Pleasure is the structure of society
快乐是社会的结构
Most of us are pursuing, outwardly and inwardly, pleasure, and pleasure is the structure of society. I think it is important to find this out, because from childhood till death, deeply, surreptitiously, cunningly and also obviously, we are pursuing pleasure, whether it be in the name of God, in the name of society, or in the name of our own demands and urgencies. And if we are pursuing pleasure, which most of us are, which we can observe very simply, what is implied in that pursuit? I may want pleasure, I may want the fulfilment of that pleasure, through ambition, through hate, through jealousy, and so on—if I know, or observe, for myself, the nature and structure of pleasure then in the understanding of it I can either pursue it logically, ruthlessly, acting with fully open eyes though it involves a great deal of fear and pain—or come upon a state in which I can live in peace.
我们大多数人都追求外在和内在的快乐，而快乐是社会的结构。我认为弄清楚这一点很重要，因为从小开始，我们终其一生都在强烈地、隐蔽地、狡猾地同时又明目张胆地追求着快乐，无论是以上帝之名、以社会之名，还是以我们自己的需求和渴望之名。如果我们追求快乐，而我们大多数人都是如此，这一点我们可以很清楚地观察到，那么，在那追求之中隐含着什么呢？我也许想要快乐，我也许想通过野心、仇恨、嫉妒等等来实现那快乐——如果我自己知道或者观察到快乐的本质和结构，那么在对它的了解中，我要么理性地、冷酷地去追求它，双眼圆睁去行动，尽管其中包含着巨大的恐惧和痛苦——要么我可以遭遇一种状态，我可以和平地生活在其中。
Talks & Dialogues Saanen 1967, p 48
《1967年萨能演讲及对话》，第48页
When pleasure becomes the dominant interest
当快乐成为占主导的兴趣
All over the world human beings are degenerating to a greater or lesser extent. When pleasure, personal or collective, becomes the dominant interest in life—the pleasure of sex, the pleasure of asserting one’s own will, the pleasure of excitement, the pleasure of self-interest, the pleasure of power and status, the insistent demand to have one’s own pleasure fulfilled—there is degeneration. When human relationships become casual, based on pleasure, there is degeneration. When responsibility has lost its total meaning, when there is no care for another, or for the earth and the things of the sea, this disregard of heaven and earth is another form of degeneration. When there is hypocrisy in high places, when there is dishonesty in commerce, when lies are part of everyday speech, when there is the tyranny of the few, when only things predominate—there is the betrayal of all life. Then killing becomes the only language of life. When love is taken as pleasure, then man cuts himself off from beauty and the sacredness of life.
全世界的人类都或多或少地在堕落。当无论是个人的还是集体的快乐，变成生活中占主导地位的兴趣——性快感，坚决主张自己的意愿的快乐，兴奋的快乐，自利的快乐，权力和地位的快乐，坚持要满足自己的快乐——就会存在堕落。当人们的关系变得冷淡，以快乐为基础，就会有堕落。当责任完全失去了其意义，当不再关心他人、地球和海洋中的一切，这种对天地的忽视是另一种形式的堕落。当高层中存在虚伪，当商业中存在欺诈，当谎言是日常语言中的一部分，当存在少数人的暴政，当只有物质支配着一切——就会有对所有生命的背弃。杀戮就会变成生命的唯一语言。当爱被当做快乐，那么人类就切断了自己与生命的美与神圣的联系。
Letters to the Schools vol I, p 83
《写给学校的信第一卷》，第83页
When the industry of entertainment takes over
当娱乐业占据主导
When the industry of entertainment takes over, as it is gradually doing now, when the young people, the students, the children, are constantly instigated to pleasure, to fancy, to romantic sensuality, the words restraint and austerity are pushed away, never even given a thought. The austerity of the monks, the sannyasis, who deny the world, who clothe their bodies with some kind of uniform or just a cloth—this denial of the material world is surely not austerity. You probably won’t even listen to this, to what the implications of austerity are. When you have been brought up from childhood to amuse yourself and escape from yourself through entertainment, religious or otherwise, and when most of the psychologists say that you must express everything you feel and that any form of holding back or restraint is detrimental, leading to various forms of neuroticism, you naturally enter more and more into the world of sport, amusement, entertainment, all helping you to escape from yourself, from what you are.
The understanding of the nature of what you are, without any distortions, without any bias, without any reactions to what you discover you are, is the beginning of austerity.
当娱乐业占据主导，而现在的情形正渐趋如此，当年轻人、学生和孩子们不断被快乐、幻想和浪漫的感受所刺激，克制和简朴之类的词语就会被弃之一旁，连想都不会想一下。弃世的僧侣、隐士，身穿某种制服，或者身上仅仅披块布，他们的这种简朴，这种对物质世界的摒弃，当然不是简朴。你也许甚至连这些都不想听，不想听简朴有着怎样的含义。当你从小被抚养长大，就是为了娱乐自己，通过宗教或者别的消遣来逃避自己，当大多数心理学家都说你必须表达出你的一切感受，任何形式的保留或者克制都是有害的，会导致各种各样的神经质，你自然会越来越深地进入嬉戏、娱乐和消遣的世界，它们都在帮助你逃避自己，逃避你实际的样子。
了解你实际如何的本质，而没有任何扭曲、任何偏见，对于你发现自己如何没有任何反应，就是简朴的开始。
Krishnamurti to Himself, pp 47-48
《克里希那穆提独白》，第47-48页
Thought and pleasure
思想与快乐
Thought has a great deal to do with pleasure. I can look at that sunset and the next moment it is gone—thought comes in and begins to think about it, says how beautiful it was when, for a moment, “I” was absent, with all my problems, tortures, miseries; there was only that marvellous thing. And that remains as thought, is sustained by thought. The same thing with regard to sexual pleasure—thought chews it over, thinks about it endlessly, builds up images which sustain the sensation and the demand for fulfilment tomorrow. It is the same with regard to ambition, fame, success, and being important.
思想与快乐有着莫大的关系。我可以观看落日，不久后落日消失了——思想介入进来，开始回忆那美景，说“多么美啊”，在那一刻，“我”以及我所有的问题、痛苦和不幸都消失了；只有那壮丽的美景。而那一幕作为思想留存了下来，被思想延续着。涉及到性快感时，也会发生同样的事情——思想反复咀嚼，不停地回想，建立起维持那感受的意象，并希望明天再次得到满足。涉及到野心、名声、成功和成为大人物的情形也是一样的。
Talks & Dialogues Saanen 1967, p 50
《1967年萨能演讲及对话》，第50页
Thought revives the dead past
思想让已死的过去复活
By thinking about the pleasure which I had yesterday, the pleasure which is dead, which is a memory, I am giving to that dead memory a new life. Please watch this in yourself. Thought is reviving the dead past, the dead pleasure, the dead memory, and from that very dead memory, thought has come into being. This is what is going on all our life. So thought not only breeds this contradiction in our lives—as pleasure and fear—but also thought has accumulated the memory of the innumerable pleasures we have had and from those memories thought is reborn.
因为想着我昨天有过的快乐，那快乐属于过去，是一个记忆，我就赋予了那死去的记忆以新的生命。请在你自己身上观察这一点。思想使已死的过去、死去的快乐和记忆复活，正是从那死去的记忆中，思想得以产生。这就是我们终其一生都在发生的事情。所以，思想不仅仅滋生了我们生活中的这对矛盾——快乐和恐惧之间的矛盾——而且也积累了我们曾经拥有的无数快乐的记忆，思想从那些记忆之中得以重生。
Talks & Dialogues Saanen 1967, p 220
《1967年萨能演讲及对话》，第220页
The struggle to repeat pleasure
努力重复快乐
From the old you derive pleasure, never from the new. There is no time in the new.
So, if you can look at all things without allowing pleasure to creep in—at a face, a bird, the colour of a sari, the beauty of a sheet of water shimmering in the sun, or anything that gives delight—if you can look at it without wanting the experience to be repeated, then there will be no pain, no fear and, therefore, tremendous joy.
It is the struggle to repeat and perpetuate pleasure which turns it into pain. Watch it in yourself. The very demand for the repetition of pleasure brings about pain, because it is not the same as it was yesterday.
你从陈旧中得到快乐，而不是从新鲜中。新鲜中没有时间。
所以，如果你能够看着一切而不让快乐悄悄潜入——看着一张面孔、一只小鸟、一件沙丽的色彩，看着阳光下熠熠发光的一袭水面的美，或者任何能够带给你愉悦的事物——如果你看着它而不想着重复那经验，那么就不会有痛苦和恐惧，因而会有无尽的喜悦。
正是想要重复快乐、让快乐永远延续下去的努力，让快乐变成了痛苦。在你自己身上观察这一点。正是想要重复快乐的愿望带来了痛苦，因为现在已与昨日不同。
Freedom from the Known, p 37
《从已知中解脱》，第37页
Thought functioning between pleasure and pain
思想在快乐和痛苦之间运作
The question is: Why does thought always avoid the one which is fear and hold on to pleasure? That is one question. Why does thought interfere when there is an experience? You understand? I have an experience of the sunset and at that moment there is nothing to think at all; I am just looking at the beauty of that light. Then thought comes along and says, “I want that repeated again tomorrow”, which is, knowledge as experience, which is pleasure, wants it to be repeated again. I have had pain, which is the remembrance of that pain, which is knowledge, and according to that knowledge or depending upon that knowledge, thought says, “I do not want it.” You follow? Thought is doing it all the time, functioning between pleasure and pain. And thought is responsible for both.
问题是：思想为什么总是回避恐惧，同时又紧抓着快乐不放？这是一个问题。经验发生时，思想为什么会干涉进来？你明白吗？我有观看日落的经验，那一刻根本没有思考；我只是看着那美丽的光芒。然后思想插手进来，说：“我想明天再经历一次”，也就是说，作为经验的知识，也就是快乐，想要重复那样的经历。我有过痛苦，对那痛苦的记忆，是知识，根据那知识或者依靠那知识，思想说：“我不想要那痛苦。”你明白吗？思想总是在这么做，在快乐和痛苦之间运作。而思想对两者都负有责任。
Talks in India 1970-71, pp 164-65
《1970-1971年在印度的讲话》，第164-165页
Why does the mind think about sex at all?
头脑究竟为什么会想着性？
Why does the mind think about sex at all? Why? Why has it become a central issue in your life? When there are so many things calling, demanding your attention, you give complete attention to the thought of sex.. What happens, why are your minds so occupied with it? Because that is the way of ultimate escape, is it not? It is a way of complete self-forgetfulness. For the time being, at least for the moment, you can forget yourself—and there is no other way of forgetting yourself. Everything else you do in life gives emphasis to the “me”, to the self. Your business, your religion, your gods, your leaders, your political and economic actions, your escapes, your social activities, your joining one party and rejecting another—all that is emphasizing and giving strength to the “me”. That is, there is only this one act in which there is no emphasis on the “me”, so it becomes a problem, does it not?
头脑究竟为什么会想着性？为什么？为什么性变成了你生活中一件核心的事情？有那么多事情在召唤，需要你去关注，你却把注意力全部投注到了性这个念头上……发生了什么事情，你们的头脑为什么被它填得满满的？因为那是终极的逃避之道，不是吗？那是全然忘我之道。你可以暂且，起码在那一刻，你可以忘掉自己——而没有其他的方式你可以忘掉自己。生活中你所做的一切，都在强调“我”，强调自己。你的生意，你的宗教，你的神祗，你的领袖，你的政治和经济行为，你的逃避，你的社会行为，你加入一个党派而拒绝另一个——那一切都在强调“我”，增强“我”的力量。也就是说，只有这一种行为之中没有对“我”的强调，所以它就变成了一个问题，不是吗？
The First and Last Freedom, pp 228-229
《最初与最终的自由》，第228-229页 |
发表于 2011-5-11 00:39
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