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做一个巴哈伊意味着什么?

发布者: 本站 发布时间:2012-09-26 13:11:27 浏览量:2336次 得分:(共次评分)

"What It is To Be A Baha'i"
做一个巴哈伊意味着什么?

A man asked Shoghi Effendi: "What is the object of life to a Baha'i?" I wondered in my own mind what it had been. Had he told the man that to us the object of life is to know God, or perfect our own character? I never really dreamed of the answer he had given: the object of life to a Baha'i is to promote the oneness of mankind. The whole object of our lives is bound up with the lives of all human beings: not a personal salvation we are seeking, but a universal one. We are not to cast eyes within ourselves and say "Now get busy saving your soul and reserving a comfortable berth in the Next World!" No, we are to get busy on bringing Heaven to earth. That is a very big concept. The Guardian then went on to explain that our aim is to produce a world civilization which will in turn react on the character of the individual.
有人问守基·阿芬第:“对于巴哈伊来说生活的目标是什么?”我自己也曾想过这个问题。他会告诉那个人生活的目标对于我们来说是认识上帝,或是完善我们的品格?我根本没想到他给出的回答却是:对于巴哈伊,生活的目标是促进人类一体。我们生活的全部目标是和全体人类的生活捆绑在一起的:我们寻求的不是某个人的救度,而是普世的救度。我们不是要把目光投向自己,说“现在动手救度你的灵魂吧,在来世保留一个舒服的泊位!”不,我们是要动手把天堂带到尘间。这是一个很大的概念。然后圣护接着说道,我们的目标是带来一个世界文明,它反过来也会作用于个人的品格。

This does not mean we must neglect to prune our personalities and weed out our faults and weaknesses. It means we have to do a lot of radiating out to others of what we know to be true through the study of Baha'u'llah's teachings... If we don't and won't learn to work with our fellow believers as we can and should in our Baha'i community life, then we cannot very well expect that the world is going to listen to us or follow our example. It is not a bunch of regulations; it is a mould of oneness, a mould of joint life. Every single thing we conceive of as being Baha'i -- love, justice, lack of prejudice, fair-mindedness, liberality, understanding, etc. -- should find its living embodiment in our way of conducting, as a group, our affairs. When we have oneness we will more than likely have it or be able to produce in our community. What is the world looking for except just this, something that actually does enable people to work and live harmoniously together? Until we can do it ourselves why should we believe anyone else is going to be interested in our ideas really seriously?
这并不意味着我们必须忽视修剪我们的个性或铲除我们的缺点和短处,而是要做很多来辐射给他人我们通过研习巴哈欧拉的教义而获知的正确的事情。倘若我们不去也不愿,如我们所能和所应地,在我们的巴哈伊社团生活中学习怎样和我们的教友共事,我们便没有理由指望世界将会聆听我们或跟随我们的榜样。这不是一套规章;这是一体性的模型,共同生活的模型。我们在做巴哈伊时想象到的每一件事物–爱、正义、没有偏见、公正、慷慨、理解等等–应该在我们作为团体来实施事务的方式中活生生地体现出来。当我们拥有了一体性,我们就不止是好像拥有或者是能够在我们的社团里产生出一体性。除了这个–实际上就是能让人们和谐地一起工作和生活的东西,世界还在寻找什么?除非我们自身能做到,我们何以相信别人会当真对我们的思想感兴趣?

Abdul-Baha said that the secret of self-mastery is self-forgetfulness. If there is anything wrong with the way our administration works, it is this, that we just don't forget ourselves. Our own little ego--big one--goes right along with us into our…meeting: there we sit with our superiority or inferiority complex or just our normal healthy selves, waiting to impose our views or to get upset over an imaginary insult, or just to monopolize unconsciously time, or to be too tired to make the effort to contribute our legitimate share. I should be allowed to say this, in all humility and with deep sympathy for all my fellow Baha'is, as I served on many committees…and I look back with horror and amusement on my past follies and attitudes. I can remember how very important my point of view was to myself, how offended or distressed I got if it was not at least weighed with great consideration, how I sometimes believed only I was a firm Baha'i amongst those present who were about to wreck the Cause by a majority decision which I did not share. We must be patient with not only others, but with ourselves too. But also we must try much harder to be Baha'is in the place where it counts most heavily--in our joint Baha'i life.
阿博都巴哈说自制的秘诀是自我忘却。如果我们教务行政的工作方式有何不妥,那么,就是我们还没有忘却自我。我们自己的小我–大家伙–正好和我们一道参加了…会议:我们和我们的优越感或自卑感或只是我们正常的健康自我坐在一起,等着施加我们观点,或顶翻一个假想的侮辱,或只是无意地垄断时间,或直到疲惫得再没力气贡献我们合理的一份。当我在许多委员会充任委员时…及当我惊骇又好笑地回首我过去的愚行和态度时,应当容许我竭尽谦卑并怀着对我所有巴哈伊教友的深切同情,来说说这些。我还记得那时我觉得自己的观点何其举足轻重,如果就连极大的考虑都没有得到又会令我多么不快和苦恼,我有时又是怎样相信那些与会者当中只有我自己才是坚定的巴哈伊–他们是要用我不同意的多数决议来把圣道毁掉。我们必须有耐心,不只是对他人,还要对我们自己。但我们也必须倍加努力地做一个巴哈伊–在最吃力的地方–在我们共同的巴哈伊生活中。

There is really nothing easier in this world than to tell other people what to do, the pinch begins when you try to tell yourself what you ought to do and get yourself to do it. Even we Baha'is share in this commonest of human weaknesses. We are prone to fix our attention on the failings of our fellow believer, and think that if the person was not such an impediment, the affairs of our group or community would run smoother. Of course, there is probably justification for our criticism. But the criticism is not going to help matters much; on the contrary, it is more likely continually to divert our attention from more important tasks. At the same time some bias, some defect of our own, is no doubt a test and hindrance to others as much as theirs is to us. The best way to overcome our weaknesses is twofold: Try to perfect yourself, for if you are better it stands to reason the sum total of the community is that much better too; and direct you energies into really working according to the administration which is a living, dynamic thing and not a set of dos and don'ts.
这个世界上真的没有什么事情比告诉别人该做什么更简单了,但你试着告诉自己该做什么并让自己去做的时候就开始困窘了。即便是我们巴哈伊也分享了人性的这一最常见弱点。我们易于把注意力放在我们教友的过失上,想着如果那个人没有那么碍事,我们团体或社区的事务会更顺利。当然,或许有理由为我们的批评辩护。但批评帮不了多少忙;相反,这更有可能不断地让我们的注意力偏离更重要的任务。同时,我们自身的某种偏向,某一缺陷,对他人无疑是考验和阻碍,反之亦然。克服我们弱点的最佳方式有两方面:努力完善你自己,因为如果你更好了,社区总的来说理所当然也就同样多地更好了;把你的精力集中到确实按照教务行政管理来工作–它是生机勃勃的动态的东西,而不是一套行为准则。

Baha'is quickened as they are by the fire of a living religious conviction, are for the most part conscientious in following the laws and principles of their Faith. The sacrifices they make, such as not drinking, when it is the commonest social custom of the age, living a chaste and noble life in a society that for the most part believes any restriction on its sensual life to be unnecessary and unhealthy, accepting censure and even ostracism rather than go against the belief that all colors and classes are to be treated with absolute equality and associated with freely and lovingly--are gladly accepted as means of demonstrating the reality of their Faith.
为充满活力的宗教信念之火所振兴,巴哈伊们很大程度上尽心遵循其信仰的律法和原则。他们付出的牺牲,诸如在这饮酒是最普遍社会习俗的时代不饮酒,在这大多相信对肉欲生活的任何约束均无必要且不健康的社会过贞洁高贵的生活,接受非难甚至排斥也不违背所有肤色和阶层皆应得到绝对平等的对待和自由仁爱的交往这一信念——被欣然接受为展示其信仰之实质的手段。

There is no doubt, too, that Baha’is have a high reputation for character and integrity amongst those who contact them. But for some reason or other, all our little weaknesses seem to come out in the working of administrative order. I have thought about this very much and wondered why it is so...It can't be the whole answer--but maybe it will help a little towards finding it.
无疑,巴哈伊也因品格和正直而在那些接触他们的人当中颇有声誉。但由于或此或彼的原因,我们所有的小缺点好像都在教务行政体制的运作中表现出来了。我对此想了很多,不明白为什么会这样…。这不会是全部的答案–但或许对找到答案能有点帮助。

We have a tendency to put aside spiritual laws when we deal with administrative problems. This is the exact opposite of the whole concept of Baha'i governance. Baha'u'llah has come to establish the Kingdom of Heaven on earth. It implies a world run by law, but spiritual laws. It implies order, discipline, organization but based on the principles given by God's unerring Prophet and not constructed by the little, self-interested minds of men. It follows that a Baha'i should be living up to the teaching to the fullest extent of his capacity…And yet so often you see a very fine Baha'i put aside a lot, if not all of his spiritual attitudes when he enters a meeting and becomes a business man, or even something faintly resembling a politician! When this happens…inspirational guidance from on High flies out of the window! We have plugged up the pipe line, just like the members of all other floundering councils of the world, by mixed motives, personality problems, individual aggressiveness, etc. Is it because we feel we are competent to run any mundane affairs according to our own lights? Whatever it is, it is the thing that is preventing us from showing that love and unity, amongst a body of people for which the whole human race is starving.
我们有一种倾向,我们一处理起行政问题就把灵性法则丢到一边。这的确是整个巴哈伊治理观的反面。巴哈欧拉的到来是要在尘间奠立天堂之国。这意味着一个由律法,且是灵性律法运转的世界。这意味着秩序、纪律、组织,但却是基于上帝绝无谬误的先知给出的,而不是人窄小的利己心思构筑的原则。由此可以说,巴哈伊应当竭尽其能力所及地遵照教义行事…。但你还是屡屡看到一个非常好的巴哈伊,丢掉了他即便不是全部也是很多的灵性态度来参加会议,而变成了一个商人,甚至隐约和政客相仿!一当这种事情发生…上天的灵感指引便飞出窗外!我们用混杂的动机、个性问题、个人进取心等等,堵住了管道,就像世界上所有其他在挣扎跌打的理事会的成员一样。是因为我们感觉按照自己的能力我们能胜任运作任何俗务吗?不管到底是什么,就是它阻碍着我们在一个团体当中表现出全人类都在渴求的爱与团结。

We think too much of our own capacities and abilities, and altogether too little of what the power of God can do through any little soul, however insignificant, who opens himself to that power. The greatest living example of what one person can do who hitches herself to the power of God that I have seen, was Martha Root. Not that she was insignificant, she was not; she was a fairly gifted and intelligent woman. But what she accomplished was infinitely beyond her own resources. She also well understood the process work. She used to say "Baha'u'llah does it". She was too modest to put the matter even more pointedly and say: "I LET BAHA'U'LLAH DO IT."
我们对自身的能力和才干想得太多了,而对于上帝的力量通过任何向那种力量敞开的渺小灵魂–不论何其微不足道–所能到的,总的来说想得太少了。一个人把自己和上帝之力栓在一起能做到什么,我见到的最好的实例是玛莎·鲁德。不是说她微不足道,她并非如此;她是一位相当有天份和才智的女性。但她所完成的无限地超出了她自身的才略。她也非常了解运作过程。她常说“巴哈欧拉在做”。她太谦虚了,不会说“我让巴哈欧拉去做”而把事情弄得更有指向性。


--A letter to the Baha'i youth from Ruhiyyih Khanum, 1948
露赫叶·卡侬致巴哈伊青年的一封信,1948年
 

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