对话三十五 Talk 35.
有位博学的访客向薄伽梵问及二元论与不二论。
马哈希：与色身认同是二元论。不与之认同为不二论。
An educated visitor asked Bhagavan about dvaita and advaita.
M.: Identification with the body is dvaita. Non-identification is advaita.
对话三十六 Talk 36.
高雅的贵族女子在私人秘书陪伴下，从北边来访，中午到达。她等了几分钟，待马哈希尊者用完午餐回到大厅后就很快提问。
女子：马哈希尊者，我们能见到亡灵吗？
马哈希：是的。
女子：瑜伽士能将亡灵展现给我们看吗？
马哈希：是的，他们可以。但不要让我展示给您看。因为我做不到。
女子：您看不见亡灵吗？
马哈希：在梦里见到。
女子：我们是否可以通过瑜伽实现这个目标？
马哈希：是的。
女子：您是否写过瑜伽？是否有您的相关著作？
马哈希：有的。
她走后，马哈希说：“在我们亲人出生前，我们是否认识他们？同理在他们死后我们也能认得吗？”
An aristocratic and distinguished lady visitor from the North accompanied by her Private Secretary arrived at noon, waited a few minutes and asked Maharshi soon after he returned to the hall after lunch:
D.: Maharajji, can we see the dead?
M.: Yes.
D.: Can the yogis show them to us?
M.: Yes. They may. But do not ask me to show them to you. For I cannot.
D.: Do you see them?
M.: Yes, in dreams.
D.: Can we realise the goal through yoga?
M.: Yes.
D.: Have you written on yoga? Are there books on the subject by you?
M.: Yes.
After she left the Master observed: “Did we know our relatives before
their birth that we should know them after their death?”
对话三十七 Talk 37.
有人问：“何为业？”
马哈希：已开始结果的称为成熟宿业(prarabdhakarma)。已贮藏而在将来结果的称为累积业 (sanchitakarma)。此业种类繁多，犹如村民以水芹菜交换而得的种子。而种子里又有谷米、稗子、大麦等等，有些种子浮于水面，有些则沉入水底；有些是好的，有些是坏的；有些无所谓好坏。当最强力的那些累积业在下一世成熟时，则称为那一世的成熟宿业。
“What is Karma?” asked someone.
M.: That which has already begun to bear fruit is classified as
prarabdha Karma (past action). That which is in store and will
later bear fruit is classified as sanchita Karma (accumulated action).
This is multifarious like the grain obtained by villagers as barter
for cress (greens). Such bartered grain consists of rice, ragi, barley,
etc., some floating on, others sinking in water. Some of it may be
good, bad or indifferent. When the most potent of the multifarious
accumulated karma begins to bear fruit in the next birth it is called
the prarabdha of that birth.
对话三十八 Talk 38.
现在侍者中的某人第一次来见薄伽梵时，他问：“何为解脱之道？”
马哈希回答：“已行之道通向解脱。”
When one of the present attendants came the first time to Bhagavan, he asked: “What is the way for liberation?” Maharshi replied: “The way already taken leads to liberation.”
22nd September, 1936
对话三十九 Talk 39.1936年9月22日
与访客饶色纱吉理对话。马哈希说到觉悟的智者(AtmaJnani)本身就是好的事业瑜伽士。“做者的感觉消失之后，让我们看看会发生些什么。商羯罗尊者建议什么都不要做，但是他不也写过评论，也加入辩论吗？不要烦恼究竟要不要有行动。了解你自己。然后让我们看看行动是谁的。是谁的呢？让行动自行完成。只要还有做者，他必然会收获其行为的果实。若他不认为自己是做者，那么对他而言就不存在行为。他就是已经放弃尘世生活的云游僧。”
弟子：自我如何升起？
马哈希：不需要去了解这点。了解当下。当下都不了解，又何必要操心别的时间呢？
马哈希在回答一个问题时说：“世界是在你之内还是在你之外呢？是否世界在你之外单独存在呢？还是世界过来告诉你‘我存在’呢？”
Conversing with R. Seshagiri Rao, a visitor, Maharshi remarked that a Self-Realised sage (Atma Jnani) alone can be a good Karma yogi. “After the sense of doership has gone let us see what happens. Sri Sankara advised inaction. But did he not write commentaries and take part in disputation? Do not trouble about doing action or otherwise.
Know Thyself. Then let us see whose action it is. Whose is it? Let action complete itself. So long as there is the doer he must reap the fruits of his action. If he does not think himself the doer there is no action for him. He is an ascetic who has renounced worldly life (sanyasin).”
D.: How did the ego arise?
M.: It is not necessary to know it. Know the present. Not knowing that, why do you worry about other times?
Maharshi said in reply to a question: “Is the world within you or without you? Does it exist apart from you? Does the world come and tell you ‘I exist’?”
对话四十 Talk 40.
婆罗门访客继续提问：“我们怎么知道行动是否是我们的？”
马哈希：若行动之果没有影响到这个人，他就不受行为限制。
访客：理智上的了解是否足够？
马哈希：除非理智上先有了解，不然如何练习？先在理智上学习，然后不要止步于此，去实践练习。
随后马哈希做了些评论：当你依附于某个哲学系统(悉昙*[Siddhanta：宗，理，成就。])，就必须贬斥别的宗派。这也是一些寺庙住持的情况。
不能期望所有的人做的都是同一类行为。每个人随各自的根器和过去多世的情况而行动。智慧、虔信、事业三种瑜伽是互相关联的。住于具体形象上的观修取决于个人的识心。它是为了让自己从别的形象中摆脱出来，并把自己限定在某个形象中。这导向目的。
不可能在起步时就能把识心固定在心里，所以需要这些助道。黑天曾说，没有你、我等等的出生；之后又说他在阿底提耶*[Aditya：指印度神话中天神之母阿底提的子女，父亲为生主之一（参与创世之神）迦叶波。阿底提耶中包括有因陀罗（帝释天），伐楼拿等。]之前出生。阿周那对此有争议。因此肯定每个人都只按照自己的理解程度来思维神。
你说你在清醒时是身体，在熟睡时不是身体。个人的身体尚有数层*[大致印度教各派认同个人身体由粗到细可分为：粗身、细身(气身、情感身、识心身)、因果身。]，神岂不应该有无限的层次吗？无论采用哪种方法，智者都会鼓励的。因为这个方法和其它方法一样，都通往那个目的。
The Brahmin questioner resumed: “How do we know that action is ours or not?”
M.: If the fruits of actions do not affect the person he is free from action.
D.: Is intellectual knowledge enough?
M.: Unless intellectually known, how to practice it? Learn it intellectually first, then do not stop with that. Practise it.
Maharshi then made certain remarks: “When you adhere to one
philosophical system (siddhanta) you are obliged to condemn the others. That is the case with the heads of monasteries (matadhipatis)”.
All people cannot be expected to do the same kind of action.
Each one acts according to his temperament and past lives.
Wisdom, Devotion, Action (jnana, bhakti, karma) are all interlocked. Meditation on forms is according to one’s own mind.
It is meant for ridding oneself of other forms and confining oneself to one form. It leads to the goal. It is impossible to fix the mind in the Heart to start with. So these aids are necessary. Krishna says that there is no birth (janma) to you, me, etc., and later says he was born before Aditya, etc. Arjuna disputes it. Therefore it is certain that each one thinks of God according to his own degree of advancement.
You say you are the body in wakeful state; not the body in sleep. Bodies being several-fold for an individual, should not there be infinite capacities for God? Whichever method one follows, that method is encouraged by the Sages. For it leads to the goal like any other method.
出自《马哈希对话录》Talks with Ramana Maharshi ，妙高峰上经授权翻译
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