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Daily Quotes 每日引用 9

The only thing that is left 所剩的唯一事情
Intellectually, you are suffocated; you never think for yourself originally, you repeat; you accumulate knowledge from books, and you can repeat endless phrases from the Gita or the Koran or from the latest writer, or this or that. So, intellectually, you are thwarted, suffocated, controlled, shaped, and there is no release intellectually. Nor emotionally—emotionally in the sense not sentimentally.…
So the only thing that we have then is sex. Suppressed, intellectually, emotionally, there is no outlet, there is no sensitivity. And naturally the only thing that is left is sex. In the office, in daily life, you are insulted. The ugliness of modern existence where you are merely a cog in a vast social machine—do look at yourself, please. So the wife, and the husband and sex—sex becomes extraordinarily important and out of proportion, and therefore sex becomes a problem.

The Collected Works vol XIV, pp 289-90《选集第十四卷》,第289-290页

The only source of self-forgetfulness忘我的唯一来源
In every field, in every activity, you are indulging and emphasizing yourself, your importance, your prestige, your security. Therefore there is only one source of self-forgetfulness, which is sex, and that is why the woman or the man becomes all-important to you and why you must possess. So you build a society which enforces that possession, guarantees you that possession, and naturally sex becomes the all-important problem when everywhere else the self is the important thing. And do you think, sirs, that one can live in that state without contradiction, without misery, without frustration? But when there is honestly and sincerely no self-emphasis, whether in religion or in social activity, then sex has very little meaning. It is because you are afraid to be as nothing—politically, socially, religiously—that sex becomes a problem, but if in all these things you allowed yourself to diminish, to be the less, you would see that sex becomes no problem at all.
The Collected Works vol V, pp 176-77《选集第五卷》,第176-177页

The vow of chastity守贞誓言
Man, throughout the historical period of man, has said that to find that reality or God—whatever name he may give to it—you must be a celibate; that is, you take a vow of chastity and suppress, control, battle with yourself endlessly all your life, to keep your vow. Look at the waste of energy! It is also a waste of energy to indulge. And it has far more significance when you suppress. The effort that has gone into suppression, into control, into this denial of your desire distorts your mind, and through that distortion you have a certain sense of austerity which becomes harsh. Please listen. Observe it in yourself, and observe the people around you. And observe this waste of energy, the battle. Not the implications of sex, not the actual act, but the ideals, the images, the pleasure—the constant thought about them is a waste of energy. And most people waste their energy either through denial, or through a vow of chastity, or in thinking about it endlessly.
The Collected Works vol XV, p 90《选集第十五卷》,第90页

The fire of desire is burning欲望之火在燃烧
Why is it that all religions, all so-called religious people, have suppressed desire? All over the world, the monks, the sannyasis, have denied desire, though they are boiling inside. The fire of desire is burning, but they deny it by suppressing it or identifying that desire with a symbol, with a figure and surrendering that desire to the figure, to that person. But it is still desire. Most of us, when we become aware of our desires, either suppress or indulge it or come into conflict; the battle goes on. We are not advocating either to suppress it or to surrender to it or to control it. That has been done all over the world by every religious person. We are examining it very closely so that out of your own understanding of that desire, how it arises, its nature, out of that understanding, self-awareness of it, one becomes intelligent. Then that intelligence acts, not desire.
Mind Without Measure, p 18《没有衡量的头脑》,第18页

Desire is part of pleasure欲望是快乐的一部分
Desire is part of pleasure. The fulfilment of desire is the very nature of pleasure. Desire may be the cause of disorder--each one wanting to fulfil  his own  particular  desire.
So together we are going to investigate whether desire is one of the major causes of disorder; we must explore desire, not condemn it, not escape from it, not try to suppress it. Most religions have said, “Suppress desire”—which is absurd. So let us look at it. What is desire?  Put that question to yourself. Probably most of us have not thought about it at all. We have accepted it as a way of life, as the natural instinct of a man or a woman, and so we say, “Why bother about it?”. Those people who have renounced the world, those who have entered monasteries, and so on try to sublimate their desires in the worship of a symbol or a person. Please bear in mind that we are not condemning desire. We are trying to find out what is desire, why man has, for millions of years, been caught not only physically but also psychologically in the trap of desire, in the network of desire.
That Benediction is Where You Are,  pp 50-51《那至福就在你身边》,第50-51页

Thought gives a shape to sensation思想赋予感受以形状
You see a beautiful car, you touch the polish, see its shape and texture. Out of that there is sensation. Then thought comes and says, “How nice it would be if I got it, how nice it would be if I got into it and drove off.” So what has happened? Thought has intervened, has given shape to sensation. Thought has given to sensation the image of you sitting in the car and driving off. At that moment, as that second, when thought creates the image of you sitting in the car, desire is born. Desire is born when thought gives a shape, an image, to sensation. Now, sensation is the way of existence, it is part of existence. But you have learnt to suppress, conquer, or live with desire with all its problems. Now, if you understand this, not intellectually but actually, that when thought gives shape to sensation, at that second desire is born, then the question arises: Is it possible to see and touch the car—which is sensation—but not let thought create the image? So keep a gap.
That Benediction is Where You Are, p 54《那至福就在你身边》,第54页

Can there be only sensation, and not thought?能否只有感受而没有思想?
Now, the question is whether there can be a hiatus, a gap; that is, have only sensation, and not let thought come and control sensation. That is the problem. Why does thought create the image and hold on to that sensation? Is it possible to look at the shirt, touch it—sensation—and stop, not allow thought to enter into it? Have you ever tried any of these? When thought enters into the field of sensation—and thought is also a sensation—then thought takes control of sensation, and desire begins. Is it possible to only observe, contact, sensation, and nothing else? And discipline has no place in this because the moment you begin to discipline, that is another form of desire to achieve something. So one has to discover the beginning of desire and see what happens. Don’t buy the shirt immediately, but see what happens. You can look at it; but we are so eager to get something, to possess a shirt, a man, a woman or some status that we never have the time, the quietness, to look at all this.
Mind Without Measure, pp 19-20《没有衡量的头脑》,第19-20页

Joy is different from pleasure喜悦不同于快乐
When you look at a cloud and a leaf it is a pleasure to look, the beauty of anything is a pleasure, but to carry it over to the next day, then pain begins. Joy is something entirely different from pleasure. You can invite pleasure, you can think about it, sustain it, nourish it, seek it out, pursue it, hold it; but you cannot with joy, with ecstasy, And that happens naturally, easily, without any invitation, this ecstasy, when you understand fear and pleasure.

Talks and Dialogues Sydney 1970, p 44《1970年悉尼讲话和对谈》,第44页

Memory destroys that joy记忆会破坏那喜悦
When you see a beautiful thing, there is immediate joy; you see a sunset and there is an immediate reaction of joy. That joy, a few moments later, becomes a memory. That memory of the joy, is it a living thing? Is the memory of the sunset a living thing? No, it is a dead thing. So, with that dead imprint of a sunset, through that, you want to find joy. Memory has no joy; it is only the remembrance of something which created the joy. Memory in itself has no joy. There is joy, the immediate reaction to the beauty of a tree; and then memory comes in and destroys that joy. So, if there is a constant perception of beauty without the accumulation of memories, then there is the possibility of joy everlasting.
The Collected Works vol VII, p 100《选集第七卷》,第100页

Recapturing the experience of yesterday重新捕捉昨日的经验
Look, sirs, you see a lovely sunset, a beautiful tree in a field, and when you first look at it, you enjoy it completely, wholly; but you go back to it with the desire to enjoy it again. What happens when you go back with the desire to enjoy it? There is no enjoyment, because it is the memory of yesterday’s sunset that is now making you return, that is pushing, urging you to enjoy. Yesterday there was no memory, only a spontaneous appreciation, a direct response; but today you are desirous of recapturing the experience of yesterday. That is, memory is intervening between you and the sunset; therefore, there is no enjoyment, no richness, fullness of beauty. Again, you have a friend who said something to you yesterday, an insult or a compliment, and you retain that memory; and with that memory you meet your friend today. You do not really meet your friend—you carry with you the memory of yesterday, which intervenes; and so we go on, surrounding ourselves and our actions with memory, and therefore there is no newnesss, no freshness. That is why memory makes life weary, dull, and empty.
The Collected Works vol V, p 119《选集第五卷》,第119页
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