THE ONLY REVOLUTION INDIA PART 9/《唯一的革命》 印度 第九篇

Sue

THE ONLY REVOLUTION INDIA PART 9
《唯一的革命》 印度 第九篇

Do not think that meditation is a continuance and an expansion of experience. In experience there is always the witness and he is ever tied to the past. Meditation, on the contrary, is that complete inaction which is the ending of all experience. The action of experience has its roots in the past and so it is time-binding; it leads to action which is inaction, and brings disorder. Meditation is the total inaction which comes out of a mind that sees what is, without the entanglement of the past. This action is not a response to any challenge but is the action of the challenge itself, in which there is no duality. Meditation is the emptying of experience and is going on all the time, consciously or unconsciously, so it is not an action limited to a certain period during the day. It is a continuous action from morning till night - the watching without the watcher. Therefore there is no division between the daily life and meditation, the religious life and the secular life. The division comes only when the watcher is tied to time. In this division there is disarray, misery and confusion, which is the state of society.

不要以为冥想是经验的一种继续和延伸。在经验中，总是有见证者，而他始终被过去所制约。相反，冥想是所有经验都终结了的那种彻底的不行动。经验的行动根植于过去，所以它是受限于时间的；它导致了实际上是不行动的行动，并带来混乱。冥想是彻底的不行动，来自于看到现状的心灵，不带有一丝过去的羁绊。这种行动不是对任何挑战的反应，而是挑战自身的行动，其中没有二元性。冥想是经验的清空，并且不管有没有意识到，一直都在进行着，所以它不是局限于一天中某段时间的一种行动。它是从早到晚的一种持续行动——没有观察者的观察。因而日常生活和冥想之间、宗教生活和世俗生活之间没有分别。只有当观察者受制于时间才会产生分别。在这种分别中有混乱、痛苦和困惑，而这正是社会的状态。

    So meditation is not individualistic, nor is it social, it transcends both and so includes both. This is love: the flowering of love is meditation.

所以冥想不是个人主义的，也不是社会的，它超越了两者，因而也包含了这两者。这就是爱：爱的绽放就是冥想。

    It was cool in the morning but as the day wore on it began to be quite hot and as you went through the town along the narrow street, overcrowded, dusty, dirty, noisy, you realized that every street was like that. You almost saw the exploding of the population. The car had to go very slowly, for the people were walking right in the middle of the street. It was getting hotter now. Gradually, with a great many hootings, you got out of the town and were glad of it. You drove past the factories, and at last you were in the country.

清晨的时候很凉爽，但是随着一天慢慢展开，天气开始变得相当炎热，当你沿着狭窄、拥挤、灰尘弥漫、肮脏又嘈杂的街道穿过镇子时，你意识到每条街道都是这样。你几乎看到了爆炸的人口。汽车必须慢慢开过，因为人们就走在街道中央。现在天气变得更热了。渐渐地，伴着许多汽车喇叭声，你出了城，并为此而高兴。你开车路过了很多工厂，最后终于来到了乡间。

    The country was dry. It had rained some time ago and the trees were now waiting for the next rains - and they would wait for a long time. You went past villagers, cattle, bullock carts and buffaloes which refused to move out of the middle of the road; and you went past an old temple which had an air of neglect but had the quality of an ancient sanctuary. A peacock came out of the wood; its brilliant blue neck sparkled in the sun. It didn't seem to mind the car, for it walked across the road with great dignity and disappeared in the fields.

乡下很缺水。一段时间前下过雨，现在树木正等着下一场雨——而它们要等很长时间。你从村民、牲畜、牛车的旁边经过，还有拒绝离开马路中央的水牛们；你路过一座古老的寺庙，这座寺庙似乎被遗忘了，但是有着一座古老圣殿所具有的品质。一只孔雀从树林里走出来；它鲜艳的蓝脖子在阳光下熠熠发光。它似乎并不介意汽车，因为它极其庄严地踱过马路，消失在了田地里。

    Then you began to climb steep hills, sometimes with deep ravines on both sides. Now it was getting cooler, the trees were fresher. After winding for some time through the hills, you came to the house. By then it was quite dark. The stars became very clear. You felt you could almost reach out and touch them. The silence of the night was spreading over the land. Here man could be alone, undisturbed, and look at the stars and at himself endlessly.

然后你开始爬上陡峭的山坡，有时候两边是深深的峡谷。现在天气变得凉爽一些了，树木也显得更加生机盎然。在群山里蜿蜒地走了些时间后，你来到了这座房子。那时候天已经很黑了。星星变得很清晰。你觉得你几乎能伸出手去触摸到它们。夜晚的寂静铺展在大地上。在这里人可以独自待着，不被打扰，看着群星和他自己，可以一直看下去。

    The man said a tiger had killed a buffalo the day before and would surely come back to it, and would we all, later in the evening, like to see the tiger? We said we would be delighted. He replied, "Then I will go and prepare a shelter in a tree near the carcass and tie a live goat to the tree. The tiger will first come to the live goat before going back to the old kill." We replied that we would rather not see the tiger at the expense of the goat. Presently, after some talk, he left. That evening our friend said, `'Let us get into the car and go into the forest, and perhaps we may come upon that tiger". So towards sunset we drove through the forest for five or six miles and of course there was no tiger. Then we returned, with the headlights lighting the road. We had given up all hope of seeing the tiger and drove on without thinking about it. Just as we turned a corner - there it was, in the middle of the road, huge, its eyes bright and fixed. The car stopped, and the animal, large and threatening, came towards us, growling. It was quite close to us now, just in front of the radiator. Then it turned and came alongside the car. We put out our hand to touch it as it went by, but the friend grabbed the arm and pulled it back sharply, for he knew something of tigers. It was of great length, and as the windows were open you could smell it and its smell was not repulsive. There was a dynamic savagery about it, and great power and beauty. Still growling it went off into the woods and we went on our way, back to the house.

这个人说前一天一只老虎杀死了一头水牛，而且肯定还会回来找这头水牛，我们要不要在夜里晚些时候去看看那只老虎？我们说我们很乐意。他回答道：“那我去水牛尸体附近的树下准备一个掩护所，再在树上拴一头活山羊。老虎在回到原先的猎物那里之前，会先来吃那只活山羊。”我们回答说，以那只山羊为代价，我们宁愿不去看老虎。又谈了一会儿，他很快就离开了。那天晚上我们的朋友说：“我们上车开到森林里去，也许就能遇见那只老虎。”所以快日出的时候我们开了五、六英里穿过森林，当然没有看到老虎。然后我们往回走，汽车头灯照着马路。我们已经放弃了看到老虎的所有希望，开着车都没再想这件事。正当我们转过一个弯——它就在那儿，在马路中央，体形庞大，眼睛明亮，目光坚定。车停下来，那只动物，又大又凶猛，向我们走来，咆哮着。它现在离我们已经很近了，就在水箱前边。然后它转过身，来到车的侧面。当它走过的时候，我们伸出手去触摸它，但是朋友抓住那只胳膊猛地拉了回来，因为他知道老虎的一些事情。它身子很长，因为车窗是开着的，你能闻到它的气味，那味道并不令人厌恶。它身上有一种生机勃勃的野性，有巨大的力量和美。它依然咆哮着然后走进了树林，我们继续我们的路，回到房子那里。

    He had come with his family - his wife and several children - and seemed not too prosperous, though they were fairly well clothed and well fed. The children sat silently for some time until it was suggested that they should go out and play, then they jumped up eagerly and ran out of the door. The father was some kind of official; it was a job that he had to do, and that was all. He asked: "What is happiness, and why is it that it can't continue throughout one's life? I have had moments of great happiness and also, of course great sorrow. I have struggled to live with happiness, but there is always the sorrow. Is it possible to remain with happiness?"

他是和他的家人——他的妻子和几个孩子——一起来的，他们看起来不太富裕，尽管穿得相当好，吃得也不错。孩子们安静地坐了一会儿，直到有人建议他们出去玩，然后他们就急切地跳起来跑出门去。父亲是某种官员；那是一份他不得不做的工作，而那也就是全部了。他问：“幸福是什么，为什么它不能持续人的一生？我有过极其幸福的时刻，当然也有过极度悲伤的时刻。我努力想幸福地生活，但总是有悲伤。留住幸福可能吗？”

    What is happiness? Do you know when you are happy, or only a moment later when it is over? Is happiness pleasure, and can pleasure be constant?

幸福是什么？幸福的时候你知道吗，还是只有在幸福过去了一会儿之后你才知道？幸福是快乐吗，快乐能持续吗？

    "I should think, sir, at least for me, that pleasure is part of the happiness I have known. I cannot imagine happiness without pleasure. Pleasure is a primary instinct in man, and if you take it away how can there be happiness?"

“我认为，先生，至少对我来说，那快乐是我所知道的幸福的一部分。我无法想象没有快乐的幸福。快乐是人身上一项首要的本能，如果你把它拿走，还怎么可能有幸福？”

    We are, are we not, enquiring into this question of happiness? And if you assume anything, or have opinion or judgment in this enquiry, you will not be able to go very far. To enquire into complex human problems there must be freedom from the very beginning. If you haven't got it you are like an animal tethered to a post and can move only as far as the rope will allow. That's what always happens. We have concepts, formulas, beliefs or experiences which tether us, and from those we try to examine, look around, and this naturally prevents a very deep inquiry. So, if we may suggest, don't assume or believe, but have eyes that can see very clearly. If happiness is pleasure, then it is also pain. You cannot separate pleasure from pain. Don't they always go together?

我们在探询幸福这个问题，不是吗？在这探询中，如果你假定了什么，或者有了观点或判断，你就无法走远。要探询复杂的人类问题，从一开始就必须有自由。如果你没有自由，你就像拴在一根桩子上的动物一样，只能走到绳子所允许的范围那么远。事情总是这样发生。我们有拴住我们的观念、模式、信仰或者经验，从那里我们想要检验、审视，而这自然就阻碍了很深入的探询。所以，如果我们可以建议的话，请不要假设或相信，而是拥有可以很清晰地看到的双眼。如果幸福是快乐，那么它也是痛苦。你不能把快乐和痛苦分开。它们难道不是并肩而行的吗？

    So what is pleasure and what is happiness? You know, sir, if, in examining a flower, you tear its petals away one by one, there is no flower left at all. You will have in your hands bits of the flower and the bits don't make the beauty of the flower. So in looking at this question we are not analysing intellectually, thereby making the whole thing arid, meaningless and empty. We are looking at it with eyes that care very much, with eyes that understand, with eyes that touch but do not tear. So please don't tear at it and go away empty handed. Leave the analytical mind alone.

那么什么是快乐，什么是幸福？你知道，先生，当你审视一朵花时，如果你把它的花瓣一片片地撕掉，那么剩下的就根本没有花了。你手里有的是花的碎片，而碎片无法造就花儿的美。所以在看这个问题时，我们不是从智力上分析，这样会把整件事情变得干巴巴的，毫无意义而且空洞。我们是用深切关怀的眼睛、用了解的眼睛、用触摸而不是撕碎的眼睛来看这个问题。所以请不要撕碎它然后双手空空地走掉。请抛开惯于分析的头脑。

    Pleasure is encouraged by thought, isn't it? Thought can give it a continuity, the appearance of duration which we call happiness; as thought can also give a duration to sorrow. Thought says: "This I like and that I don't like. I would like to keep this and throw away that." But thought has made up both, and happiness now has become the way of thought. When you say: "I want to remain in that state of happiness" - you are the thought, you are the memory of the previous experience which you call pleasure and happiness.

思想助长了快乐，不是吗？思想能赋予它延续性，我们把这延续的表象称为幸福；而思想也能赋予悲伤以延续性。思想说：“这个我喜欢，而那个我不喜欢。我想保有这个，扔掉那个。”但是思想编造出了这两者，而幸福现在变成了思想的方式。当你说：“我想要留在那个幸福的状态里”——你就是思想，你就是对先前你称之为快乐和幸福的经验的记忆。

    So the past, or yesterday, or many yesterdays ago, which is thought, is saying: "I would like to live in that state of happiness which I have had." You are making the dead past into an actuality in the present and you are afraid of losing it tomorrow. Thus you have built a chain of continuity. This continuity has its roots in the ashes of yesterday, and therefore it is not a living thing at all. Nothing can blossom in ashes - and thought is ashes. So you have made happiness a thing of thought, and it is for you a thing of thought.

所以过去，或者昨天，或者很多昨天以前，也就是思想，在说：“我想活在我有过的那种幸福的状态里。”你在把死去的过去带进现在的现实里，而你害怕明天会失去它。这样你就建立了一个延续的链条。这种延续性根植于昨天的灰烬里，因此根本不是一个活生生的东西。没什么东西能在灰烬中绽放——而思想就是灰烬。所以你把幸福变成了一件思想的事情，而对你来说，那就是一件思想的事情。

    But is there something other than pleasure, pain, happiness and sorrow? Is there a bliss, an ecstasy, that is not touched by thought? For thought is very trivial, and there is nothing original about it. In asking this question, thought must abandon itself. When thought abandons itself there is the discipline of the abandonment, which becomes the grace of austerity. Then austerity is not harsh and brutal. Harsh austerity is the product of thought as a revulsion against pleasure and indulgence.

但是有没有一种不同于快乐、痛苦、幸福和悲伤的东西？有没有一种极乐、一种狂喜是未被思想触及的？因为思想非常微不足道，关于它没有什么新颖独特可言。问这个问题时，思想必须摒弃它自己。当思想摒弃了自己，就有了放弃的纪律，而这会变成简朴的优美。而简朴不是严苛和残酷。严苛的苦行是思想厌恶快乐和放纵的产物。

    From this deep self-abandonment - which is thought abandoning itself, for it sees clearly its own danger - the whole structure of the mind becomes quiet. It is really a state of pure attention and out of this comes a bliss, an ecstasy, that cannot be put into words. When it is put into words it is not the real.

从这深刻的自我摒弃中——也就是思想摒弃了自己，因为它看清了它自己的危险——心灵的整个结构就变得安静。这真是一个纯然关注的状态，从中就产生了一种极乐、一种狂喜，而这无法诉诸语言。当它被诉诸语言时，就不再真实。