THE ONLY REVOLUTION INDIA PART 8/《唯一的革命》 印度 第八篇

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THE ONLY REVOLUTION INDIA PART 8
《唯一的革命》 印度 第八篇

Meditation is hard work. It demands the highest form of discipline - not conformity, not imitation, not obedience, but a discipline which comes through constant awareness, not only of the things about you outwardly, but also inwardly. So meditation is not an activity of isolation but action in everyday life which demands co-operation, sensitivity and intelligence. Without laying the foundation of a righteous life, meditation becomes an escape and therefore has no value whatsoever. A righteous life is not the following of social morality, but the freedom from envy, greed and the search for power - which all breed enmity. The freedom from these does not come through the activity of will but through being aware of them through self-knowing. Without knowing the activities of the self, meditation becomes sensuous excitement and therefore of very little significance.

冥想是艰苦的工作。它需要最高形式的纪律——不是遵从，不是模仿，不是服从，而是来自于不停觉察的一种纪律，不仅仅对你外在的东西而且对内心也保持觉察。所以冥想不是一种孤立行为，而是日常生活中需要合作、敏感和智慧的行动。如果没有打下一个正直生活的基础，冥想就变成了一种逃避，因而毫无价值。正直的生活不是遵守社会道德，而是摆脱嫉妒、贪婪和对权力的追求——这些都会滋生敌意。从这些中解脱出来，并不能经由意志的行为实现，而是要通过自我认识来觉察它们。如果不了解自我的行为，冥想就变成了感官刺激，因而意义甚微。

    At that latitude there is hardly any twilight or dawn, and that morning the river, wide and deep, was of molten lead. The sun was not yet over the land but there was a lightening in the east. The birds had not yet begun to sing their daily chorus of the morning and the villagers were not yet calling out to each other. The morning star was quite high in the sky, and as you watched, it grew paler and paler until the sun was just over the trees and the river became silver and gold. Then the birds began, and the village woke up. Just then, suddenly, there appeared on the window-sill a large monkey, grey, with a black face and bushy hair over the forehead. His hands were black and his long tail hung over the window-sill into the room. He sat there very quiet, almost motionless, looking at us without a movement. We were quite close, a few feet separated us. And suddenly he stretched out his arm, and we held hands for some time. His hand was rough, black and dusty for he had climbed over the roof, over the little parapet above the window and had come down and sat there. He was quite relaxed, and what was surprising was that he was extraordinarily cheerful. There was no fear, no uneasiness; it was as though he was at home. There he was, with the river bright golden now, and beyond it the green bank and the distant trees. We must have held hands for quite a time; then, almost casually, he withdrew his hand but still remained where he was. We were looking at each other, and you could see his black eyes shining, small and full of strange curiosity. He wanted to come into the room but hesitated, then stretched his arms and his legs, reached for the parapet, and was over the roof and gone. In the evening he was there again on a tree, high up, eating something. We waved to him but there was no response.

在那个纬度几乎没有什么黎明或拂晓，那天早上那条又宽又深的河是一种铅熔化了的颜色。太阳还没有从地面上升起，但是东方有一抹亮光。鸟儿们还没有开始唱起它们每天清晨的合唱，村民们也还没有开始呼喊彼此。晨星高高地挂在天空上，你看着它变得越来越黯淡，直到太阳从树丛上升起，河水变成了银色和金色。然后鸟儿们开始歌唱，村庄也醒来了。就在这时，窗台上突然出现了一只大猴子，灰色的，有张黑色的脸，前额覆盖着浓密的毛发。他的双手是黑色的，他的长尾巴挂在窗台上方，伸到房间里来。他很安静地坐在那儿，几乎一动不动，目不转睛地看着我们。我们离得很近，中间只隔了几英尺。突然他伸出了他的胳膊，然后我们的手握了一会儿。他的手很粗糙，黑黑的，满是灰尘，因为他刚刚爬过屋顶，爬过窗户上的小矮墙，然后下来坐在了那儿。他很放松，而令人惊奇的是，他特别快乐。没有恐惧，没有不安；就好像他在家里一样。他就坐在那儿，河水现在变成了金黄色，河那边是绿色的堤岸和远远的树丛。我们握手的时间肯定有好长一会儿；然后，几乎若无其事地，他缩回了他的手，但还是坐在原来的地方。我们看着对方，你能看到他小小的黑眼睛闪闪发亮，充满了好奇。他想进屋来，但是迟疑了一下，然后伸出了胳膊和腿抓住了矮墙，爬上屋顶走了。晚上的时候他又来了，高高地待在一棵树上，吃着东西。我们向他挥手，但是没有回应。

    The man he was a sannyasi, a monk, with rather a nice delicate face and sensitive hands. He was clean, and his robes had been recently washed though not ironed. He said he had come from Rishikesh where he had spent many years under a guru who had now withdrawn into the higher mountains and remained alone. He said he had been to many ashramas. He had left home many years ago, perhaps when he was twenty. He couldn't remember very well at what age he had left. He said he had parents and several sisters and brothers but he had lost touch with them completely. He had come all this way because he had heard from several gurus that he should see us, and also he had read little bits here and there. And recently he had talked to a fellow sannyasi, and so he was here. One couldn't guess his age; he was more than middle-aged, but his voice and his eyes were still young.

这个人是个隐士，一个僧侣，有张相当漂亮精致的面孔和一双敏感的手。他很干净，他的袍子尽管没有经过熨烫，但是最近刚刚洗过。他说他从瑞希克什来，他在那里待了很多年，师从一位古鲁，这位古鲁现在退隐到更高的山中独自修行去了。他说他去过很多修行所。多年前他就离开了家，当时他也许只有二十岁。他记不太清他多大的时候离开的了。他说他有父母和几个兄弟姐妹，但是已经完全与他们失去了联系。他费尽周折来到这里，是因为他听几个古鲁说他应该来见见我们，于是他就来了。你可以猜出他的年纪；他已经过了中年，但是他的嗓音和眼神依然年轻。

    "It has been my lot to wander over India visiting the various centres with their gurus, some of whom are scholarly, others ignorant though with a quality which indicates that they have something in them; yet others are mere exploiters giving out mantras; these have often been abroad and become popular. There are very few who have been above all this, but among those few was my recent guru. Now he has withdrawn into a remote and isolated part of the Himalayas. A whole group of us go to see him once a year to receive his blessing."

“我的生活就是周游印度拜访各个修行中心及那里的古鲁，有些古鲁学问精深，另一些则很愚昧，尽管他们具有某种品质表明他们内在是有些东西的；还有一些人纯粹是念诵咒语的剥削者。很少有人能超越所有这些，但是那很少的几个中就有我的古鲁。现在他退隐到喜马拉雅山里一个遥远而隔绝的地方去了。我们一大群人每年去拜访他一次接受他的祝福。

    Is isolation from the world necessary?

有必要与世隔绝吗？

"Obviously one must renounce the world, for the world isn't real, and one must have a guru to teach one, for the guru has experienced reality and he will help those who follow him to realize that reality. He knows, and we don't. We are surprised that you say that no guru is necessary for you are going against tradition. You yourself have become a guru to many, and truth is not to be found alone. One must have help - the rituals, the guidance of those who know. Perhaps ultimately one may have to stand alone, but not now. We are children and we need those who have advanced along the path. It is only by sitting at the feet of one who knows that one learns. But you seem to deny all this, and I have come to find out seriously why."

“显然一个人必须摒弃这个世界，因为这个世界不是真实的，一个人必须有个古鲁来教导自己，因为古鲁经历过真相，他会帮助那些追随他的人来认识那真相。他知道，而我们不知道。我们很惊讶你说不需要古鲁，因为你反对传统。你自己已经成为了很多人的古鲁，而真理无法被独自发现。一个人必须得到帮助——仪式和那些知道的人的指导。也许最终一个人不得不独立起来，但不是现在。我们是孩子，我们需要那些已经沿路走到前方去的人。只有匍匐在一个知道的人脚下，才能学习。但是你似乎否定了这一切，而我来正是为了弄清楚到底为什么。”

    Do look at that river - the morning light on it, and those sparkling, green luscious wheat fields, and the trees beyond. There is great beauty; and the eyes that see it must be full of love to comprehend it. And to hear the rattling of that train over the iron bridge is as important as to hear the voice of the bird. So do look - and listen to those pigeons cooing. And look at that tamarind tree with those two green parrots. For the eyes to see them there must be a communion with them - with the river, with that boat passing by filled with villagers, singing as they row. This is part of the world. If you renounce it you are renouncing beauty and love - the very earth itself. What you are renouncing is the society of men, but not the things which man had made out of the world. You are not renouncing the culture, the tradition, the knowledge - all of that goes with you when you withdraw from the world. You are renouncing beauty and love because you are frightened of those two words and what lies behind those words. Beauty is associated with sensuous reality, with its sexual implications and the love that is involved in it. This renunciation has made the so-called religious people self-centred - at a higher level perhaps than with the man of the world, but it is still self-centredness. When you have no beauty and love there is no possibility of coming upon that immeasurable thing. If you observe, right through the domain of the sannyasis and the saints, this beauty and love are far from them. They may talk about it, but they are harsh disciplinarians, violent in their controls and demands. So essentially, though they may put on the saffron robe or the black robe, or the scarlet of the cardinal, they are all very worldly. It is a profession like any other profession; certainly it is not what is called spiritual. Some of them should be business men and not put on airs of spirituality.

好好看看那条河——洒在上面的晨光，和那些熠熠发光的香甜的绿色麦地，还有远处的树林。那里有巨大的美，而看到美的眼睛必须充满着爱才能理解它。而倾听经过那座铁桥的火车的咔嗒声，就跟聆听鸟儿的鸣叫一样重要。所以好好看看——还有倾听那些鸽子咕咕的叫声。还有看看那棵上面落了两只绿色鹦鹉的罗望子树。眼睛要看到它们就必须与它们——与那条河，与那条经过的边摇橹边唱歌的载满村民的小船交融在一起。这是这个世界的一部分。如果你摒弃它，你就是在摒弃美和爱——也就是这个地球本身。你所摒弃的是人类社会，而不是人类在这个世界上制造出的一切。你没有摒弃文化、传统和知识——当你从这个世界中退隐时那一切都还跟随着你。你摒弃美和爱，因为你害怕这两个词和这些词背后的东西。美被与感官刺激的事实及其性内涵联系到了一起，而爱也牵涉其中。这种摒弃使得所谓的宗教人士变得自我中心——其程度或许比俗世的人还要高，而那依然是自我中心。当你没有爱和美，就不可能遭遇那不可衡量之物。如果你观察一下隐士和圣徒们的整个范围，就会发现美和爱远离了他们。他们或许会谈论这些，但是他们是严苛戒律的奉行者，在他们的控制和要求中暴力重重。所以实际上，尽管他们可以穿上藏红袍子或者黑袍子，或者主教的红衣，但是他们都非常世俗。那跟其他的任何一种职业没什么两样，那当然不是我们所称的宗教。他们中的一些人应该是商人，而不是装成灵性人士。

    "But you know, sir, you are being rather harsh, aren't you?"

“但是你知道，先生，你相当尖刻，不是吗？”

    No, we are merely stating a fact, and the fact is neither harsh, pleasant nor unpleasant; it is so. Most of us object to facing things as they are. But all this is fairly obvious and quite open. Isolation is the way of life, the way of the world. Each human being, through his self-centred activities, is isolating himself, whether he is married or not, whether he talks of co-operation, or of nationality, achievement and success. Only when this isolation becomes extreme is there a neurosis which sometimes produces - if one has talent - art, good literature, and so on. This withdrawal from the world with all its noise, brutality, hate and pleasure is a part of the isolating process, isn't it? Only the sannyasi does it in the name of religion, or God, and the competitive man accepts it as a part of the social structure.

不，我们只是在陈述一个事实，而事实既不尖刻，也没有愉快或者不愉快；它就是这样。我们大多数人反感如实面对事情。但是这一切都相当明显，显露无遗。孤立是生活的方式，这个世界的方式。每个人都通过他自我中心的行为在隔绝自己，不管他结婚了没有，不管他是不是谈论着合作、民族、成就和功绩。只有当这种隔绝变得极端时，会出现一种神经质，而这有时候会产生艺术、优秀的文学等等——如果一个人有天分的话。这种退隐出世及其所有的喧嚣、残忍、仇恨和快乐都是隔绝过程的一部分，不是吗？只有隐士以宗教或神之名这么做，而争强好胜的人们把这当作社会结构的一部分。

    In this isolation you do achieve certain powers, a certain quality of austerity and abstemiousness, which give a sense of power. And power, whether of the Olympic champion, or of the prime Minister, or of the Head of the churches and temples, is the same. Power in any form is evil - if one may use that word - and the man of power can never open the door to reality. So isolation is not the way.

在这种隔绝中，你确实取得了某些能力，某种简朴和节制的品质，而这给了你一种权力感。而权力，不管是奥林匹克冠军的、首相的还是教堂和寺庙的首脑的，都是一样的。任何形式的权力都是邪恶——如果我可以用这个词的话——而人类的权力永远无法打开通往真相之门。所以与世隔绝不是办法。

    Co-operation is necessary in order to live at all; and there is no co-operation with the follower or with the guru. The guru destroys the disciple and the disciple destroys the guru. In this relationship of the teacher and the taught how can there be co-operation, the working together, the enquiring together, taking the journey together? This hierarchical division which is part of the social structure, whether it be in the religious field or in the army or the business world, is essentially worldly. And when one renounces the world one is caught in worldliness.

合作只是为了生存下去才需要；而与追随者或者古鲁根本没有合作可言。古鲁摧毁弟子，弟子也摧毁古鲁。在这样一种师生关系中怎么可能有合作——一起工作、一起探询、一起踏上旅程？这种等级划分是社会结构的一部分，不管是在宗教领域、在军队中还是在商界，本质上都是世俗的。而当一个人摒弃了世界，他就困在了世俗里。

    Unworldliness is not the loincloth or one meal a day or repeating some meaningless though stimulating mantra or phrase. It is worldliness when you give up the world and are inwardly part of that world of envy, greed, fear, of accepting authority and the division between the one who knows and the one who doesn't know. It is still worldliness when you seek achievement, whether it be fame or the achievement of what one may call the ideal, or God, or what you will. It is the accepted tradition of the culture that is essentially worldly, and withdrawing into a mountain far from man does not absolve this worldliness. Reality, under no circumstances, lies in that direction.

超越世俗不是缠腰带，不是一天只吃一餐，也不是重复某些尽管刺激但毫无意义的咒语或者词句。当你放弃了这个世界但你内心仍然是这个世界的一部分，而这个世界嫉妒、贪婪、恐惧，接受着权威，接受着知道与不知道的人之间的划分，那么你依然是世俗的。当你追求成就，不管是名声还是所谓的理想或上帝或者不管你称之为什么，那么你依然是世俗的。对文化传统的接受本质上正是世俗，而退隐到深山、远离人群并不能免于这种世俗。真相无论如何都不在那个方向。

    One must be alone, but this aloneness is not isolation. This aloneness implies freedom from the world of greed, hate and violence with all its subtle ways, and from aching loneliness and despair.

一个人必须独自一人，而这种独自不是与世隔绝。这种独自意味着从贪婪、仇恨和暴力及其微妙的一切方式中、从痛苦的孤独和绝望中解脱出来。

    To be alone is to be an outsider who does not belong to any religion or nation, to any belief or dogma. It is this aloneness that comes upon an innocency that has never been touched by the mischief of man. It is innocency that can live in the world, with all its turmoil, and yet not be of it. It is not clothed in any particular garb. The flowering of goodness does not lie along any path, for there is no path to truth.

独自是成为不属于任何宗教或国家、任何信仰或教条的一个局外人。正是这种独自能遭遇一种从未被人类的痛苦所沾染的纯真。只有纯真才能在这个世界及其所有的混乱中存活下来，而不成为其中的一部分。它没有披着任何特别的外衣。良善不在任何一条道路上绽放，因为真理无路可达。