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.
智力上你被窒息了；你从未自己独创地思考，你重复别人的做法；你从书本上积累知识，你无止境地重复来自《薄伽梵歌》、《可兰经》、最时新的作家或者这个那个的词句。所以，从智力上，你深受阻碍和窒息，被控制、被塑造，因而从智力上没有解放可言。感情上也没有——感情上所指的意思是情绪上……
所以，我们所剩的唯一一件事情就是性。从智力上、情感上受到压抑，没有出口，没有敏感性，剩下的唯一事情自然而然就只有性。在办公室里，在日常生活中，你备受侮辱。现代生活丑陋无比，你只不过是一台庞大的社会机器中一颗无足轻重的螺丝钉——请务必看一看自己。所以，妻子、丈夫与性——性变得格外重要，比例失衡，因而变成了一个问题。
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.
在每个领域中，在每项活动中，你都纵容并强调自己——你的重要、你的威望、你的安全。所以，唯一能够忘我的来源，就是性，那就是为什么那个女人或者男人对你来说变得无比重要，为什么你必须要占有。于是你建立起一个社会，来加强那种占有，保证你能占有，进而性自然而然地变成了一个极其重要的问题，而在其他任何场合自我都是最重要的东西。而先生们，你们是否认为，人可以生活在一个没有矛盾、没有痛苦、没有挫折的状态中？但是，当无论在宗教中还是社会活动中，都真诚地、真正地没有对自我的强调时，那么性就会变得意义甚微。正是因为你害怕一无所是——从政治上、社会上、宗教上一无所是——性才变成了问题，但是，如果在所有这一切中，你都允许自己缩小、减弱，那么你就会发现性根本不会成为问题。
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.
贯穿人类的整个历史时期，人们一直说，若要找到那真相或者上帝——无论赋予它怎样的名称——你就必须独身；也就是说，你许下守贞的誓言，并终生压抑、控制，无休止地与自己作斗争，以遵守你的誓言。看看这种能量的浪费！沉溺也是一种能量的浪费。而当你压抑时，情况则远远更为严重。诸般努力被用来压抑、控制和拒绝你的欲望，这扭曲了你的心，而通过这种扭曲，你获得了某种严苛的简朴感。请听一下。在自己身上观察这一点，并观察你周围的人们。观察这种能量的浪费，这种斗争。不是观察性的种种含义，也不是这个事实，而是各种理想、意念和快乐——不停地想着它们，是一种能量的浪费。而大部分人要么通过拒绝，要么通过守贞誓言，或者无休止地想着这件事而浪费着自己的能量。
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.
为什么所有的宗教、所有所谓的宗教人士都压制欲望？遍及全世界的僧侣和遁世修行者都否定欲望，尽管他们内心欲火焚身。欲望之火在熊熊燃烧，但是他们通过压抑来否定它，或者将那欲望与某个象征、某个神像相认同，并使那欲望降服于那个神像、那个人。但那依然是欲望。我们大多数人在意识到自己的欲望时，要么压抑它，要么纵容它，要么身陷矛盾之中；斗争于是上演。我们既不是在提倡压制欲望，也不是在提倡屈服于它或者控制它。全世界的每一个宗教人士都曾经这么做过。我们在非常仔细地检视它，这样，通过我们自己对那欲望的了解，它是如何产生的，它的本质怎样，从对它的那种了解和自我觉察之中，你就会变得智慧。然后那智慧，而不是欲望，就会行动。
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.
欲望是快乐的一部分。欲望的满足正是快乐的本质。欲望或许就是混乱的根源——每个人都想满足自己特定的欲望。
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.
所以，我们将一起来探究欲望是不是混乱的主要根源之一；我们必须探索欲望，而不是谴责它、逃避它，也不试图压抑它。大部分宗教都说过：“压制欲望”——那很荒唐。所以我们来看看它。欲望是什么？问问自己这个问题。也许我们大多数人根本没想过这个问题。我们把它作为一种生活方式，作为男人或女人的自然本能接受了下来，所以我们说：“为什么要费心考虑它呢？”那些抛弃了世界、进入修道院之类的地方的人们，试图通过膜拜某个象征或者某个人，来升华他们的欲望。请谨记在心，我们并非在谴责欲望。我们在试着弄清楚欲望是什么，数百万年来人类为什么无论身心都被困在欲望的陷阱、欲望之网中。
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.
你看到一部漂亮的汽车，你抚摸亮漆，看到它的外形和质地。从中就产生了感官感受。然后思想过来说：“如果我拥有了它，那该多好啊，如果我坐进去然后疾驶而去，那该多棒啊。”那么发生了什么？思想干涉了感受，并赋予了它形状。思想把你坐进车子里并疾驰而去的意象，带给了感受。在那一刻，在那一秒钟，当思想制造出你坐在车里的意象时，欲望就产生了。当思想带给感受某个形状或者意象时，欲望就产生了。而感受是我们存在的方式，是生活的一部分。但是，你已经学会压抑、控制欲望或者与它所有的问题共处。那么，如果你明白了这一点，不是从智力上，而是真正地懂得了在思想赋予感受形状的那一瞬间，欲望就产生了，那么就会有这个问题：有没有可能看到并抚摸那辆车——这是感受——却不让思想制造出意象？所以从中留有一个间隙。
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.
那么，问题是能否有一个裂隙、一个间隔；也就是说，只有感受，而不让思想进来控制感受。这就是问题所在。为什么思想会制造意象并紧紧抱着感受不放？有没有可能看着那件衬衫，抚摸它——感受——然后打住，不让思想进入？你可曾做过任何此类的尝试？当思想进入感受的领域——而思想也是一种感受——那么思想就会控制感受，欲望就产生了。有没有可能只观察、触摸、感受而没有任何其他东西？戒律在其中没有任何位置，因为你一旦开始约束，那就是另一种形式的想达成什么的欲望。所以你需要发现欲望的开始，并看看会发生什么。不要立刻买下那件衬衫，而是看看会发生什么。你可以看着它；但我们太渴望得到什么了，渴望拥有一件衬衫、一个男人、一个女人或者某种状态，以至于我们从来都没有时间和安静的心来看看这一切。
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.
当你看着一片云和一片树叶时，看是一种快乐，任何事物的美都是一种快乐，但若要把它带到第二天去，那么痛苦就开始了。喜悦是与快乐截然不同的东西。你可以邀请快乐，你可以思考它、维系它、滋养它、寻找它、追求它、握住它；但是，对喜悦、对至乐你无法这么做。而当你理解了恐惧和快乐，这种狂喜就会自然地、毫不费力地不请自来。
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.
当你看到一样美丽的事物，立刻就会感到喜悦；你看到一场日落，立刻就会有喜悦的反应。那喜悦，在片刻之后，变成了一个记忆。那个对喜悦的记忆，是一件鲜活的事物吗？不，它是一种僵死的东西。所以，带着对那次日落的僵死印象，通过它你想找到喜悦。记忆没有喜悦可言；它仅仅是对某件曾带来喜悦的事物的回想。记忆本身没有喜悦可言。对于一棵树的美，会有喜悦这样即刻的反应；然后记忆介入进来，破坏了那喜悦。所以，如果能够不断地洞察美而没有记忆的累积，那么就可能有永恒的喜悦。
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.
看，先生们，你看到一场动人的落日，旷野中一棵美丽的树，当你第一次看到它们时，你全然地、彻底地享受其中；然而你又回到了那里，想要再次欣赏一下。当你带着想要欣赏它们的愿望回去时，会发生什么？就不会再有喜悦了，因为正是对昨天日落的记忆把你带回来的，它在驱使你、催促你去欣赏。昨天并没有记忆，只有一种自发的欣赏、一种直接的反应；但是今天，你渴望重新捕捉昨天的经验。也就是说，记忆介入了你和日落之间；所以没有了喜悦、没有了丰足而完满的美。同样，你有一个朋友昨天对你说了些什么，一句侮辱或者一句恭维，而你保留着那个记忆；你今天带着那个记忆，去面对你的朋友。你并没有真正面对你的朋友——你带着昨天的记忆，它会从中作梗；所以我们继续用记忆包围着我们自己和我们的行为，因而没有新鲜、没有清新可言。这就是为什么记忆使得生活变得枯燥、乏味和空虚。
The Collected Works vol V, p 119《选集第五卷》，第119页 |
发表于 2011-12-27 12:10
|