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楼主 |
发表于 2007-7-11 12:46:41
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FREEDOM FROM THE KNOWN
從已知中解脫
If you think it is important to know about yourself only because I or someone else has told you it is important, then I am afraid all communication between us comes to an end. But if we agree that it is vital that we understand ourselves completely, then you and I have quite a different relationship, then we can explore together with a happy, careful and intelligent enquiry.
如果各位是因為我或什麼人告訴你們了解自已非常重要，所以你們就認為了解自己非常重要，那麼，恐怕我們之間的交流就要停止了。可是如果各位都同意了解自己非常重要，那麼各位和我的關係就完全不同，我們就可以快樂的，用心的，智慧的一起做一次探討。
I do not demand your faith; I am not setting myself up as an authority. I have nothing to teach you - no new philosophy, no new system, no new path to reality; there is no path to reality any more than to truth.
我不要求各位信仰，不自立為權威。我沒有什麼東西－沒有哲學，沒有體系，沒有認識實相的新路－可以教你們。認識實相如同認識其埋一樣，沒有什麼道路可循。
All authority of any kind, especially in the field of thought and understanding, is the most destructive, evil thing. Leaders destroy the followers and followers destroy the leaders.
所有的權威，不論是哪一種權威，尤其思想和理解方面的權威，最是邪惡，破壞性最大。教主敗壞信徒，信徒敗壞教主。
You have to be your own teacher and your own disciple. You have to question everything that man has accepted as valuable, as necessary.
所以你一定要做自已的老師，自己的學生。凡是人們已經接受，認為必要，有價值的，你都要質疑。
If you do not follow somebody you feel very lonely. Be lonely then. Why are you frightened of being alone? Because you are faced with yourself as you are and you find that you are empty, dull, stupid, ugly, guilty and anxious - a petty, shoddy, secondhand entity.
不追隨某一個人，你會覺得很孤單。那就孤單吧！你為什麼害怕孤單，那是因為你一孤單，你就要面對自己，你就會發現自己空虛，遲鈍，愚蠢，醜陋，焦慮，充滿罪惡感，發現自己卑賤，發現自己是假貨，二手貨。但是，你要面對這個事實，看著它，不要逃避。
Face the fact; look at it, do not run away from it. The moment you run away fear begins.
你一逃避，恐懼就開始了。
In enquiring into ourselves we are not isolating ourselves from the rest of the world. It is not an unhealthy process. Man throughout the world is caught up in the same daily problems as ourselves, so in enquiring into ourselves we are not being in the least neurotic because there is no difference between the individual and the collective.
要探索自已，我們就不能孤立於世間之外。孤立於世間之外並不健康。全世界的人都陷在因為自己而起的問題當中。所以，要探究自己，我們不能有一點點的神經質，因為，個人和集體是沒有分別的。
That is an actual fact. I have created the world as I am. So don\'t let us get lost in this battle between the part and the whole.
這是事實。我是怎麼樣，我就把世界創造成怎麼樣。所以我們千萬不要在部份與整體的戰爭中迷失。
I must become aware of the total field of my own self, which is the consciousness of the individual and of society.
我必須覺察我的自我的整個領域。個人的意識加上社會意識就是我的自我。
It is only then, when the mind goes beyond this individual and social consciousness, that I can become a light to myself that never goes out.
覺察這整個領域，我們的心超越了個人和社會意識，這時我才能做自己的明燈，永不熄滅。
Now where do we begin to understand ourselves? Here am I, and how am I to study myself, observe myself, see what is actually taking place inside myself?
那麼，要了解自己，要從哪裏開始呢？我在這裏，我怎樣開始探究自己，觀察自己，看見自己內在實際發生的事情呢？
I can observe myself only in relationship because all life is relationship. It is no use sitting in a corner meditating about myself. I cannot exist by myself.
我只有在各種關係當中才有辦法觀察自己，因為，生活的一切都是關係。獨坐角落，冥想自己的事是沒有用的。我不可能獨自一人生存。
I exist only in relationship to people, things and ideas, and in studying my relationship to outward things and people, as well as to inward things, I begin to understand myself.
我完全存在於我和他人、事物、觀念的關係當中。探討我和內在事物的關係，也探討我和外在事物與人的關係，我才開始了解我自己。
Every other form of understanding is merely an abstraction and I cannot study myself in abstraction; I am not an abstract entity; therefore I have to study myself in actuality - as I am, not as I wish to be.
要了解自己，除了這種方法，其他的方法都是抽象的。但我沒有辦法抽象的了解自已。我不是抽象的東西，所以我必須在實際事物中探討自已－探討我之為我，而非探討我之希望自己為何。
Understanding is not an intellectual process. Accumulating knowledge about yourself and learning about yourself are two different things, for the knowledge you accumulate about yourself is always of the past and a mind that is burdened with the past is a sorrowful mind.
「了解」這個過程不是理智的過程。學習到自己的事和獲得有關於自己的知識是不一樣的。你累積的有關自己的知識往往屬於過去。但背負著過去的心卻是悲傷的心。
Learning about yourself is not like learning a language or a technology or in the present and knowledge is always in the past, and as most of us live in the past and are satisfied with the past, knowledge becomes extraordinarily important to us. That is why we worship the erudite, the clever, the cunning.
學習自己的事和學習語言、技術、科學不一樣，否則你就必須累積，記憶。所有的事情重來一次實在很荒唐－在心理的領域裏，學習自己的事都必須在現在，但是知識屬於過去。只是大部分人都活在過去，都喜歡過去，所以知識於我們就變得十分重要。就是這個道理，我們才很崇拜博學之士，崇拜聰明的人，崇拜狡猾的人。
But if you are learning all the time, learning every minute, learning by watching and listening, learning by seeing and doing, then you will find that learning is a constant movement without the past.
可是，如果你隨時在學習，每一分鐘都在學習，用觀察和聆聽學習，用看和做學習，那麼，你就會發現學習是持續不斷的運動，其中沒有過去。
If you say you will learn gradually about yourself, adding more and more, little by little, you are not studying yourself now as you are but through acquired knowledge.
你說你要慢慢的來，漸進的來，一步一步加上去，一點一滴加上去。但這就不是在學習
自己之所以為自己，卻是在用已有的知識學習自己。
Learning implies a great sensitivity. There is no sensitivity if there is an idea, which is of the past, dominating the present. Then the mind is no longer quick, pliable, alert.
學習必須非常敏感。但是一存有觀念，由於觀念屬於過去，但又影響現在，人就沒有敏感可言。這一來，我們的心就不再敏捷，柔軟，清醒。
Most of us are not sensitive even physically. We overeat, we do not bother about the right diet, we oversmoke and drink so that our bodies become gross and insensitive; the quality of attention in the organism itself is made dull.
不過大部分人確實都不敏感－連身體都不敏感。我們吃太多，我們嫌適當的飲食太麻煩，我們抽煙抽太多，喝酒喝太多，所以我們的身體變得粗重，笨拙。
How can there be a very alert, sensitive, clear mind if the organism itself is dull and heavy? We may be sensitive about certain things that touch us personally but to be completely sensitive to all the implications of life demand that there be no separation between the organism and the psyche. It is a total movement.
這個有機體內在本有的「關注」質素也遲鈍了起來。如果身體這個有機體本身都遲鈍，笨拙了，我們的心怎麼可能警覺，敏感，明智？或許有些事情很令我們感動，所以我們很敏感。但是除此之
外，要對生活一切事物的涵意敏感，卻必須不分割身體和心靈。兩者是一個整體的運動。
To understand anything you must live with it, you must observe it, you must know all its content, its nature, its structure, its movement. Have you ever tried living with yourself? If so, you will begin to see that yourself is not a static state, it is a fresh living thing. And to live with a living thing your mind must also be alive. And it cannot be alive if it is caught in opinions, judgements and values.
不管什麼事，若想要了解，都必須與它活在一起，觀察，知道它的內容、性質、結構、運動力式。各位有沒有嘗試過和自己活在一起是什麼感覺？如果有的話，各位就會發現你自己並不是靜態的，卻是一百清新的活著。要和清新活著的東西活在一起，你的心也必須活著才行。但是，如果你陷在一大堆意見、判斷、價值觀裡面，你的心就活不起來。
In order to observe the movement of your own mind and heart, of your whole being, you must have a free mind, not a mind that agrees and disagrees, taking sides in an argument, disputing over mere words, but rather following with an intention to understand - a very difficult thing to do because most of us don\'t know how to look at, or listen to, our own being any more than we know how to look at the beauty of a river or listen to the breeze among the trees.
要觀察自己的腦和心的運動，要觀察自己整個存在狀態的運動，你的心必須自由。你的心不能同意這個，不同意那個，不能在爭論中採取一邊的立場，不能光是在言辭上辯論，而是要依循一種意欲了解的意圖。這種事很難，因為大部分人總是不知道怎樣看，怎樣聽我們自身的存在狀態，就好比不懂得欣賞河流的美，聆聽林木之間的微風一樣。
When we condemn or justify we cannot see clearly, nor can we when our minds are endlessly chattering; then we do not observe what is we look only at the projections we have made of ourselves. Each of us has an image of what we think we are or what we should be, and that image, that picture, entirely prevents us from seeing ourselves as we actually are.
我們譴責，找藉口的時候，就看不清楚事情。我們的心要是喋喋不休，一樣看不清楚事情。這時我們就不是在觀察當下即是，而是看到自己製造的種種投射。每一個人對自己都存有形象，認為自己是怎麼樣的人，或應該是怎麼樣的人。只是這一個形象，這一張圖畫卻阻礙了我們，使我們看不到真正的自己。
It is one of the most difficult things in the world to look at anything simply. Because our minds are very complex we have lost the quality of simplicity. I don\'t mean simplicity in clothes or food, wearing only a loin cloth or breaking a record fasting or any of that immature nonsense the saints cultivate, but the simplicity that can look directly at things without fear - that can look at ourselves as we actually are without any distortion - to say when we lie we lie, not cover it up or run away from it.
單純的看事情是世界上最難的一件事。因為，我們的心已經非常複雜，早就失去了單純的素質。我說的單純，指的不是穿衣吃飯很樸素簡單，不是纏腰布，打破斷食記錄，不是所謂的聖賢勵志的這一類幼稚荒唐的事情。我說的單純，指的是看事情百接而沒有恐懼，確實的看自己而沒有扭曲，自己說謊就說自己說謊，不掩飾，不逃避。
Also in order to understand ourselves we need a great deal of humility. If you start by saying, `I know myself\', you have already stopped learning about yourself; or if you say, \'There is nothing much to learn about myself because I am just a bundle of memories, ideas, experiences and traditions\', then you have also stopped learning about yourself. The moment you have achieved anything you cease to have that quality of innocence and humility; the moment you have a conclusion or start examining from knowledge, you are finished, for then you are translating every living thing in terms of the old. Whereas if you have no foothold, if there is no certainty, no achievement, there is freedom to look, to achieve. And when you look with freedom it is always new. A confident man is a dead human being.
另外，要了解自已，我們還要非常謙卑。假如你一開始就說「我了解自己，」你就無法再學習自己的事情。或者你說「關於我自己，沒什麼東西好學的，我只是一團記憶、觀念、經驗、傳統，」這樣的話，你也無法學習自己的事情。你一有所成，那一刻你就不再純真，謙卑。你一有結論，一開始用知識檢查事情，你就完了；因為你是在用舊觀點看現下活著的東西。然而，要是你不採取立場，不那麼肯定，不成就什麼東西，你就自由了－自由的看，自由的達成。能夠自由的看事情，事情就永遠是新的。自信滿滿的人其實是死人。
But how can we be free to look and learn when our minds from the moment we are born to the moment we die are shaped by a particular culture in the narrow pattern of the `me\'? For centuries we have been conditioned by nationality, caste, class, tradition, religion, language, education, literature, art, custom, convention, propaganda of all kinds, economic pressure, the food we eat, the climate we live in, our family, our friends, our experiences - every influence you can think of - and therefore our responses to every problem are conditioned.
但是，我們的心既然從生到死都在某一種文化之中，以「我」這個狹隘的模式接受塑造，我們又如何能夠自由的看，自由的學習呢？幾千年來，我們飽受國籍、氏族、階級、傳統、宗教、託理言、教育、文學、藝術、風俗習慣、各種宜傳、經濟壓力、食物、氣候、家庭、朋友、經驗－一切一切你想得到的東西的制約，所以一碰到問題，我們的反應也都受到了制約。
Are you aware that you are conditioned? That is the first thing to ask yourself, not how to be free of your conditioning. You may never be free of it, and if you say, `I must be free of it\', you may fall into another trap of another form of conditioning. So are you aware that you are conditioned? Do you know that even when you look at a tree and say, `That is an oak tree\', or `that is a banyan tree\', the naming of the tree, which is botanical knowledge, has so conditioned your mind that the word comes between you and actually seeing the tree? To come in contact with the tree you have to put your hand on it and the word will not help you to touch it.
但是，你是否覺察到自己受到了制約？你第一個要問的是這個問題，而不是怎樣解除制約。你從來不曾解除制約。然後你說「我一定要解除制約。」這一來，你又陷入了另一種制約。準此，你是否覺察到自己受到的制約？你看到一棵樹，你就說「這是橡樹，」「這是菩提樹。」但各位是否知道，即使只是講出樹木的名稱，你的心也已經深深受到這些植物學知識的制約，這些文字根本梗在你和真正的看見之間？要接觸樹木，你必須去摸樹木，文字絕對無法幫助你觸摸樹木。
How do you know you are conditioned? What tells you? What tells you that you are hungry? - not as a theory but the actual fact of hunger? In the same way, how do you discover the actual fact that you are conditioned? Isn\'t it by your reaction to a problem, a challenge? You respond to every challenge according to your conditioning and your conditioning being inadequate will always react inadequately.
你怎麼知道自己受到制約？什麼東西來告訴你？什麼東西告訴你，說你肚子餓了－不是告訴你理論的餓，而是真正餓的事實？同理，你怎樣發現自己受到制約的事實？不就是你對問題的反應，對挑戰的反應嗎？你根據自己所受的制約對挑戰起反應，而由於你的制約是殘缺的，所以你的反應也就跟著不足。
When you become aware of it, does this conditioning of race, religion and culture bring a sense of imprisonment? Take only one form of conditioning, nationality, become seriously, completely aware of it and see whether you enjoy it or rebel against it, and if you rebel against it, whether you want to break through all conditioning. If you are satisfied with your conditioning you will obviously do nothing about it, but if you are not satisfied when you become aware of it, you will realize that you never do anything without it. Never! And therefore you are always living in the past with the dead.
你覺察到這一點以後，這種種族的，宗教的，文化的制約會不會讓你覺得束縛？我們只看國家這種制約好了。你很認真的，完全的覺察一下這種制約，看看你是喜歡呢，還是在反抗？如果你在反抗，再看看你是否願意衝決所有的制約。如果你滿足於這些制約，你顯然不會採取任何行動。但是，如果你不滿，你一覺察到這種制約，你就會恍然大悟原來自己不管做什麼事，背後無不有制約。都有！因此，你其實一直和死東西活在過去。
You will be able to see for yourself how you are conditioned only when there is a conflict in the continuity of pleasure or the avoidance of pain. If everything is perfectly happy around you, your wife loves you, you love her, you have a nice house, nice children and plenty of money, then you are not aware of your conditioning at all. But when there is a disturbance - when your wife looks at someone else or you lose your money or are threatened with war or any other pain or anxiety - then you know you are conditioned. When you struggle against any kind of disturbance or defend yourself against any outer or inner threat, then you know you are conditioned. And as most of us are disturbed most of the time, either superficially or deeply, that very disturbance indicates that we are conditioned. So long as the animal is petted he reacts nicely, but the moment he is antagonized the whole violence of his nature comes out.
只有在快樂的延續和逃避痛苦兩者的衝突當中，你才會看到自己怎樣飽受制約。你凡事順心，你老婆愛你，你也愛你老婆，你很有錢，房子漂亮舒適，孩子乖巧。這時你是絕對不會覺察到自己飽受制約的。可是一旦這些東西有了波折－你老婆在想別人，你損失錢財，發生戰爭或者什麼今人痛苦，著急的事情，這時你就會知道原來自己飽受制約。大部分人大部分時候－不論表面或內心深處－都有紛擾。這種紛擾本身就已經表示我們是飽受制約的。動物，你撫摸牠，牠自然投桃報李。可是一旦受到了敵視，牠天性中的殘暴將表露無遺。
We are disturbed about life, politics, the economic situation, the horror, the brutality, the sorrow in the world as well as in ourselves, and from that we realize how terribly narrowly conditioned we are. And what shall we do? Accept that disturbance and live with it as most of us do? Get used to it as one gets used to living with a backache? Put up with it?
我們的生活、政治、經濟總是紛擾不斷。整個的世界，還有我們的悲傷、殘暴、恐怖──這一切都讓我們明白，我們已經給制約得多麼狹隘。那麼，我們該怎麼辦？是和多數人一樣，接受這些紛擾，與之同在？習慣它如同習慣長期頭痛一般？還是只有忍受？
There is a tendency in all of us to put up with things, to get used to them, to blame them on circumstances. `Ah, if things were right I would be different\', we say, or, `Give me the opportunity and I will fulfil myself\', or, \'I am crushed by the injustice of it all\', always blaming our disturbances on others or on our environment or on the economic situation.
我們每一個人都有一種傾向，會忍受事情，習慣事情，怪罪環境。我們會說「如果當時事情沒有出錯，我今天就不一樣了，」「只要有機會，我就會完成心願，」「整件事情根本對我不公平，」等等，總是怪罪別人，怪罪環境，怪罪經濟情勢。
If one gets used to disturbance it means that one\'s mind has become dull, just as one can get so used to beauty around one that one no longer notices it. One gets indifferent, hard and callous, and one\'s mind becomes duller and duller. If we do not get used to it we try to escape from it by taking some kind of drug, joining a political group, shouting, writing, going to a football match or to a temple or church or finding some other form of amusement.
一個人如果習慣於紛擾，表示他的心已經遲鈍了。這就好比一個人已經習慣自身周遭的美，於是視而不見一樣。他變得冷漠，僵硬，一顆心也越來越遲鈍。他如果不習慣於紛擾，他就逃避，方法是瞌藥，參加政治團體，叫囂，寫東西，看足球賽，上教堂或寺廟參拜，找什麼娛樂做。
Why is it that we escape from actual facts? We are afraid of death - I am just taking that as an example - and we invent all kinds of theories, hopes, beliefs, to disguise the fact of death, but the fact is still there. To understand a fact we must look at it, not run away from it. Most of us are afraid of living as well as of dying. We are afraid for our family, afraid of public opinion, of losing our job, our security, and hundreds of other things. The simple fact is that we are afraid, not that we are afraid of this or that. Now why cannot we face that fact?
我們為什麼會逃避事實？我們怕死－我只是舉例－於是便發明種種理論、希望、信仰，把死亡這個事實妝扮起來。不過事實就是事實，它並沒有走開。要了解事實，我們就必須正視事實，不能逃避。大多數人不但怕死，也怕生。我們為家人擔驚受怕，我們怕輿論，怕失去工作，怕不平安，怕一大堆事情。但簡單明白的事實是我們害怕，不是我們去害怕這個或那個。那麼，我們為什麼沒有辦法面對事實？
You can face a fact only in the present and if you never allow it to be present because you are always escaping from it, you can never face it, and because we have cultivated a hole network of escapes we are caught in the habit of escape.
你只有在現在才有辦法面對事實。但是，你因為逃避，所以總是不讓它存在於現在，所以你總是無法面對它。由於我們建造了整個逃避的網絡，所以也養成了逃避的習慣。
Now, if you are at all sensitive, at all serious, you will not only be aware of your conditioning but you will also be aware of the dangers it results in, what brutality and hatred it leads to. Why, then, if you see the danger of your conditioning, don\'t you act? Is it because you are lazy, laziness being lack of energy? Yet you will not lack energy if you see an immediate physical danger like a snake in your path, or a precipice, or a fire. Why, then, don\'t you act when you see the danger of your conditioning? If you saw the danger of nationalism to your own security, wouldn\'t you act?
但是，如果你還敏感，還認真的話，你將不只覺察到自己所受的制約，而且還會覺察到這種制約造成的危險，覺察這種制約造成了什麼樣的殘酷和仇恨。那麼，既然你看到了這種危險，你為什麼不行動？是因為你懶惰，因為沒有力氣而懶惰嗎？然而你如果在路上碰到蛇，碰到懸崖，碰到火災，你是不會沒有力氣的。那麼，為什麼你看到制約造成的危險，卻不採取行動？你要是看到民族主義的危險，你會不會採取行動？
The answer is you don\'t see. Through an intellectual process of analysis you may see that nationalism leads to self-destruction but there is no emotional content in that. Only when there is an emotional content do you become vital.
答案是你根本沒看到。你也許可以從理智的分析，知道民族主義會造成毀滅。但是你這個知道裡面卻沒有感情。人要有感情，才會有生命。
If you see the danger of your conditioning merely as an intellectual concept, you will never do anything about it. In seeing a danger as a mere idea there is conflict between the idea and action and that conflict takes away your energy. It is only when you see the conditioning and the danger of it immediately, and as you would see a precipice, that you act. So seeing is acting.
如果你只是用理智的概念來看制約帶來的危險，你就不會有任何行動。把危險看成概念，這個概念和行動之間就產生衝突。然後這個衝突便耗去了你的力氣。你只有當下看見制約和制約造成的危險，如同看到眼前有一座懸崖一般，你才會行動。所以，見即是行。
Most of us walk through life inattentively, reacting unthinkingly according to the environment in which we have been brought up, and such reactions create only further bondage, further conditioning, but the moment you give your total attention to your conditioning you will see that you are free from the past completely, that it falls away from you naturally.
大部分人總是漫不經心走過人生，根據自己生長的環境，毫不思索的反應事情，結果只是製造了更大的束縛，更多的制約。可是，你一旦開始全神貫注於所受的制約，就會發現自己已經擺脫過去，過去從你身上自然脫落。
We said in the last chapter that joy was something entirely different from pleasure, so let us find out what is involved in pleasure and whether it is at all possible to live in a world that does not contain pleasure but a tremendous sense of joy, of bliss. We are all engaged in the pursuit of pleasure in some form or other - intellectual, sensuous or cultural pleasure, the pleasure of reforming, telling others what to do, of modifying the evils of society, of doing good - the pleasure of greater knowledge, greater physical satisfaction, greater experience, greater understanding of life, all the clever, cunning things of the mind - and the ultimate pleasure is, of course, to have God.
我們說歡喜和快樂是完全不同的東西。所以現在就讓我們來探討快樂涉及什麼東西，同時也探討一下我們到底有沒有可能活在一個沒有快樂，卻是大歡喜的世界，至福的世界。我們每一個人都在追求快樂，追求某一種快樂－知識的，感官的，文化的快樂，改革的快樂，指使他人的快樂，懲治惡人的快樂，為善的快樂，知識豐富的快樂，身體健康的快樂，美好經驗的快樂，了解生命的快樂等等一切聰明的，慧黠的思想事物。當然，最大的快樂就是相信上帝。
Pleasure is the structure of society. From childhood until death we are secretly, cunningly or obviously pursuing pleasure. So whatever our form of pleasure is, I think we should be very clear about it because it is going to guide and shape our lives. It is therefore important for each one of us to investigate closely, hesitantly and delicately this question of pleasure, for to find pleasure, and then nourish and sustain it, is a basic demand of life and without it existence becomes dull, stupid, lonely and meaningless.
社會的結構整個就是快樂。我們從生到死，公開的，偷偷的，狡猾的，一直都在追求快樂。所以我認為，不論追求的是哪一種快樂，我們都應該非常清楚，因為它將引導我們的生活，塑造我們的生活。因此每一個人都應該用心的，再三斟酌的，仔細的研究一下快樂這個問題。這一點很重要，因為，尋找快樂，進而維持快樂，增進快樂，乃是生活的基本要求。沒有快樂，生活就會變得沉悶，愚蠢，寂寞，無意義。
You may ask why then should life not be guided by pleasure? For the very simple reason that pleasure must bring pain, frustration, sorrow and fear, and, out of fear, violence. If you want to live that way, live that way. Most of the world does, anyway, but if you want to be free from sorrow you must understand the whole structure of pleasure. To understand pleasure is not to deny it. We are not condemning it or saying it is right or wrong, but if we pursue it, let us do so with our eyes open, knowing that a mind that is all the time seeking pleasure must inevitably find its shadow, pain. They cannot be separated, although we run after pleasure and try to avoid pain.
也許你會問，為什麼生活不應該由快樂引導？理由很簡單，那就是，快樂必然會帶來痛苦、挫折、悲傷、恐懼；由於恐懼，又帶來殘暴。如果你想這樣生活，那麼你就這樣生活吧！反正世人大部分都是這樣生活的。不過，如果你想免於悲傷，你就必須了解快樂的整個結構。了解快樂並不需要否定快樂。我們不譴責快樂，不說它對或錯。但是，如果我們追求快樂，我們就必須把眼睛睜大，清楚的知道老是追求快樂的心最後必然也會發現它的膚淺，它的痛苦。我們雖然總是逃避痛苦，追逐快樂，不過兩者卻是分不開的。
Now, why is the mind always demanding pleasure? Why is it that we do noble and ignoble things with the undercurrent of pleasure? Why is it we sacrifice and suffer on the thin thread of pleasure? What is pleasure and how does it come into being? I wonder if any of you have asked yourself these questions and followed the answers to the very end?
那麼，我們的心為什麼一直需要快樂？為什麼在快樂的潛流之上，我們做盡一切高貴與卑鄙的事情？我們為什麼攀在快樂的細線上寧可犧牲，受苦？快樂是什麼東西，又是如何產生？我不知道各位是否有人打破沙鍋問到底，問過自己這些問題？
Pleasure comes into being through four stages - perception, sensation, contact and desire. I see a beautiful motor car, say; then I get a sensation, a reaction, from looking at it; then I touch it or imagine touching it, and then there is the desire to own and show myself off in it. Or I see a lovely cloud, or a mountain clear against the sky, or a leaf that has just come in springtime, or a deep valley full of loveliness and splendour, or a glorious sunset, or a beautiful face, intelligent, alive, not self-conscious and therefore no longer beautiful. I look at these things with intense delight and as I observe them there is no observer but only sheer beauty like love. For a moment I am absent with all my problems, anxieties and miseries - there is only that marvellous thing. I can look at it with joy and the next moment forget it, or else the mind steps in, and then the problem begins; my mind thinks over what it has seen and thinks how beautiful it was; I tell myself I should like to see it again many times. Thought begins to compare, judge, and say `l must have it again tomorrow\'. The continuity of an experience that has given delight for a second is sustained by thought.
快樂的產生分成四個階段，也就是知覺、感覺、接觸、欲望。譬如，我看到一輛汽車很漂亮，接著我便去注視，注意，於是產生了感覺，產生了反應。接著我去摸這一輛汽車，或者想像自己摸這一輛汽車，於是產生擁有和炫耀的欲望。或者我看到天空襯托之下一片美麗的雲，一座漂亮的山，春天裏長出的一片新葉，翠綠的山谷，燦爛的夕陽，某個人漂亮聰明的臉龐。我看到這些東西，感到很愉快。我觀察這些東西，連觀察者都消失，有的只是類似於愛那樣純粹的美。有那麼一刻，我完全忘了我的問題、焦慮、痛苦 有的只是美那一回奇妙的事。我也許是看到它覺得很愉快，然後下一刻就忘記。也可能思想在下一刻跑進來，於是問題就開始了。我的心開始在想剛剛看到的東西，覺得它好漂亮。我告訴自己要再看它很多遍。我的思想開始比較，判斷，然後說「我明天要再看到。」某一種經驗給了我們一秒鐘的愉快，思想就想延續這種愉快。
t is the same with sexual desire or any other form of desire. There is nothing wrong with desire. To react is perfectly normal. If you stick a pin in me I shall react unless I am paralysed. But then thought steps in and chews over the delight and turns it into pleasure. Thought wants to repeat the experience, and the more you repeat, the more mechanical it becomes; the more you think about it, the more strength thought gives to pleasure. So thought creates and sustains pleasure through desire, and gives it continuity, and therefore the natural reaction of desire to any beautiful thing is perverted by thought. Thought turns it into a memory and memory is then nourished by thinking about it over and over again.
性欲或任何一種欲望都是這樣。欲望沒有什麼不對。有反應也很正常。你拿針刺我，除非我已經癱瘓麻痺，否則我一定會有反應。可是有了愉快的反應之後，思想就會走進來，回味剛剛有的愉快，轉變成快樂。思想想要重複這種經驗。但越重複，就越機械化。你想得越多，思想賦予快樂的力量就越大。思想以欲望製造並延續快樂。所以思想把欲望對美麗事物的自然反應顛倒了，把它變成記憶，而記憶又因為不斷的想而更加牢固。 |
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发表于 2007-6-8 13:14:10