对生活的评注 2-3

HOW NECESSARY it is to die each day, to die each minute to every thing to the many yesterdays and to the moment that has just gone by! Without death there is no renewing, without death there is no creation. The burden of the past gives birth to its own continuity, and the worry of yesterday gives new life to the worry of today.

每天死，每分钟都让过去的无数个昨天的每一件事物死去，以及刚刚过去的那一刻死去，是多么地必要！没有死亡，就没有更新；没有死亡就没有创造。过去的负担催生了它自己的延续性，昨天的忧虑给今天的忧虑赋予了新生命。

Yesterday perpetuates today, and tomorrow is still yesterday. There is no release from this continuity except in death. In dying there is joy. This new morning, fresh and clear, is free from the light and darkness of yesterday; the song of that bird is heard for the first lime, and the noise of those children is not that of yesterday. We carry the memory of yesterday, and it darkens our being. As long as the mind is the mechanical machine of memory, it knows no rest, no quietude, no silence; it is ever wearing itself out. That which is still can be reborn, but anything that is in constant activity wears out and is useless. The well-spring is in ending, and death is as near as life.

昨天延续到今天，明天依旧如昨。除非死，否则就不能从这种延续性中解放出来。在去死的途中，有欢乐。这个崭新的早晨，清新而洁净，摆脱了昨天的光明与黑暗；那只鸟的歌声是第一次听到的，那些孩子们的吵闹不是昨天的。我们怀揣着昨天的记忆，而它使我们的生命暗淡。只要头脑是记忆的机械化的机器，它就不知道休息，无法安静，无法停下；它永远在磨损它自己。那些留下的，可以重生，但那种东西，在持续的活动中，被磨损、抛弃。井泉即将见底，死亡与生命一样，近在咫尺。

She said she had studied for a number of years with one of the famous psychologists and had been analysed by him, which had taken considerable time. Though she had been brought up as a Christian and had also studied Hindu philosophy and its teachers, she had never joined any particular group or associated herself with any system of thought. As always, she was still dissatisfied, and had even put aside the psychoanalysis; and now she was engaged in some kind of welfare work. She had been married and had known all the misfortunes of family life as well as its joys.

她说，她曾与一位著名的心理学家一起学习多年，并被他分析过，这花了相当长的时间。虽然她从小就是基督徒，也学过印度教哲学，请教过哲学老师，但她从未加入过任何特定的团体，也从未将自己与任何思想体系联系起来。像往常一样，她还是不满，甚至把精神分析扔在一边。现在她从事某种福利工作。她已经结婚了，知晓家庭生活中的所有不幸以及欢乐。

She had taken refuge in various ways: in social prestige, in work, in money, and in the warm delight of this country by the blue sea. Sorrows had multiplied, which she could bear; but she had never been able to go beyond a certain depth, and it was not very deep.

她以各种方式避难：社会声望、工作、金钱，以及这片国土边上的蓝色大海的温暖的阳光。悲伤已成倍增加，她可以忍受。但她一直无法超越一定的深度，而且也并不深。

Almost everything is shallow and soon comes to an end, only to begin again with a further shallowness. The inexhaustible is not to be discovered through any activity of the mind. “I have gone from one activity to another, from one misfortune to another, always being driven and always pursuing. Now that I have reached the end of one urge, and before I follow another which will carry me on for a number of years, I have acted on a stronger impulse, and here I am. I have had a good life, gay and rich. I have been interested in many things and have studied certain subjects fairly deeply; but somehow, after all these years, I am still on the fringe of things, I don’t seem able to penetrate beyond a certain point; I want to go deeper, but I cannot. I am told I am good at what I have been doing, and it is that very goodness that binds me. My conditioning is of the beneficent kind: doing good to others, helping the needy, consideration, generosity, and so on; but it is binding, like any other conditioning. My problems to be free, not only of this conditioning, but of all conditioning, and to go beyond. This has become an imperative necessity, not only from hearing the talks, but also from my own observation and experience. I have for the time being put aside my welfare work, and whether or not I shall continue with it will be decided later.”

几乎一切都是浅薄的，很快就会结束，而重新的开始也只是更进一步的浅薄。取之不尽、用之不竭的不是通过头脑的任何活动来发现的。 “我从一个活动到另一个活动，从一个不幸到另一个不幸，总是被驱使，总是在追求。现在我已经达到了一种冲动的终点，在我追随另一种将延续我多年的冲动之前，我已经以一种更强大的冲动行事，我在这里。我过着美好的生活、欢乐和富有。我对许多事情都感兴趣，并且对某些科目进行了相当深入的研究。但不知何故，经过这么多年，我仍然处于事物的边缘，我似乎无法穿透超过某个点；我想走得更深，但我不能。我被告知我擅长于我一直在做的事情，正是这种特长限制住了我。我的局限是出于仁爱：善待他人，帮助有需要的人，体贴，慷慨等等；但它是有约束性的，就像任何其他限制一样。我的问题要自由，不仅要摆脱这种制约，而且要摆脱所有制约，并超越。这已成为当务之急，不仅仅是听了这些讲话，而且也源于我自己的观察和经验。我暂时搁置了我的福利工作，我是否会继续这项工作，将在以后决定。”

Why have you not previously asked yourself the reason for all these activities? “It has never before occurred to me to ask myself why I am in social work. I have always wanted to help, to do good, and it wasn’t just empty sentimentality. I have found that the people with whom I live are not real, but only masks; it is those who need help that are real. Living with the masked is dull and stupid, but with the others there is struggle, pain.”

为什么你以前没有问自己所有这些活动的原因？ “我以前从未想过要问自己为什么从事社会工作。我一直想帮助，做好事，这不仅仅是空洞的多愁善感。我发现与我同住的人不是真实的，而只是面具；那些需要帮助的人是真实的。与蒙面人一起生活是沉闷和愚蠢的，但与其他人一起生活是挣扎、痛苦。”

Why do you engage in welfare or in any other kind of work?

你为什么从事福利或任何其他类型的工作？

“I suppose it is just to carry on. One must live and act, and my conditioning has been to act as decently as possible. I have never questioned why I do these things, and now I must find out. But before we go any further, let me say that I am a solitary person; though I see many people, I am alone and I like it. There is something exhilarating in being alone.”

“我想这只是为了继续下去。一个人必须生活和行动，而我的局限是尽可能体面地行动。我从来没有质疑过我为什么要做这些事情，现在我必须找出来。但是，在我们进一步讨论之前，请允许我指出，我是一个孤独的人；虽然我看到很多人，但我是独立的，我喜欢它。独处是令人振奋的。”

To be alone, in the highest sense, is essential; but the aloneness of withdrawal gives a sense of power, of strength, of invulnerability. Such aloneness is isolation, it is an escape, a refuge. But isn’t it important to find out why you have never asked yourself the reason for all your supposedly good activities? Shouldn’t you inquire into that?

在最高意义上，独处是必不可少的; 但退缩的独处给人一种权力感、力量感、无懈可击的感觉。这种独处就是孤立，是逃避，是避难所。但是，找出为什么你从来没有问过自己要投入到所有的所谓的有益活动的原因，这难道不重要吗？难道你不应该对此进行调查吗？

“Yes, let us do so. I think it is the fear of inner solitude that has made me do all these things.”

“是的，让我们这样做。我认为正是对内心孤独的恐惧促使我做了所有这些事情。”

Why do you use the word ‘fear’ with regard to inner solitude? Outwardly you don’t mind being alone, but from inner solitude you turn away. Why? Fear is not an abstraction, it exists only in relationship to something. Fear does not exist by itself; it exists as a word, but it is felt only in contact with something else. What is it that you are afraid of? “Of this inner solitude.”

你为什么用“恐惧”这个词来形容内心的孤独？从表面上看，你不介意独处，但面对内心的孤独，你转身离开了。为什么？恐惧不是一种抽象，它只存在于与某个事物的关系中。恐惧本身并不存在；它作为一个词而存在，但只有在与其他事物接触时才能感觉到它。你在害怕什么？“这种内在的孤独。”

There is fear of inner solitude only in relation to something else. You cannot be afraid of inner solitude, because you have never looked at it; you are measuring it now with what you already know. You know your worth, if one may put it that way, as a social worker, as a mother, as a capable and efficient person, and so on; you know the worth of your outer solitude. So it is in relation to all this that you measure or approach inner solitude; you know what has been, but you don’t know what is. The known looking at the unknown brings about fear; it is this activity that causes, fear.

只有当与其他事物相关联时，才有对内在孤独的恐惧。你不能害怕内心的孤独，因为你从来没有看过它。你现在正在用你已经知道的东西来衡量它。你知道自己的价值，如果可以这样说的话，作为一个社会工作者，作为一个母亲，作为一个有能力和有效率的人，等等；你知道你外在的孤独的价值。因此，正是与这一切的关联中，你才能衡量或接近内心的孤独。你知道过去是什么，但你不知道现在是什么。已知观察未知，会带来恐惧；正是这种活动导致了恐惧。

“Yes, that is perfectly true. I am comparing the inner solitude with the things I know through experience. It is these experiences that are causing fear of something I have really not experienced at all.”

“是的，这是完全正确的。我正在将内心的孤独与我通过体验所知道的事物进行比较。正是这些经历引起了我对根本没有体验过的事物的恐惧。”

So your fear is really not of the inner solitude, but the past is afraid of something it does not know, has not experienced. The past wants to absorb the new, make of it an experience. But can the past, which is you, experience the new, the unknown? The known can experience only that which is of itself, it can never experience the new, the unknown. By giving the unknown a name, by calling it inner solitude, you have only recognized it verbally, and the word is taking the place of experiencing; for the word is the screen of fear. The term ‘inner solitude’ is covering the fact, the what is, and the very word is creating fear.

所以你的恐惧真的不是内心的孤独，而是过去害怕一些它不知道、没有经历过的事情。过去想要吸收新的，使它成为一种体验。但是，过去，也就是你，能体验新的、未知的吗？已知的人只能体验到属于自身的东西，它永远无法体验新的、未知的。通过给未知一个名字，通过称呼它为‘内心的孤独’，你只不过是在口头上认识了它，而这个词正在取代体验；因为这个词是恐怖片的荧幕。 ‘内心的孤独’一词掩盖了事实、现状，而这个词正在制造恐惧。

“But somehow I don’t seem to be able to look at it.”

“但不知何故，我似乎无法看到它。”

Let us first understand why we are not capable of looking at the fact, and what is preventing our being passively watchful of it. Don’t attempt to look at it now, but please listen quietly to what is being said.

让我们首先理解为什么我们没有能力看见这个事实，以及是什么阻止了我们被动地监视它。现在不要试图看它，但请静静地听着正在说的话。

The known, past experience, is trying to absorb what it calls the inner solitude; but it cannot experience it, for it does not know what it is; it knows the term, but not what is behind the term. The unknown cannot be experienced. You may think or speculate about the unknown, or be afraid of it; but thought cannot comprehend it, for thought is the outcome of the known, of experience. As thought cannot know the unknown, it is afraid of it. There will be fear as long as thought desires to experience, to understand the unknown.

已知的，过去的经历，正试图吸收它所谓的‘内心的孤独’; 但是它不能体验它，因为它不知道它是什么；它知道这个术语，但不知道这个术语背后的是什么。未知是无法体验的。你可能会思考或推测未知，或者害怕它；但思想不能领悟它，因为思想是已知的、经验的结果。因为思想不知道未知，所以它害怕。只要思想渴望去体验，去理解未知，就会有恐惧。

“Then what... ?”

“那怎么……？”

Please listen. If you listen rightly, the truth of all this will be seen, and then truth will be the only action. Whatever thought does with regard to inner solitude is an escape, an avoidance of what is. In avoiding what is, thought creates its own conditioning which prevents the experiencing of the new, the unknown. Fear is the only response of thought to the unknown; thought may call it by different terms, but still it is fear. Just see that thought cannot operate upon the unknown, upon what is behind the term ‘inner solitude’. Only then does what is unfold itself, and it is inexhaustible.

请听。如果你正确地听，这一切的真相就会浮出，然后真相将是唯一的行动。无论思想对内心的孤独做了什么，都是一种逃避，一种对现实的逃避。在逃避真实时，思想创造了它自己的堡垒，这堡垒阻止了对新的、未知的体验。恐惧是思想对未知的唯一反应；思想可以用不同的术语来称呼它，但它仍然是恐惧。只要看到，思想不能作用于未知，不能作用于“内心的孤独”一词背后的东西。只有这样，它才会自行展开，而它是取之不尽、用之不竭的。