Turk, an Arab and --

是關於三個人的，一個是土耳其人，一個是阿拉伯人

and I forget the third person, but for my sake, it could be a Malay.

另一個我忘記了，但我猜應該是馬拉人。

One is asking for angur -- one is, say, an Englishman --

一個想要「angour」，一個英國人說

one is asking for eneb, and one is asking for grapes.

一個想要「eneb」，而一個就想要葡萄

And they have a fight and an argument because

他們最後吵起上來，因為

-- "I want grapes." "I want eneb. "I want angur." --

我要葡萄，我要「eneb」，我要「angour」

not knowing that the word that they're using

但他們並不知道他們所用的字

refers to the same reality in different languages.

雖然語言不同，但所指的都是一樣。

There's only one absolute reality by definition,

定義來說只有一個絕對的真理

one absolute being by definition,

定義來說只是一個絕對的存在

because absolute is, by definition, single,

因為絕對的定義是單一的

and absolute and singular.

是絕對的、獨一無二的。

There's this absolute concentration of being,

生命絕對的重點只有一個

the absolute concentration of consciousness,

意識的絕對重點

awareness, an absolute locus of compassion and love

關注的心、善心與愛的絕對核心

that defines the primary attributes of divinity.

就是神性的根本。

And these should also be

那亦即是

the primary attributes of what it means to be human.

人道應有的根本。

For what defines humanity, perhaps biologically,

至於人道的定義，生理學角度來說

is our physiology,

是指我們的生理機能

but God defines humanity by our spirituality, by our nature.

但真主將人道定義為我們的靈性、我們的本質。

And the Koran says, He speaks to the angels and says,

可蘭經又說，祂跟天使說：

"When I have finished the formation of Adam from clay,

「當我以泥塑成亞當的結構時，

and breathed into him of my spirit,

以我的靈魂呼醒他，

then, fall in prostration to him."

再向他俯拜。」

The angels prostrate, not before the human body,

天使們俯拜了，拜的是不人的肉體，

but before the human soul.

而是人的靈魂。

Why? Because the soul, the human soul,

為甚麼？因為靈魂，人的靈魂，

embodies a piece of the divine breath,

是神性靈氣的象徵

a piece of the divine soul.

是神性的靈魂。

This is also expressed in biblical vocabulary

聖經中亦有這樣的記載

when we are taught that we were created in the divine image.

說我們是按聖像來塑成的。

What is the imagery of God?

甚麼是真主的聖像？

The imagery of God is absolute being,

真主的聖像就是絕對的存在，

absolute awareness and knowledge and wisdom

絕對的關注心、知識和智慧

and absolute compassion and love.

和絕對的善心和愛。

And therefore, for us to be human --

所以我等要做人

in the greatest sense of what it means to be human,

作為人的最大意義

in the most joyful sense of what it means to be human --

作為人的最大喜悅

means that we too have to be proper stewards

就是為心懷內在的神性靈氣

of the breath of divinity within us,

當稱職的僕人

and seek to perfect within ourselves the attribute of being,

不斷追求改善人生的根源

of being alive, of beingness;

生存的根源、生命的根源

the attribute of wisdom, of consciousness, of awareness;

智慧、意識和關注心的根源

and the attribute of being compassionate and loving beings.

以及擁有善心和熱愛生命的根源。

This is what I understand from my faith tradition,

這就是我對我的信仰傳統的理解

and this is what I understand from my studies of other faith traditions,

而這亦是我對其他信仰傳統的理解

and this is the common platform on which we must all stand,

而我們亦必須擁有這個共同的立場

and when we stand on this platform as such,

當我們都共同擁有這個立場

I am convinced that we can make a wonderful world.

我深信我們可令世界更加美好。

And I believe, personally, that we're on the verge

而我個人相信，我們正處於邊緣

and that, with the presence and help of people like you here,

有你們這樣的人存在和伸出援手

we can bring about the prophecy of Isaiah.

我們就可實踐以賽亞的預言。

For he foretold of a period

他曾在預言中提及有朝一日

when people shall transform their swords into plowshares

人們會將劍刃變成犁頭

and will not learn war or make war anymore.

而且不會再學習打仗，也不會再打仗。

We have reached a stage in human history that we have no option:

我們已到了人類史上這一重要的關口，我們已別無他選。

we must, we must lower our egos,

我們必須放低我們的驕傲

control our egos -- whether it is individual ego, personal ego,

控制我們的自負，那管獨特的自負，個人的自負

family ego, national ego --

家族的驕傲，國家的驕傲

and let all be for the glorification of the one.

所有人都享有上帝的榮耀。

Thank you, and God bless you.

多謝，願主保佑你。

(Applause)

（掌聲）