THE ONLY REVOLUTION INDIA PART 12/《唯一的革命》 印度 第十二篇
THE ONLY REVOLUTION INDIA PART 12《唯一的革命》 印度 第十二篇
A great many birds were flying overhead, some crossing the wide river and others, high up in the sky, going round in wide circles with hardly a movement of the wing. Those that were high up were mostly vultures and in the bright sun they were mere specks, tacking against the breeze. They were clumsy on land with their naked necks and wide, heavy wings. There were a few of them on the tamarind tree, and the crows were teasing them. One crow, especially, was after a vulture, trying to perch on him. The vulture got bored and took to the wing, and the crow which had been harassing him came in from behind and sat on the vulture's back as it flew. It was really quite a curious sight - the vulture with the black crow on top of it. The crow seemed to be thoroughly enjoying himself and the vulture was trying to get rid of him. Eventually the crow flew off across the river and disappeared into the woods.
有很多只鸟从头上飞过，有些越过了宽阔的河面，而另一些高高地在天上绕着大圈盘旋，翅膀几乎一动不动。那些高高在上的大多数是秃鹫，在艳阳下它们看起来只是一些小点儿，逆风飞行着。它们有着光秃秃的脖子和宽大而沉重的翅膀，在陆地上显得很笨重。还有几只落在罗望子树上，乌鸦正戏弄着它们。特别是有一只乌鸦跟在一只秃鹫后面，想要落在他身上。那只秃鹫很烦，张开翅膀飞了起来，一直骚扰他的那只乌鸦从后面跟上来，在他飞的时候坐到了他的背上。这真是非常有趣的一幕——秃鹫背上有只乌鸦。那只乌鸦看起来玩得非常开心，而秃鹫想把他甩掉。最后乌鸦飞过河面，消失在树林里。
The parrots came across the river, zig-zagging, screeching, telling the whole world they were coming. They were bright green, with red beaks, and there were several in that tamarind tree. They would come out in the morning, go down the river and sometimes would come back screeching, but more often they remained away all day and only returned in the late afternoon, having stolen the grain from the fields and whatever fruit they could find. You saw them for a few seconds among the tamarind leaves, and then they would disappear. You couldn't really follow them among the tiny green leaves of the tree. They had a hole in the trunk and there they lived, male and female, and they seemed to be so happy, screeching their joy as they flew out. In the evening and early morning the sun made a path - golden in the morning and silver in the evening - across the river. No wonder men worship rivers; it is better than worshipping images with all the rituals and beliefs. The river was alive, deep and full, always in movement; and the little pools beside the bank were always stagnant.
鹦鹉们曲曲折折地从河那边飞了过来，尖叫着告诉整个世界它们来了。它们是鲜绿色的，有着红色的喙，那棵罗望子树上还有几只。它们会在早上出来，沿河而下，有时候会尖叫着回来，但是多数时候它们整天都不待在这儿，只有下午晚些时候才回来，从田地里偷了谷物和它们能找到的任何果子。你看见它们在罗望子树叶里，几秒钟后就消失不见了。你的目光无法在那棵树的小小绿叶中始终跟随着它们。它们在树干上有个洞，它们住在那里，有雌有雄，它们看起来是那么快乐，飞出来的时候高叫出它们的快乐。傍晚和清晨的时候，太阳在河面上铺出一条大道——早晨是金色的，傍晚是银色的。怪不得人类膜拜河流；这要好过用所有的仪式和信仰来膜拜神像。这条河富有活力，河水又深又满，总是在运动着；而岸边的小池塘则总是静止的。
Each human being isolates himself in the little pool, and there decays; he never enters into the full current of the river. Somehow that river, made so filthy by human beings higher up, was clean in the middle, blue-green and deep. It was a splendid river, especially in the early morning before the sun came up; it was so still, motionless, of the colour of molten silver. And, as the sun came up over the trees, it became golden, and then turned again into a silvery path; and the water came alive.
每个人都把自己隔绝在一个小池塘里，在那里腐朽；他从不进入河流那丰满的水流中。那条河被上游的人们弄得很污浊，但不知怎地河中央却很干净，水很深，呈现出蓝绿色。这是一条壮丽的河流，特别是清晨太阳升起的时候；它是如此安静，一动不动，现出熔化的银色。而当太阳爬到树顶时，它就变成了金色，然后又变成一条银色的大道；这时河水活跃起来。
In that room overlooking the river it was cool, almost cold, for it was early winter. A man, sitting opposite with his wife, was young, and she was younger still. We sat on the carpet placed on a rather cold, hard floor. They weren't interested in looking at the river, and when it was pointed out to them - its width, its beauty, and the green bank on the other side - they acknowledged it with a polite gesture. They had come some distance, from the north by bus and train, and were eager to talk about the things they had in mind; the river was something they could look at later when they had time.
在俯瞰河水的那个房间里，感觉很凉爽，几乎有些冷，因为已经是初冬了。一个男人坐在他妻子的对面，他很年轻，而他妻子显得更年轻。我们坐在地毯上，地毯铺在又冷又硬的地板上。他们对观看那条河不感兴趣，当你把那条河——它的宽度、它的美以及两边绿色的堤岸——指给他们看时，他们彬彬有礼地认可着。他们从北方坐着汽车和火车远道而来，迫切地想谈谈他们脑子里的事情；那条河得等他们稍后有时间了再去看。
He said: "Man can never be free; he is tied to his family, to his children, to his job. Until he dies he has responsibilities. Unless, of course," he added, "he becomes a sannyasi, a monk."
他说：“人类从来都不自由；他被捆缚在他的家庭、他的孩子和他的工作上。他一直有许多责任，直到死去。除非，当然，”他补充道，“他变成一个遁世者，一个僧侣。”
He saw the necessity of being free, yet he felt it was something he could not achieve in this competitive, brutal world. His wife listened to him with a rather surprised look, pleased to find that her man could be serious and could express himself quite well in English. It gave her a sense of possessive pride. He was totally unaware of this as she was sitting a little behind him.
他看到了自由的必要性，但是他觉得在这个竞争激烈而残酷的世界上，那是他无法实现的事情。他的妻子用一种相当惊讶的表情听他说话，很高兴发现她的男人可以很严肃，可以用英语很好地表达自己。这给了她一种占有的自豪感。他完全没注意到这些，因为她坐在他后面一点。
"Can one be free, ever?" he asked. "Some political writers and theorists, like the Communists, say that freedom is something bourgeois, unattainable and unreal, while the democratic world talks a great deal about freedom. So do the capitalists, and, of course, every religion preaches it and promises it, though they see to it that man is made a prisoner of their particular beliefs and ideologies - denying their promises by their acts. I've come to find out, not merely intellectually, if man, if I, can really be free in this world. I'm taking a holiday from my job to come here; for two days I am free from my work - from the routine of the office and the usual life of the little town where I live. If I had more money I'd be freer and be able to go where I like and do what I want to do, perhaps paint, or travel. But that is impossible as my salary is limited and I have responsibilities; I am a prisoner to my responsibilities."
“人到底能够自由吗？”他问。“一些政治作家和理论家，比如共产主义者，说自由是资产阶级的事情，实现不了也不真实，而民主世界却大张旗鼓地谈论自由。资本主义者也这么做，当然，每种宗教都宣扬并承诺自由，尽管他们实际上是在确保人类成为他们自己特定信仰和意识形态的囚徒——他们以行动否定了自己的承诺。我来是为了弄清楚，不仅仅是从智力上，人类能否，我能否在这个世界有真的自由。我趁工作的假期来到这里；这两天我从工作——从办公室的例行公事和我居住的那个小镇的日常生活中解脱了出来。如果我有更多的钱，我会更自由，能去我想去的地方，做我想做的事，也许是绘画或者旅行。但是这不可能，因为我的薪水有限，而且我也有很多责任；我是我责任的囚徒。”
His wife couldn't make out all this but she pricked up her ears at the word "responsibilities". She may have been wondering whether he wanted to leave home and wander the face of the earth.
他的妻子不明白这一切是怎么回事，但是她对“责任”这个词竖起了耳朵。她也许想知道他是不是想离开家在地球上四处流浪。
"These responsibilities," he went on, "prevent me from being free both outwardly and inwardly. I can understand that man cannot be completely free from the world of the post office, the market, the office and so on, and I'm not seeking freedom there. What I have come to find out is if it is at all possible to be free inwardly?"
“这些责任，”他接着说，“从外在和内心都妨碍了我的自由。我能理解人类不能完全摆脱邮局、市场、办公室等等的这个世界，但我不是想从那里寻求自由。我来是想弄清内心究竟是不是可能自由？”
The pigeons on the veranda were cooing, fluttering about, and the parrots screeched across the window and the sun shone on their bright green wings.
阳台上的鸽子们在咕咕叫着，飞来飞去，鹦鹉们的尖叫声传进窗户，阳光照耀在它们鲜艳的绿色翅膀上。
What is freedom? Is it an idea, or a feeling that thought breeds because it is caught in a series of problems, anxieties, and so on? Is freedom a result, a reward, a thing that lies at the end of a process? Is it freedom when you free yourself from anger? Or is it being able to do what you want to do? Is it freedom when you find responsibility a burden and push it aside? Is it freedom when you resist, or when you yield? Can thought give this freedom, can any action give it?
自由是什么？它是不是思想滋生出的一个想法或者一种感觉，因为受困于一系列的问题、焦虑等等之中？自由是不是一个结果、一项奖赏、在一个过程的结尾的一样东西？当你将自己从愤怒中解脱出来，那是不是自由？或者自由是不是能够为所欲为？当你发现责任是个负担并把它抛开，那是不是自由？当你抗拒或服从时，那是自由吗？思想能带来这自由吗，任何行动能带来吗？
"I'm afraid you will have to go a little bit slower."
“恐怕你得说慢一点儿。”
Is freedom the opposite of slavery? Is it freedom when, being in a prison and knowing you are in prison and being aware of all the restraints of the prison, you imagine freedom? Can imagination ever give freedom or is it a fancy of thought? What we actually know, and what actually is, is bondage - not only to outward things, to the house, to the family, to the job - but also inwardly, to traditions, to habits, to the pleasure of domination and possession, to fear, to achievement and to so many other things. When success brings great pleasure one never talks about freedom from it, or thinks about it. We talk of freedom only when there is pain. We are bound to all these things, both inwardly and outwardly, and this bondage is what is. And the resistance to what is, is what we call freedom. One resists, or escapes from, or tries to suppress what is, hoping thereby to come to some form of freedom. We know inwardly only two things - bondage and resistance; and resistance creates the bondage.
自由是奴役的反面吗？当你身处牢笼中，知道自己在牢笼中，也知道其中的所有限制，于是想象自由，那是自由吗？想象能带来自由吗，抑或那只是思想的幻想而已？我们真正知道的和实际的状况，是束缚——不仅仅是受缚于外在的东西，房子、家庭、工作——而且内心受缚于传统、习惯、控制和占有的快乐、恐惧、成就以及如此之多诸如此类的东西。当成功带来巨大的快乐时，人从不会谈论或想到从中解脱。只有在痛苦的时候我们才谈论自由。我们受制于所有这些内在的和外在的东西，而这束缚就是现状。对现状的抵抗，我们称之为自由。人或抗拒，或逃避，或试图压抑现状，希望这样就能达到某种形式的自由。我们内心只知道两件事情——束缚和抗拒；而抗拒制造了束缚。
"Sorry, I don't understand at all."
“对不起，我完全不明白。”
When you resist anger or hatred, what has actually taken place? You build a wall against hatred, but it is still there; the wall merely hides it from you. Or you determine not to be angry, but this determination is part of the anger, and the very resistance strengthens the anger. You can see it in yourself if you observe this fact. When you resist, control, suppress, or try to transcend - which are all the same thing for they are all acts of the will - you have thickened the wall of resistance, and so you become more and more enslaved, narrow, petty. And it is from this pettiness, this narrowness, that you want to be free, and that very want is the reaction which is going to create another barrier, more pettiness. So we move from one resistance, one barrier, to another - sometimes giving to the wall of resistance a different colouring, a different quality, or some word of nobility. But resistance is bondage, and bondage is pain.
当你抵抗愤怒或者仇恨，实际上发生了什么？你在仇恨周围造了一堵墙，但是它还在那儿；那堵墙只是把它藏了起来。或者你下决心不再生气，但是这决心是愤怒的一部分，而这抗拒本身增强了愤怒。如果你观察这个事实，你会从你身上看到这一点。当你抗拒、控制、压抑或者想要超越时——这些都是一回事，因为它们都是意志的行为——你就加厚了抵抗的围墙，于是你就变得越来越受控、狭隘和琐碎。而这狭隘、这琐碎正是你想要摆脱的东西，而这愿望本身正是将会制造另一个障碍和更多琐碎的反应。所以我们从一个抵抗、一个障碍走向另一个——有时候给这堵抵抗的围墙赋予不同的颜色、不同的特点，或者用些高贵的言辞来粉饰。但抵抗就是束缚，而束缚就是痛苦。
"Does this mean that, outwardly, one should let anybody kick one around as they will, and that, inwardly, one`s anger, etc, should be given free rein?"
“这是不是意味着，从外在，人应该让别人随意踢来踢去，而从内在，他的愤怒等等，应该毫不控制？”
It seems that you have not listened to what has been said. When it is a matter of pleasure you don't mind the kick of it, the feeling of delight; but when that kick becomes painful, then you resist. You want to be free from the pain and yet hold on to the pleasure. The holding on to the pleasure is the resistance.
你似乎没听刚才说了些什么。如果是件快乐的事，你并不介意被踢来踢去，那是种快乐的感觉；但是当它变成了痛苦，于是你就抵抗。你想要摆脱痛苦，但想要依然抓紧快乐。紧抓住快乐也是抵抗。
It is natural to respond; if you do not respond physically to the prick of a pin it means you are numbed. Inwardly, too, if you do not respond, something is wrong. But the way in which you respond and the nature of the response is important, not the response itself. When somebody flatters you, you respond, and you respond when somebody insults you. Both are resistances - one of pleasure and the other of pain. The one you keep and the other you either disregard or wish to retaliate against. But both are resistances. Both the keeping and the rejecting are a form of resistance; and freedom is not resistance.
做出反应，这很正常；如果你身体上对针刺没有反应，那就意味着你是麻木的。内心也是一样，如果你不反应，那就有问题了。但是你反应的方式和那反应的本质很重要，而不是反应本身。当有人奉承你，你反应，当有人侮辱你，你也反应。这两者都是抵抗——一种对快乐，另一种对痛苦。你留下其一，而对另一个你要么不理会要么希望回过来报复。但这两者都是抵抗。保留和拒绝都是抵抗的形式；而自由不是抵抗。
"Is it possible for me to respond without the resistance of either pleasure or pain?"
“对我来说，可能做出反应而不带有对快乐或痛苦的抵抗吗？”
What do you think, sir? What do you feel? Are you putting the question to me or to yourself? If an outsider, an outside agency, answers that question for you, then you rely on it, then that reliance becomes the authority, which is a resistance. Then again you want to be free of that authority! So how can you ask this question of another?
你是怎么认为的，先生？你是怎么感觉的？这问题你是在问我还是问你自己？
"You might point it out to me, and if I then see it, authority is not involved, is it?"
“也许你可以给我指出来，如果我因此看到了，其中并不涉及权威，不是吗？”
But we have pointed out to you what actually is. See what actually is, without responding to it with pleasure or with pain. Freedom is seeing. Seeing is freedom. You can see only in freedom.
但是我们已经给你指出了实际情况是怎样的。看到实际状况，而不以快乐或痛苦对其做出反应。自由就是看到。看到就是自由。你只有在自由中才能看到。
"This seeing may be an act of freedom, but what effect has it on my bondage which is the what is, which is the thing seen?"
“这看到也许就是自由的一种行动，但是它对我的束缚，也就是现状、看到的事情有什么影响？”
When you say the seeing may be an act of freedom, it is a supposition, so your seeing is also a supposition. Then you don't actually see what is.
当你说看到也许就是自由的一种行动，那只是一种假设，因此你的看到也是一种假设。所以你并没有真的看到实际状况。
"I don't know sir. I see my mother-in-law bullying me; does she stop it because I see it?"
“我不知道，先生。我看到我的岳母在欺负我；因为我看到了这点她就会停下来吗？”
See the action of your mother-in-law, and see your responses, without the further responses of pleasure and pain. See it in freedom. Your action may then be to ignore what she says completely, or to walk out. But the walking out or the disregarding her is not a resistance. This choiceless awareness is freedom. The action from that freedom cannot be predicted, systematized, or put into the framework of social morality. This choiceless awareness is nonpolitical, it does not belong to any "ism"; it is not the product of thought.
看到你岳母的行为，看到你的反应，而没有快乐和痛苦的进一步反应。自由地去看。然后你的行动也许是完全不理会她的话，或者走掉。但是走掉或不理会她不是一种抗拒。这种无选择的觉察就是自由。从那自由中产生的行动无法预知、系统化，也无法放入社会道德的框架中。这种无选择的觉察不属于政治，不属于任何主义；它不是思想的产物。
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