THE ONLY REVOLUTION EUROPE PART 1/《唯一的革命》 欧洲 第一篇
THE ONLY REVOLUTION EUROPE PART 1《唯一的革命》 欧洲 第一篇
Meditation is a movement in attention. Attention is not an achievement, for it is not personal. The personal element comes in only when there is the observer as the centre, from which he concentrates or dominates; thus all achievement is fragmentary and limited. Attention has no border, no frontier to cross; attention is clarity, clear of all thought. Thought can never make for clarity for thought has its roots in the dead past; so thinking is an action in the dark. Awareness of this is to be attentive. Awareness is not a method that leads to attention; such attention is within the field of thought and so can be controlled or modified; being aware of this inattention is attention. Meditation is not an intellectual process - which is still within the area of thought. Meditation is the freedom from thought, and a movement in the ecstasy of truth.
冥想是关注中的运动。关注不是一项成就，因为它不是个人的。只有当存在作为中心的观察者时，个人因素才会进入，观察者正是从这中心集中注意力或进行控制；这样所有的成就都是支离破碎的和有限的。关注没有可以穿越的疆界或界限；关注是清晰，清除了所有思想。思想永远无法带来清晰，因为思想根植于僵死的过去；所以思考是黑暗中的行动。觉察到这点就是关注。觉察不是通往关注的一个方法；这样的关注就还是在思想的领域中，所以可以被控制或修改；觉察到这种心不在焉就是关注。冥想不是一个智力过程——那依然在思想的领域内。冥想是从思想中的解脱，是真理的狂喜中的运动。
It was snowing that morning. A bitter wind was blowing; and the movement upon the trees was a cry for spring. In that light, the trunks of the large beech and the elm had that peculiar quality of grey-green that one finds in old woods where the earth is soft and covered with autumn leaves. Walking among them you had the feeling of the wood - not of the separate individual trees with their particular shapes and forms - but rather of the entire quality of all the trees.
那天早上正下着雪。凛冽的寒风吹着；树林上空的运动是对春天的呼唤。在那雪光中，山毛榉和榆树高大的树干有种特别的灰绿色，你可以在土壤松软、被秋天的落叶覆盖着的老树林里发现这样的颜色。漫步在树林中，你能感觉到树木——不是各自有着特定轮廓和外形的一棵棵分离的树——而是所有树木都有的那种整体品质。
Suddenly the sun came out, and there was a vast blue sky towards the east, and a dark, heavily-laden sky against the west. In that moment of bright sunlight, spring began. In the quiet stillness of the spring day you felt the beauty of the earth and the sense of unity of the earth and all things upon it. There was no separation between you and the tree and the varying, astonishing colours of the sparkling light on the holly. You, the observer, had ceased, and so the division, as space and time, had come to an end.
突然，太阳出来了，东方的天空蔚蓝宽广，而西方的天空则乌云密布。明亮的阳光喷薄而出的那一刻，春天来到了。在春日安详的寂静中，你感受到大地的美和大地与其上万物的一体感。你与树、与冬青树枝上闪烁着的缤纷斑斓的惊人色彩是不分离的。你，观察者止息了，进而空间和时间之间的分别也终止了。
He said he was a religious man - not belonging to any particular organization or belief - but he felt religious. Of course he had been through the drill of talking with all the religious leaders, and had come away from them all rather despairingly, but without becoming a cynic. Yet he had not found the bliss he sought. He had been a professor at a university, and had given it up to lead a life of meditation and enquiry.
他说他是个宗教人士——不是属于任何特定的组织或信仰——而是他感觉自己很认真。当然他已然经历过与所有的宗教领袖进行探讨这个常规过程，然后非常绝望地离开了他们所有人来到了这里，但是他并没有变得愤世嫉俗。然而他还没有找到他所追寻的极乐。他曾在大学里当教授，然后放弃了那份职业，过着一种冥想和探询的生活。
"You know," he said, "I am always aware of the fragmentation of life. I, myself, am a fragment of that life - broken, different, endlessly struggling to become the whole, an integral part of this universe. I have tried to find my own identity, for modern society is destroying all identity. I wonder if there is a way out of all this division into something that cannot be divided, separated?"
“你知道，”他说，“我一直意识到生活的支离破碎。我，我自己是那生活的一个碎片——破碎、有所不同、不停地努力想变成整体、这个宇宙不可分割的一部分。我试图找到自己的特质，因为现代社会摧毁着所有的个性。我想知道有没有一条走出这一切分别进入某种无法分离、无法割裂之物的道路？”
We have divided life as the family and the community, the family and the nation, the family and the office, politics and the religious life, peace and war, order and disorder - an endless division of the opposites. Along this corridor we walk, trying to bring about a harmony between mind and heart, trying to keep a balance between love and envy. We know all this too well, and we try to make out of it some kind of harmony.
我们把生活划分为家庭和团体、家庭和民族、家庭和工作、政治和宗教生活、和平与战争、秩序与混乱——没完没了地划分成对立面。我们沿着这条通道前进，试图带来头脑和心灵之间的和谐，试图在爱和嫉妒之间保持平衡。我们对这一切都了如指掌，而我们想从中创造出某种和谐。
What makes this division? Obviously there is division, contrast - black and white, man and woman, and so on - but what is the source, the essence, of this fragmentation? Unless we find it, fragmentation is inevitable. What do you think is the root cause of this duality?
是什么制造了这划分？很显然存在着分别和对比——黑与白、男人和女人，等等——但是这种分裂的根源、核心是什么呢？除非我们发现了这点，否则分裂是不可避免的。你认为导致这种二元性的根源是什么？
"I can give many causes for this seemingly endless division, and many ways in which one has tried to build a bridge between opposites. Intellectually I can expose the reasons for this division, but it leads nowhere. I have played this game often, with myself and with others. I have tried, through meditation, through the exercise of will, to feel the unity of things, to be one with everything - but it is a barren attempt."
“对于这种似乎永无止境的划分，我可以给出很多原因，对于人试图在对立面之间搭建桥梁的方式，我也可以举出很多。从智力上我可以列举这种划分的诸多原因，但是这毫无意义。我经常和自己、和别人玩这个游戏。我也试图通过冥想、通过运用意志力来感受事物的一体性、与一切融为一体——但是这些尝试无功而返。”
Of course the mere discovery of the cause of the separation does not necessarily dissolve it. One knows the cause of fear, but one is still afraid. The intellectual exploration loses its immediacy of action when the sharpness of thought is all that matters. The fragmentation of the I and the not-I is surely the basic cause of this division, though the I tries to identify itself with the not-I, which may be the wife, the family, the community, or the formula of God which thought has made, the I is ever striving to find an identity, but what it identifies itself with is still a concept, a memory, a structure of thought.
仅仅是发现分裂的原因当然不一定能解决它。人知道恐惧的原因，但还是害怕。当思想的敏锐是唯一重要的事情，智力上的探索就失去了它行动的即时性。“我”与“非我”之间的分裂当然是这种划分的根本原因，尽管“我”试图将自己与“非我”认同到一起，这个“非我”或许是妻子、家庭、团体，或者思想制造的神的配方，这个“我”始终努力找到一种认同感，但它自己所认同的东西依然是一个概念、一个回忆、思想的一个结构。
Is there a duality at all? Objectively there is, such as light and shade, but psychologically is there? We accept the psychological duality as we accept the objective duality; it is part of our conditioning. We never question this conditioning. But is there, psychologically, a division? There is only what is, not what should be. The what should be is a division which thought has put together in the avoiding or the overcoming of the reality of what is. Hence the struggle between the actual and the abstraction. The abstraction is the fanciful, the romantic, the ideal. What is actual is what is, and everything else is non-real. It is the non-real that brings about the fragmentation, not the actual. Pain is actual; non-pain is the pleasure of thought which brings about the division between the pain and the state of non-pain. Thought is always separative; it is the division of time, the space between the observer and the thing observed. There is only what is, and to see what is, without thought as the observer, is the ending of fragmentation.
究竟有二元性吗？二元性在客观上是存在的，比如光和影，但是在心理上存在吗？我们接受了心理上的二元性，就像我们接受了客观上的二元一样；这就是我们局限的一部分。我们从不质疑这种局限。但是心理上存在二分吗？只存在现在如何，而没有应当如何。应当如何是思想为避免或克服现在如何的事实而制造出来的分别。因而就产生了实际与想象之间的斗争。想象是新奇的、浪漫的理想。真实的是现在如何，其他的一切都不真实。是这种不真实，而不是实际情况带来了分裂。痛苦是实际情况；不痛苦是思想的愿望，是思想带来了痛苦与不痛苦的状态之间的划分。思想总是分裂的；它是时间的分割，是观察者与所观之物之间的距离。只有现状，看到现状而没有思想作为观察者，就是分裂的终结。
Thought is not love; but thought, as pleasure, encloses love and brings pain within that enclosure. In the negation of what is not, what is remains. In the negation of what is not love, love emerges in which the I and the non-I cease.
思想不是爱；但是思想把爱作为快乐圈入藩篱，把痛苦也装入其中。在对非者的否定中，是者就留了下来。在对非爱的否定中，爱就出现了，其中“我”和“非我”都止息了。
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