THE ONLY REVOLUTION INDIA PART 7/《唯一的革命》 印度 第七篇
THE ONLY REVOLUTION INDIA PART 7《唯一的革命》 印度 第七篇
Thought cannot conceive or formulate to itself the nature of space. Whatever it formulates has within it the limitation of its own boundaries. This is not the space which meditation comes upon. Thought has always a horizon. The meditative mind has no horizon. The mind cannot go from the limited to the immense, nor can it transform the limited into the limitless. The one has to cease for the other to be. Meditation is opening the door into spaciousness which cannot be imagined or speculated upon. Thought is the centre round which there is the space of idea, and this space can be expanded by further ideas. But such expansion through stimulation in any form is not the spaciousness in which there is no centre. Meditation is the understanding of this centre and so going beyond it. Silence and spaciousness go together. The immensity of silence is the immensity of the mind in which a centre does not exist. The perception of this space and silence is not of thought. Thought can perceive only its own projection, and the recognition of it is its own frontier.
思想无法为自己构思或设想出空旷的品质。无论它设想出什么，都是在它自己有限的疆界内。这不是冥想来临的那个空间。思想总是有个界限，而冥想的心没有边界。心灵无法从有限走向无限，也无法将有限转化为无限。一方必须止息，另一方才能出现。冥想是打开通往宽广的门，这宽广无法想象出或猜测到。思想是个中心，它周围是想法产生的空间，这个空间可以被更多的想法扩展。但是通过任何形式的刺激产生的这种扩展都不是没有中心的那种宽广。冥想是对这中心的了解进而超越。寂静和宽广并肩而行。寂静的无限是不存在中心的心灵的那种宽广。对这空间和寂静的觉知并非来自思想。思想只能看到它自己的投射，而它的认知是它自己的边界。
You crossed the little stream over a rickety bridge of bamboo and mud. The stream joined the big river and disappeared into the waters of the strong current. The little bridge had holes in it and you had to walk rather carefully. You went up the sandy slope and passed the small temple and, a little further on, a well which was as old as the wells of the earth. It was at the corner of a village where there were many goats and hungry men and women wrapped around in dirty clothes, for it was quite cold. They fished in the big river, but somehow they were still very thin, emaciated, already old, some very crippled. In the village were weavers producing the most beautiful brocade and silk saris in dark dingy little rooms with small windows. It was a trade handed down from father to son, and middlemen and shopkeepers made the money.
你跨过一座摇摇欲坠的竹桥和泥淖渡过那条小溪。小溪注入大河，消失在湍急的水流中。小桥上坑坑洞洞，你得特别小心地走过去。你爬上那片沙坡，经过一座小寺庙，再往前走一点是一口像大地之井一样古老的水井。它在一个村庄的角落里，这村庄里有很多山羊以及身上裹着厚厚脏衣服的饥饿的男人和女人们，因为天气相当冷。他们在大河里捕鱼，但是不知怎地他们依然非常瘦弱、憔悴、已然衰老，其中一些人有严重的残疾。村子里有织工在窗子小小的黑暗肮脏的小房间里编织着最美丽的锦缎和丝质纱丽。这是父子代代相传的一门手艺，而钱被中间商和店主们赚了去。
You didn't go through the village but turned off to the left and followed a path which had become holy, for it was supposed that upon this path the Buddha had walked some 2,500 years ago, and pilgrims came from all over the country to walk on it. This path led through green fields, among mango groves, guava trees and through scattered temples. There was an ancient village, probably older than the Buddha, and many shrines and places where the pilgrims could spend the night. It had all become dilapidated; nobody seemed to care; the goats wandered about the place. There were large trees; one old tamarind, with vultures on top and a flock of parrots. You saw them coming in and disappearing into the green tree; they became the same colour as the leaves; you heard their screech but you could not see them.
你没有穿过那个村庄，而是转向左边，走了一条已变得神圣的小路，因为人们相信大约2500年前佛陀走过这条小路，于是朝圣者们从全国各地赶到这里来走一走。这条小路穿过绿色的田野，穿过芒果林、番石榴树和散落的寺庙。那里有一座古老的村落，或许年代比佛陀还要久远，有许多圣坛和朝圣者们可以借宿的地方。这个村子变得破败不堪；似乎没人关心这些；山羊们在这个地方徘徊着。这里有很多大树；一棵古老的罗望子树，树顶上有秃鹫和一群鹦鹉。你看到它们飞过来然后消失在绿树里；它们的颜色变得和树叶一样；你听得到它们的尖叫，但是你看不到它们。
On either side of the path stretched fields of winter wheat; and in the distance were villagers and the smoke of the fires over which they cooked. It was very still, the smoke going straight up. A bull, heavy, fierce-looking, but quite harmless, wandered through the fields, eating the grain as it was driven across the field by the farmer. It had rained during the night and the heavy dust was laid low. The sun would be hot during the day but now there were heavy clouds and it was pleasant to walk even in day-time, to smell the clean earth, to see the beauty of the land. It was a very old land, full of enchantment and human sorrow, with its poverty and those useless temples.
小路两边伸展开的是种满冬小麦的田地；远处是村民们以及他们做饭用的火冒出的烟。这里非常安静，烟直直地往上升。一头笨重、长相凶猛却毫无恶意的公牛，在田里徘徊，一边被农夫赶着走过去一边吃着谷子。夜里下过了雨，厚重的灰尘被低低地铺在地上。白天的时候太阳会很热，但是现在有厚厚的云层，即使在白天散步也很舒服，可以闻到清新的泥土，看到美丽的大地。这是一片非常古老的土地，充满了魅力和人们的悲伤，以及贫穷和那些无用的寺庙。
"You have talked a great deal about beauty and love, and after listening to you I see I don't know either what beauty is or what love is. I am an ordinary man, but I have read a great deal, both philosophy and literature. The explanations which they offer seem to be different from what you are saying. I could quote to you what the ancients of this country have said about love and beauty, and also how they have expressed it in the West, but I know you don't like quotations for they smack of authority. But, sir, if you are so inclined, we could go into this matter, and then perhaps I shall be able to understand what beauty and love may mean?"
“关于美和爱，你讲了很多，而听你讲过以后，我发现我既不知道美是什么也不知道爱是什么。我是个普通人，但是我读过很多书，包括哲学和文学。它们提供的解释似乎与你所说的不同。我可以向你引述这个国家的古人关于爱和美说过些什么，还有西方是如何表述的，但是我知道你不喜欢引用，因为它们是权威的声音。但是，先生，如果你愿意，我们可以探讨这个问题，然后也许我就能理解爱和美意味着什么？”
Why is it that in our lives there is so little beauty? Why are museums with their pictures and statues necessary? Why do you have to listen to music? Or read descriptions of scenery? Good taste can be taught, or perhaps one has it naturally, but good taste is not beauty. Is it in the thing that has been put together - the sleek modern aeroplane, the compact tape-recorder, the modern hotel or the Greek temple - the beauty of line, of the very complex machine, or the curve of a beautiful bridge across a deep cavern?
我们生活中的美为什么如此之少？为什么需要博物馆以及它们的绘画和雕塑？你为什么必须要听音乐？或者阅读景物描写？好品位可以被教授，也许一个人天生就可以拥有，但是好品位不是美。美在制造出来的东西里面吗——造型优美的现代飞机、袖珍录音机、现代旅馆或者古希腊神庙——非常复杂的机器的线条或者跨越深深山洞的漂亮桥梁的曲线的美？
"But do you mean that there is no beauty in things that are beautifully made and function perfectly? No beauty in superlative artistry?"
“但是你的意思是不是在制造精美和完美运转的东西里没有美？在最优秀的艺术里没有美？”
Of course there is. When you look at the inside of a watch it is really remarkably delicate and there is a certain quality of beauty in it, and in the ancient pillars of marble, or in the words of a poet. But if that is all beauty is, then it is only the superficial response of the senses. When you see a palm tree, single against the setting sun, is it the colour, the stillness of the palm, the quietness of the evening that make you feel the beautiful, or is beauty, like love, something that lies beyond the touch and the sight? Is it a matter of education, conditioning, that says: "This is beautiful and that is not"? Is it a matter of custom and habit and style that says: "This is squalor, but that is order and the flowering of the good"? If it is all a matter of conditioning then it is the product of culture and tradition, and therefore not beauty. If beauty is the outcome or the essence of experience, then to the man from the West and from the East, beauty is dependent upon education and tradition. Is love, like beauty, of the East or of the West, of Christianity or Hinduism, or the monopoly of the State or of an ideology? Obviously it is not any of this.
当然有。当你观察一只表的内部，真的是格外精致，其中有某种美的品质，在古老的大理石柱或者一首诗的词句里也有。但如果那是美的全部，那就只是肤浅的感官反应。当你看着一棵棕榈树，安然独立于落日下，是不是它的色彩和宁静，还有夜晚的寂静使你感觉到美，或者美是不是像爱一样，是某种超越触觉和视觉的东西？
"Then what is it?"
那么美是什么？
You know, sir, austerity in self-abandonment is beauty. Without austerity there is no love, and without self-abandonment beauty has no reality. We mean by austerity not the harsh discipline of the saint or of the monk or of the commissar with their proud self-denial, or the discipline which gives them power and recognition - that is not austerity. Austerity is not harsh, not a disciplined assertion of self-importance. It is not the denial of comfort, or vows of poverty, or celibacy. Austerity is the summation of intelligence. This austerity can be only when there is self-abandonment, and it cannot be through will, through choice, through deliberate intent. It is the act of beauty that abandons, and it is love that brings the deep inward clarity of austerity. Beauty is this love, in which measurement has come to an end. Then this love, do what it will, is beauty.
你知道，先生，自我摒弃中的简朴是美。没有简朴就没有爱，而没有自我摒弃，美就没有真实性。我们说简朴的意思不是圣徒、僧侣或政委的那种严苛的戒律及其骄傲的自我否定，也不是赋予他们权力或赞誉的戒律——那不是简朴。简朴并不严苛，也不是对于自我重要性一种守戒式的确认。它不是对舒适的否定，也不是宣誓守贫或独身。简朴是智慧的总和。只有存在自我摒弃时，才可能有这种简朴，而它无法经由意志、经由选择、经由刻意的努力来实现。放弃正是美的行为，正是爱带来了简朴所具有的深刻的内在清晰。美就是这种爱，其中衡量终止了。然后这爱，无论做什么都是美。
"What do you mean, do what it will? If there is self-abandonment then there is nothing left for one to do."
“无论做什么，你这么说是什么意思？如果有了自我摒弃，那么一个人就没什么可做的了。”
The doing is not separate from what is. It is the separation that brings conflict and ugliness. When there is not this separation then living itself is the act of love. The deep inward simplicity of austerity makes for a life that has no duality. This is the journey the mind had to take to come upon this beauty without the word. This journey is meditation.
这种做与现状不是分离的。是分离带来了冲突和丑陋。如果没有这种分离，那么生命本身就是爱的行动。简朴具有的那深刻的内在朴素使得生命没有二元性。这就是心灵要不用语言地遭遇这美所必须要走的旅程。这旅程就是冥想。
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