THE URGENCY OF CHANGE - 'DISCIPLINE'/《转变的紧迫性》之“纪律”

Sue

THE URGENCY OF CHANGE - 'DISCIPLINE'
《转变的紧迫性》之“纪律”

     Questioner: I've been brought up in a very restricted environment, in strict discipline, not only as to outward behaviour but also I was taught to discipline myself, to control my thoughts and appetites and to do certain things regularly. The result is that I find myself so hedged about that I can't do anything easily, freely and happily. When I see what is going on around me in this permissive society - the sloppiness, the dirt, the casual behaviour, the indifference to manners - I'm shocked, although at the same time I secretly desire to do some of these things myself. Discipline imposed certain values though; it brought with it frustrations and distortions, but surely some discipline is necessary - for instance, to sit decently, to eat properly, to speak with care? Without discipline one can't perceive the beauties of music or literature or painting. Good manners and training reveal a great many nuances in daily social commerce. When I observe the modern generation they have the beauty of youth, but without discipline it will soon fade away and they will become rather tiresome old men and women. There is a tragedy in all this. You see a young man, supple, eager, beautiful with clear eyes and a lovely smile, and a few years later you see him again and he is almost unrecognizable - sloppy, callous, indifferent, full of platitudes, highly respectable, hard, ugly, closed and sentimental. Surely discipline would have saved him. I, who have been disciplined almost out of existence, often wonder where the middle way is between this permissive society and the culture in which I was brought up. Isn't there a way to live without the distortion and suppression of discipline, yet to be highly disciplined within oneself?

发问者：我在一个限制很多的环境中在严格的纪律中长大，不只有外在的行为约束，我也被教导要约束自己，控制我的思想和欲望，常规地做某些事情。这样做的结果是，我发现自己深受束缚，以致于无法轻松、自由、开心地做任何事。当我看到我周围这个悲观的世界都发生着什么——草率，污秽的言语，轻浮的行为，对礼貌的漠视——我感到震惊，尽管同时我自己私下里也想做些这样的事情。尽管纪律强加了某些价值观；它带来的是挫折和扭曲，但是某些纪律当然是必要的——例如，体面地坐着，得体地进食，关切地谈话？没有纪律，人就无法领会音乐、文学或者绘画的美。良好的教养和训练揭示出日常社会事务中许许多多的细微差别。当我观察年轻一代，他们有青春的美，但是若没有纪律，这种美很快就消退了，他们会变成相当乏味的老男人和老女人。所有这一切之中都是悲剧。你看到一个年轻人，柔韧灵活，热切，美丽，有着清澈的眼睛和可爱的笑容，但是几年后你再次见到他，几乎认不出他——邋遢，麻木，冷漠，充满老生常谈，非常体面，僵硬，丑陋，封闭，以及多愁善感。当然，纪律应该拯救了他。我几乎生来就持戒，我常常会疑惑，这个悲观的社会和我成长起来的文化之间的中间道路在哪里。难道没有一种生活方式之中没有纪律的扭曲和压抑吗，而同时一个人自己内在又非常的有纪律？

     Krishnamurti: Discipline means to learn, not to conform, not to suppress, not to imitate the pattern of what accepted authority considers noble. This is a very complex question for in it are involved several things: to learn, to be austere, to be free, to be sensitive, and to see the beauty of love.

克：纪律意味着学习，而不是遵从，不是压抑，不是仿效公认的权威所认为的高尚模式。这是一个非常复杂的问题，因为其中涉及了几件事情：学习，简朴，自由，敏感，以及看到爱的美。

     In learning there is no accumulation. Knowledge is different from learning. Knowledge is accumulation, conclusions, formulas, but learning is a constant movement, a movement without a centre, without a beginning or an end. To learn about oneself there must be no accumulation in one's learning: if there is, it is not learning about oneself but merely adding to one's accumulated knowledge of oneself. Learning is the freedom of perception, of seeing. And you cannot learn if you are not free. So this very learning is its own discipline - you don't have to discipline yourself and then learn. Therefore discipline is freedom. This denies all conformity and control, for control is the imitation of a pattern. A pattern is suppression, suppression of "what is", and the learning about "what is" is denied when there is a formula of what is good and what is bad. The learning about "what is" is the freedom from "what is". So learning is the highest form of discipline. Learning demands intelligence and sensitivity.

学习中没有积累。知识与学习是不同的。知识是积累，结论，模式，但是学习是一种不停的运动，没有中心的运动，没有开始或者结束。要了解自己，在了解过程中就不能有积累：如果有，那就不是了解自己了，而只是添加积累起来的关于自己的认识。学习是觉察和观看的自由。如果你不自由就无法学习。所以这学习本身就有它自己的纪律——你不用约束自己就能学习。所以纪律就是自由。这否定了所有的遵从和控制，因为控制只是仿效一种模式。模式就是压抑，对“现在如何”的压制，如果有什么是好什么是坏的模式，就对“现在如何”的了解就被否定了。了解“现在如何”，就从“现在如何”中解脱了出来。所以学习是最高形式的纪律。学习需要智慧和敏感。

     The austerity of the priest and the monk is harsh. They deny certain of their appetites but not others which custom has condoned. The saint is the triumph of harsh violence. Austerity is generally identified with self-denial through the brutality of discipline, drill and conformity. The saint is trying to break a record like the athlete. To see the falseness of this brings about its own austerity. The saint is stupid and shoddy. To see this is intelligence. Such intelligence will not go off the deep end to the opposite extreme. Intelligence is the sensitivity which understands, and therefore avoids, the extremes. But it is not the prudent mediocrity of remaining half-way between the two. To perceive all this clearly is to learn about it. To learn about it there must be freedom from all conclusions and bias. Such conclusions and bias are observation from a centre, the self, which wills and directs.

牧师和僧侣的苦行很严苛。他们否定自己的某些欲望，不否定习俗所宽恕的另一些欲望。苦行通常被认为是通过残酷的戒律、训练和遵从进行的自我否定。圣人像运动员一样努力打破记录。看到这些的谬误，就带来了它自身的简朴。圣人是愚蠢的卑劣的。看到这一点，就是智慧。这种智慧不会走到对立的另一个深深的极端。智慧是了解进而避免极端的敏感。但智慧不是停在两个极端中间的审慎的平庸。清晰地看到这一切，就是去了解这些。要了解就必须有从所有结论和偏见中解脱出来的自由。这些结论和偏见是从一个中心，也就是自我进行的观察，自我有意志力以及方向。

     Questioner: Aren't you simply saying that to look properly you must be objective?

发问者：你难道不就是在说要恰当地看你就必须是客观的？

     Krishnamurti: Yes, but the word objective is not enough. What we are talking about is not the harsh objectiveness of the microscope, but a state in which there is compassion, sensitivity and depth. Discipline, as we said, is learning, and learning about austerity does not bring about violence to oneself or to another. Discipline, as it is generally understood, is the act of will, which is violence.

克：是的，但是客观这个词还不够。我们在讨论的不是显微镜这种严苛的客观，而是一种有慈悲、敏感和深度的状态。纪律，正如我们所说，是学习，对苦行的了解，并不会带来对自己或者对别人的暴力。通常所理解的纪律，是意志力的行为，也就是暴力。

     People throughout the world seem to think that freedom is the fruit of prolonged discipline. To see clearly is its own discipline. To see clearly there must be freedom, not a controlled vision. So freedom is not at the end of discipline, but the understanding of freedom is its own discipline. The two go together inseparably: when you separate them there is conflict. To overcome that conflict, the action of will comes into being and breeds more conflict. This is an endless chain. So freedom is at the beginning and not at the end: the beginning is the end. To learn about all this is its own discipline. Learning itself demands sensitivity. If you are not sensitive to yourself - to your environment, to your relationships - if you are not sensitive to what is happening round you, in the kitchen or in the world, then however much you discipline yourself you only become more and more insensitive, more and more self-centred - and this breeds innumerable problems. To learn is to be sensitive to yourself and to the world outside you, for the world outside is you. If you are sensitive to yourself you are bound to be sensitive to the world. This sensitivity is the highest form of intelligence. It is not the sensitivity of a specialist - the doctor, the scientist or the artist. Such fragmentation does not bring sensitivity.

全世界的人们似乎都认为自由是长期守纪律的结果。看到这一点，本身就是纪律。要清楚地看到，就必须有自由，而不是某种受控的视野。所以自由不在纪律的结尾，而是，对自由的了解就是它自身的纪律。这两者不分离地并肩而行：当你把它们分开就有了冲突。要克服这冲突，就形成了意志力的行为，滋生了更多的冲突。这是个无穷无尽的链条。所以开始就要自由，而不是在结束的时候自由：开始就是结束。了解了这一切，就有了它自己的纪律。学习本身需要敏感。如果你对自己——对你的环境，对你的关系不敏感——如果你对自己周围发生的事情不敏感，不管是在厨房里还是在世界上，那么，不管你怎么约束自己，你只会变得越来越不敏感，越来越自我中心——而这滋生了无数的问题。学习就是对你自己，对你周围的世界敏感，因为外部世界就是你。如果你对自己敏感，那么你就必然会对世界敏感。这种敏感是最高形式的智慧。它不是一个专家——医生，科学家或者艺术家的敏感。这种细分无法带来敏感。

     How can one love if there is no sensitivity? Sentimentality and emotionalism deny sensitivity because they are terribly cruel; they are responsible for wars. So discipline is not the drill of the sergeant - whether in the parade-ground or in yourself - which is the will. Learning all day long, and during sleep, has its own extraordinary discipline which is as gentle as the new spring leaf and as swift as the light. In this there is love. Love has its own discipline, and the beauty of it escapes a mind that is drilled, shaped, controlled, tortured. Without such a discipline the mind cannot go very far.

如果没有敏感，一个人要如何去爱？多愁善感和感情用事否定了敏感，因为它们极其残忍；它们对战争负责。所以纪律不是士兵的操练——不管是阅兵场上的还是你自身的——这是意志力。在整个白天和睡眠中都学习，就有它自己不同寻常的纪律，那就像春天的嫩叶一样轻柔，像阳光一样迅捷。其中就有爱。爱有它自身的纪律，它的美是一个受训的、被塑造、控制和折磨的头脑所无法捕捉的。没有这样的纪律，心智永远无法走得太远。

Sue

已改，谢谢！