THE ONLY REVOLUTION INDIA PART 5/《唯一的革命》 印度 第五篇
THE ONLY REVOLUTION INDIA PART 5《唯一的革命》 印度 第五篇
Silence has many qualities. There is the silence between two noises, the silence between two notes and the widening silence in the interval between two thoughts. There is that peculiar, quiet, pervading silence that comes of an evening in the country; there is the silence through which you hear the bark of a dog in the distance or the whistle of a train as it comes up a steep grade; the silence in a house when everybody has gone to sleep, and its peculiar emphasis when you wake up in the middle of the night and listen to an owl hooting in the valley; and there is that silence before the owl's mate answers. There is the silence of an old deserted house, and the silence of a mountain; the silence between two human beings when they have seen the same thing, felt the same thing, and acted.
寂静有很多品质。有两个声响之间的寂静，有两个音符之间的寂静，还有两个想法的间隙中的宽广寂静。有来自乡间夜晚的那种特别的、安然的、四处弥漫着的寂静；有穿越它你能听到远处的犬吠，或者陡然升高的火车汽笛声的寂静；当所有人都睡去时房子里的那种寂静，以及当你半夜醒来，倾听山谷里猫头鹰的叫声时，寂静具有的那种特别的力量；还有猫头鹰的伙伴回应前的那种寂静。有废弃的老房子的寂静，和山脉的寂静；还有当两个人看到同样的事情、感受相同并行动时的寂静。
That night, particularly in that distant valley with the most ancient hills with their peculiar shaped boulders, the silence was as real as the wall you touched. And you looked out of the window at the brilliant stars. It was not a self-generated silence; it was not that the earth was quiet and the villagers were asleep, but it came from everywhere - from the distant stars, from those dark hills and from your own mind and heart. This silence seemed to cover everything from the tiniest grain of sand in the river-bed - which only knew running water when it rained - to the tall, spreading banyan tree and a slight breeze that was now beginning. There is the silence of the mind which is never touched by any noise, by any thought or by the passing wind of experience. It is this silence that is innocent, and so endless. When there is this silence of the mind action springs from it, and this action does not cause confusion or misery.
那个晚上，特别是在那片遥远的山谷中，最古老的群山有着形状奇特的巨石，那寂静就像你触摸过的墙壁一样真实。你望向窗外明亮的群星。这不是一种自我产生出的寂静；不是因为大地安静了村民们也睡着了，而是它来自于所有地方——来自遥远的星辰，来自那些黝黑的山脉，来自你自己的头脑和心灵。这寂静似乎覆盖了一切，从河床里最微小的沙粒——下雨的时候河床只知道流水——到高大的伸展开的榕树，而一阵轻柔的微风正在吹起。有从未被任何噪音、任何思绪或任何吹过的经验之风触及的心灵的寂静。这寂静是纯真的，因而是无尽的。有这种心灵的寂静时，行动就会从中迸发出来，而这行动不会导致困惑和苦难。
The meditation of a mind that is utterly silent is the benediction that man is ever seeking. In this silence every quality of silence is.
极其宁静的心灵冥想是人类所有追寻中的至福。寂静的一切品质都在这宁静中。
There is that strange silence that exists in a temple or in an empty church deep in the country, without the noise of tourists and worshippers; and the heavy silence that lies on water is part of that which is outside the silence of the mind.
有一种奇怪的寂静，存在于乡间深处的寺庙或者空空的教堂里，没有游客和朝拜者的喧嚣；而压在水面上的沉重寂静是寂静的心灵之外的一部分。
The meditative mind contains all these varieties, changes and movements of silence. This silence of the mind is the true religious mind, and the silence of the gods is the silence of the earth. The meditative mind flows in this silence, and love is the way of this mind. In this silence there is bliss and laughter.
冥想的心包含了寂静的所有这些种类、变化和运动。这心灵的寂静是真正的宗教之心，而上天的寂静就是大地的寂静。冥想的心在这寂静中流动，爱就是这心灵的运作方式。在这寂静中有极乐和欢笑。
The uncle came back again, this time without the niece who had lost her husband. He was a little more carefully dressed, also more disturbed and concerned, and his face had become darker because of his seriousness and anxiety. The floor on which we were sitting was hard, and the red bougainvillaea was there, looking at us through the window. And the dove would probably come a little later. It always came about this time of the morning. It always sat on that branch in the same place, its back to the window and its head pointing south, and the cooing would come softly through the window.
那位叔父又回来了，这次他那位失去了丈夫的侄女没有同来。他的穿着更细心了一些，也更加不安和关切，他的脸色也因为严肃和焦虑变得更加阴沉。我们坐的地板很硬，红色的九重葛就在那里，透过窗户看着我们。而那只鸽子可能晚些时候再来。它每天早上都在这个时候来。它总是栖在那条树枝的同一个位置上，背对着窗子，头指向南方，咕咕声会从窗口轻轻传来。
"I would like to talk about immortality and the perfection of life as it evolves towards the ultimate reality. From what you said the other day, you have direct perception of what is true, and we, not knowing, only believe. We really don't know anything about the Atman at all; we are familiar only with the word. The symbol, for us, has become the real, and if you describe the symbol - which you did the other day - we get frightened. But in spite of this fear we cling to it, because we actually know nothing except what we've been taught, what the previous teachers have said, and the weight of tradition is always with us. So, first of all, I'd like to know for myself if there is this Reality which is permanent, this Reality, call it by whatever name you like - Atman or soul - which continues after death. I'm not frightened of death. I've faced the death of my wife and several of my children, but I am concerned about this Atman as a reality. Is there this permanent entity in me?"
“我想谈谈不朽以及在向着终极真相迈进时生命的完善过程。从你那天所说的话来看，你直接洞察到了什么是真实的，而我们因为不知道，只能相信。我们真的对阿特曼一无所知；我们只是熟悉了这个词。对我们来说，象征变成了真实的东西，如果你描述那象征——你那天就这么做了——我们就被吓到了。但是尽管有这种恐惧，我们还是紧抓着它不放，因为除了别人教过我们什么和以前的上师说过什么之外，我们实际上一无所知，而传统的重负始终与我们同在。所以，首先，我自己想知道是否存在永恒的真相，这真相，不管你想怎么命名——阿特曼或者灵魂——死后会继续。我不害怕死亡。我面对过我妻子和我几个孩子的死亡，但是我把这阿特曼作为一个真相来关注。我的内在有这永恒的实体吗？”
When we speak of permanency we mean, don't we, something that continues in spite of the constant change around it, in spite of the experiences, in spite of all the anxieties, sorrows and brutalities? Something that is imperishable? First of all, how can one find out? Can it be sought out by thought, by words? Can you find the permanent through the impermanent? Can you find that which is changeless through that which is constantly changing - thought? Thought can give permanency to an idea, Atman or soul, and say, ''This is the real'', because thought breeds fear of this constant change, and out of this fear it seeks something permanent - a permanent relationship between human beings, a permanency in love. Thought itself is impermanent, is changing, so anything that it invents as permanent is, like itself, non-permanent. It can cling to a memory throughout life and call that memory permanent, and then want to know whether it will continue after death. Thought has created this thing, given it continuity, nourished it day after day and held on to it. This is the greatest illusion because thought lives in time, and what it has experienced yesterday it remembers through today and tomorrow; time is born out of this. So there is the permanency of time and the permanency which thought has given to an idea of ultimately attaining the truth. All this is the product of thought - the fear, time and achievement, the everlasting becoming.
当我们提到永恒，我们指的是，尽管周围不停地变化，尽管有着所有的经验、有着所有的焦虑、悲伤和残酷，某种东西却依然延续着，不是吗？首先，一个人要怎样才能有所发现？用思想、用语言能发现吗？你能通过不永恒找到永恒吗？你能通过不停变化着的东西——思想去发现不变的东西吗？思想可以赋予一个想法——阿特曼或者灵魂以永久性，并且说：“这是真实的”，因为思想滋生出对这不停变化的恐惧，出于这种恐惧，它就寻求某种永恒的东西——人与人之间一种恒久的关系，以及爱的恒久。思想本身不是永恒的，是变化的，所以它发明出来的任何永恒的东西就像它自己一样，是不永恒的。它可以毕生抱守着一个回忆并声称其永恒，然后想要知道死后能否继续。思想制造出这个东西，赋予它延续性，日复一日地滋养它、紧抓着它。这是最大的幻觉，因为思想活在时间里，昨天经历的事情，它在今天和明天都记着；时间由此产生。所以就有了时间的永恒性，而思想将这永恒性赋予了一个最终到达真理的想法。这一切都是思想的产物——恐惧、时间和成就，以及无休止的变成。
"But who is the thinker - this thinker who has all these thoughts?"
“但谁是思想者——这个有着所有这些思想的思想者？”
Is there a thinker at all, or only thought which puts together the thinker? And having established him, then invents the permanent, the soul, the Atman.
到底有思想者吗，还是只有捏造出了思想者的思想？制造出了思想者，然后再发明出永恒、灵魂和阿特曼。
"Do you mean to say that I cease to exist when I don't think?"
“你的意思是说当我不思考时我的存在就停止了吗？”
Has it ever happened to you, naturally, to find yourself in a state where thought is totally absent? In that state are you conscious of yourself as the thinker, the observer, the experiencer? Thought is the response of memory, and the bundle of memories is the thinker. When there is no thought is there the "me" at all, about whom we make so much fuss and noise? We are not talking of a person in amnesia, or of one who is day-dreaming or controlling thought to silence it, but of a mind that is fully awake, fully alert. If there is no thought and no word, isn't the mind in a different dimension altogether?
发现你自己身处一种全无思想的状态，这在你身上曾经自然地发生过吗？在那个状态中，你意识到自己是思想者、观察者和经验者吗？思想是记忆的反应，这堆记忆就是思想者。如果没有思想，难道还有这个我们为之大惊小怪喧嚣不已的“我”吗？我们说的不是一个失忆的人，也不是一个做着白日梦或控制思想让其安静的人，而是一个完全清醒、完全警觉的心灵。如果没有思想也没有语言，难道心灵不就处于一个全然不同的维度里了吗？
"Certainly there is something quite different when the self is not acting, is not asserting itself, but this need not mean that the self does not exist - just because it does not act."
“当自我没有运作、不在维护自己的时候，当然会有很不同的东西，但是这并不意味着自我不存在——只是因为它不运作而已。”
Of course it exists! The "me", the ego, the bundle of memories exists. We see it existing only when it responds to a challenge, but it's there, perhaps dormant or in abeyance, waiting for the next chance to respond. A greedy man is occupied most of the time with his greed; he may have moments when it is not active, but it is always there.
它当然存在！“我”，自我，这堆记忆是存在的。我们只在它对挑战做出反应时看到它的存在，但是它确实在那儿，也许休眠了或者暂时不活动，等待着下一个回应的机会。一个贪婪的人多数时间都被他的贪婪所占据；也许有些时刻他的自我不活跃，但是一直都在那儿。
"What is that living entity which expresses itself in greed?"
“在贪婪中体现着自己的那个活生生的实体是什么？”
It is still greed. The two are not separate.
那还是贪婪。这两者不是分离的。
"I understand perfectly what you call the ego, the `me', its memory, its greed, its assertiveness, its demands of all kinds, but is there nothing else except this ego? In the absence of this ego do you mean to say there is oblivion?"
“我非常理解你说的自我，‘我’，它的记忆、它的贪婪、它的自负、它各种各样的要求，但是除了这个自我，就没有别的东西了吗？你是不是说，没有了这个自我就没了知觉？”
When the noise of those crows stops there is something: this something is the chatter of the mind - the problems, worries, conflicts, even this enquiry into what remains after death. This question can be answered only when the mind is no longer greedy or envious. Our concern is not with what there is after the ego ceases but rather with the ending of all the attributes of the ego. That is really the problem - not what reality is, or if there is something permanent, eternal - but whether the mind, which is so conditioned by the culture in which it lives and for which it is responsible - whether such a mind can free itself and discover.
当那些乌鸦的叫声停下来的时候，还有某种东西：这种东西是头脑的喋喋不休——问题、忧虑、冲突，甚至连对死后有什么留下来了的这种探询也一样。这个问题只有在心灵不再贪婪或嫉妒时才可能被解答。我们所关心的不是自我止息后还有什么，而是终结自我的所有属性。这才是真正的问题——而不是真相是什么，或者是否存在永恒的、永久的东西——而是心灵被它身处其中并为之负责的文化如此严重地局限着——这样一颗心能否解放自己并去探索。
"Then how am I to begin to free myself?"
“那么我要如何开始解放自己？”
You can't free yourself. You are the seed of this misery, and when you ask "how" you are asking for a method which will destroy the "you", but in the process of destroying the "you" you are creating another "you".
你无法解放自己。你是这痛苦的种子，当你问“如何”时，你是在寻求一个摧毁“你” 的方法，但是在摧毁“你”的过程中，你就在制造另一个“你”。
"If I may ask another question, what then is immortality? Mortality is death, mortality is the way of Life with its sorrow and pain. Man has searched everlastingly for an immortality, a deathless state."
“如果可以，那么我想提另外一个问题，不朽是什么？腐朽是死亡，死亡是生命的存在方式，带着它的悲伤和痛苦。人类永远都在追寻不朽，一种不死的状态。”
Again, sir, you have come back to the question of something that is timeless, which is beyond thought. What is beyond thought is innocence, and thought, do what it will, can never touch it, for thought is always old. It is innocency, like love, that is deathless, but for that to exist the mind must be free of the thousand yesterdays with their memories. And freedom is a state in which there is no hate, no violence, no brutality. Without putting away all these things how can we ask what immortality is, what love is, what truth is?
先生，你又回到了那个永恒之物的问题上，而这是超出思想之外的。超越思想的是纯真，而思想不管做什么，永远无法触及它，因为思想始终是陈旧的。那是纯真，就如同爱，那是不灭的，但是要让它存在，心灵就必须从千万个昨天及其记忆中解脱出来。而自由是一种没有仇恨、没有暴力、没有残忍的状态。不消除所有这些东西，我们怎么能问不朽是什么，爱是什么，真理是什么？
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