THE ONLY REVOLUTION INDIA PART 10/《唯一的革命》 印度 第十篇

Sue

THE ONLY REVOLUTION INDIA PART 10
《唯一的革命》 印度 第十篇

Meditation is a movement in stillness. Silence of the mind is the way of action. Action born of thought is inaction, which breeds disorder. This silence is not the product of thought, nor is it the ending of the chattering of the mind. A still mind is possible only when the brain itself is quiet. The brain cells - which have been conditioned for so long to react, to project, to defend, to assert - become quiet only through the seeing of what actually is. From this silence, action which does not bring about disorder is possible only when the observer, the centre, the experiencer, has come to an end - for then the seeing is the doing. Seeing is possible only out of a silence in which all evaluation and moral values have come to an end.

冥想是寂静中的运动。心灵的寂静是行动的方式。产生于思想的行动是不行动，会滋生混乱。这寂静不是思想的产物，也不是头脑喋喋不休的终止。只有当头脑本身安静的时候，才可能有寂静的心灵。只有通过真切地看到实际状况，脑细胞——被局限了太久，用以反应、投射、捍卫和确认——才能变得安静。只有当观察者、中心、经验者终结时，从这寂静中，才可能有不会带来混乱的行动——因为此时看到就是行动。只有从所有评判和道德价值观都终结了的寂静中，才有可能看到。

    This temple was older than its gods. They remained, prisoners in the temple, but the temple itself was far more ancient. It had thick walls and pillars in the corridors, carved with horses, gods and angels. They had a certain quality of beauty, and as you passed them you wondered what would happen if they all came alive, including the innermost god.

这座寺庙比其中的神祗还要古老。它们，寺庙中的囚徒保留了下来，但是寺庙本身要古老得多。走廊有着厚厚的墙壁和立柱，上面雕刻着马、神祗和天使们。它们有种美的品质，当你经过时，你想知道，如果它们，包括最深处的神祗都活过来的话，那会发生什么。

    They said that this temple, especially the innermost sanctuary, went back far beyond the imagination of time. As you wandered through the various corridors, lit by the morning sun and with sharp, clear shadows, you wondered what it was all about - how man has made gods out of his own mind and carved them with his hands and put them into temples and churches and worshipped them.

他们说这座寺庙，特别是最里面的圣殿，要远远追溯到你能想象到的时间之前。当你漫步穿过被朝阳点亮、有着鲜明清晰的影子的各个走廊，你想知道这都是怎么回事——人为什么从自己的头脑中制造出众神，用自己的双手雕刻出来，再把它们放在寺庙和教堂里来膜拜。

    The temples of the ancient times had a strange beauty and power. They seemed to be born out of the very earth itself. This temple was almost as old as man, and the gods in it were clothed in silks, garlanded, and awakened from their sleep with chants, with incense and with bells. The incense, which had been burned for many centuries past, seemed to pervade the whole of the temple, which was vast and must have covered several acres.

古代的寺庙有着一种奇特的美和力量。它们似乎自己诞生于大地中。这座寺庙几乎像人类一样古老，里面的神祗身穿着丝绸，佩戴着花环，伴随着唱诵、焚香和钟声从睡梦中醒来。香火已经燃过了许多个世纪，似乎弥漫了整个寺庙，这座寺庙很大，占地肯定有好几英亩。

    People seemed to have come here from all over the country, the rich and the poor, but only a certain class were allowed inside the sanctuary itself. You entered through a low stone door, stepping over a parapet which was worn down through time. Outside the sanctuary there were guardians in stone, and when you came into it there were priests, naked down to the waist, chanting, solemn and dignified. They were all rather well fed, with big tummies and delicate hands. Their voices were hoarse, for they had been chanting for so many years; and the God, or the Goddess, was almost shapeless. There must have been a face at one time but the features had almost gone. The jewels must have been beyond price.

人们似乎是从全国各地来到这里，有穷有富，但是只有某个阶层的人允许进入圣殿里面。你穿过一道低矮的石门，跨过一堵年久破旧的矮墙进到里面。圣殿外面有石刻的卫士，当你进去以后，里面有裸露到腰部的僧侣在唱诵，郑重庄严。他们都吃得非常好，大腹便便，双手也很娇嫩。他们的嗓音粗哑，因为他们已经唱了很多年；而里面的天神或者女神，几乎都看不清了。那里必定曾经有过一张脸，但是容貌几乎都消失不见了。而那些珠宝必定极其贵重。

    When the chanting stopped there was a stillness as though the very earth had stopped in its rotation. In here there was no sunshine, and the light came only from the wicks burning in the oil. Those wicks had blackened the ceiling and the place was quite mysteriously dark.

当唱诵结束的时候，有一种寂静，就好像地球本身已经停止了转动。这里面没有阳光，只有油里的灯芯发出的火光。那些灯芯熏黑了天花板，这个地方有种特别神秘的昏暗。

    All gods must be worshipped in mystery and in darkness, otherwise they have no existence.

所有的神祗都必须在黑暗中被神秘地膜拜，否则它们就不存在。

    When you came out into the open strong light of the sun and looked at the blue sky and the tall waving palm trees you wondered why it is that man worships himself as the image which he has made with his hands and mind. Fear, and that lovely blue sky, seemed so far apart.

当你出来进入开阔而强烈的阳光下，看着蓝天和摇曳着的高高的棕榈树，你纳闷为什么人类要通过自己用双手和头脑造出的形象来膜拜自己。恐惧，与那美丽的蓝天，看起来隔得是那么遥远。

    He was a young man, clean, sharp of face, bright-eyed, with a quick smile. We sat on the floor in a little room overlooking a small garden. The garden was full of roses, from white to almost black. A parrot was on a branch, hanging upside down, with its bright eyes and red beak. It was looking at another much smaller bird.

他是个年轻人，脸庞的轮廓鲜明清晰，眼睛明亮，带着机灵的笑容。我们坐在一个小房间的地板上，俯视着一座小花园。花园里种满玫瑰，从白色到几乎黑色的都有。一只鹦鹉落在一根树枝上，有着明亮的眼睛和红色的嘴巴，头朝下地挂在那儿。它在看另一只小很多的鸟儿。

    He spoke English fairly well, but was rather hesitant in the use of words, and for the moment he seemed serious. He asked: "What is a religious life? I have asked various gurus and they have given the standard replies, and I would like, if I may, to ask you the same question. I had a good job, but as I am not married, I gave it up because I am drawn deeply by religion and want to find out what it means to lead a religious life in a world that is so irreligious."

他的英语说的相当好，但是用词却非常犹豫，这一刻他显得很严肃。他问：“什么是宗教生活？我问过很多古鲁，他们给的都是标准的回答，如果可以，我想问问你同样的问题。我有份好工作，但是因为我没有结婚，就放弃了那份工作，因为我被宗教深深吸引，想要弄清在这个如此不宗教的世界上过着宗教生活意味着什么。”

    Instead of asking what a religious life is, wouldn't it be better, if I may suggest it, to ask what living is? Then perhaps we may understand what a truly religious life is. The so-called religious life varies from clime to clime, from sect to sect, from belief to belief; and man suffers through the propaganda of the organized vested interests of religions. If we could set aside all that - not only the beliefs, the dogmas and rituals but also the respectability which is entailed in the culture of religion - then perhaps we could find out what a religious life is untouched by the thought of man.

如果我可以给个建议的话，与其问宗教生活是什么，不如问生活是什么，那不是更好吗？那么也许我们就可以了解真正的宗教生活是什么。所谓的宗教生活因地域、派别和信仰的不同而不同；人类在组织化的宗教既定利益的宣传下受尽了苦头。如果我们能把那些——不仅仅是信仰、教条和仪式，还有宗教文化中所必备的那种高尚感——都抛开，那么我们也许就能发现未被人类的思想所触及的宗教生活是什么。

    But before we do that, let us, as we said, find out what living is. The actuality of living is the daily grind, the routine, with its struggle and conflict; it is the ache of loneliness, the misery and the squalor of poverty and riches, the ambition, the search for fulfilment, the success and the sorrow - these cover the whole field of our life. This is what we call living - gaining and losing a battle, and the endless pursuit of pleasure.

但是在我们这么做之前，正如我们所说的，让我们弄清楚生活是什么。生活的现实是日常的折磨和例行公事及其挣扎和冲突；是孤独的痛苦、贫穷的悲惨和富裕的肮脏、追求满足感和成就的野心，还有悲伤——这些涵盖了我们生活的整个领域。这就是我们所谓的生活——赢取和输掉一场场战斗，以及对快乐无止尽的追求。

    In contrast to this, or in opposition to this, there is what is called religious living or a spiritual life. But the opposite contains the very seed of its own opposite and so, though it may appear different, actually it is not. You may change the outer garment but the inner essence of what was and of what must be is the same. This duality is the product of thought and so it breeds more conflict; and the corridor of this conflict is endless. All this we know - we have been told it by others or we have felt it for ourselves and all this we call living.

与此相反，或与此相对，有一种所谓的宗教生活或灵性生活。但是对立面恰恰包含着与它自己相对那一面的种子，所以，尽管看起来不同，但实际上并无不同。你可以换掉外衣，但是过去如何与必须如何的内在实质都是一样的。这种二元性是思想的产物，因而滋生出更多的冲突；而这冲突的通道是永无止尽的。我们知道这一切——要么是别人告诉我们的，要么是我们自己感受到的，而这一切我们称之为生活。

    The religious life is not on the other side of the river, it is on this side - the side of the whole travail of man. It is this that we have to understand, and the action of understanding is the religious act - not putting on ashes, wearing a loin cloth or a mitre, sitting in the seat of the mighty or being carried on an elephant.

宗教生活并不在河的彼岸，它就在此岸——有着人类全部艰辛的此岸。我们必须要了解的正是这一点，而了解的行动就是宗教行动——而不是抹上白灰，穿上腰布或戴上主教的法冠，坐在权力的宝座上或者骑在大象上。

    The seeing of the whole condition, the pleasure and the misery of man, is of the first importance - not the speculation as to what a religious life should be. What should be is a myth; it is the morality which thought and fancy have put together, and one must deny this morality - the social, the religious and the industrial. This denial is not of the intellect but is an actual slipping out of the pattern of that morality which is immoral.

看到人类的全部局限、快乐和痛苦，是最重要的——而不是揣测宗教生活应该是怎样的。应当如何是个谜；是思想和幻想拼凑出了道德，而人必须否定这种道德——社会的、宗教的和工业的道德。这种否定不是智力上的，而是确确实实地滑出了不道德的道德模式。

    So the question really is: Is it possible to step out of this pattern? It is thought which has created this frightening mess and misery, and which has prevented both religion and the religious life. Thought thinks that it can step out of the pattern, but if it does it will still be an act of thought, for thought has no reality and therefore it will create another illusion.

所以真正的问题是：可能走出这模式吗？是思想制造了这可怕的混乱和痛苦，而这妨碍了宗教和宗教生活。思想认为它能走出那模式，但是如果它这么做了，那就依然是思想的行为，因为思想没有真实性，因而它会制造另一个幻觉。

    Going beyond this pattern is not an act of thought. This must be clearly understood, otherwise you will be caught again in the prison of thought. After all, the "you', is a bundle of memory, tradition and the knowledge of a thousand yesterdays. So only with the ending of sorrow, for sorrow is the result of thought, can you step out of the world of war, hate, envy and violence. This act of stepping out is the religious life. This religious life has no belief whatsoever, for it has no tomorrow.

超越这种模式不是思想的行为。必须清晰地了解这一点，否则你就又被困在了思想的牢笼里。毕竟，“你”是一堆记忆、传统和千万个昨天的知识。悲伤是思想的结果，所以只有伴随着悲伤的终结，你才能走出这个战争、仇恨、嫉妒和暴力的世界。这走出的行动就是宗教生活。这宗教生活没有任何信仰，因为它没有明天。

    "Aren't you asking, sir, for an impossible thing? Aren't you asking for a miracle? How can I step out of it all without thought? Thought is my very being!"

“先生，你难道不是在要求一件不可能的事情吗？你难道不是在要求奇迹吗？没有思想我怎么可能走出来？思想就是我的存在本身！”

    That's just it! This very being, which is thought, has to come to an end. This very self-centredness with its activities must naturally and easily die. It is in this death alone that there is the beginning of the new religious life.

就是这样！这存在本身，也就是思想，必须终结。这自我中心本身及其活动必须自然而不费力地死去。正是在这死亡中，才有了崭新的宗教生活的开始。