对生活的评注 2-46

BEYOND THE DISTANT haze were the white sands and the cool sea, but here it was insufferably hot, even under the trees and in the house. The sky was no longer blue, and the sun seemed to have absorbed every particle of moisture. The breeze from the sea had stopped, and the mountains behind, clear and close, were reflecting the burning rays of the sun. The restless dog lay panting as though its heart would burst with this intolerable heat. There would be clear, sunny days, week after week, for many months and the hills, no longer green and soft with the spring rains, were burnt brown, the earth dry and hard. But there was beauty even now in these hills, shimmering beyond the green oak trees and the golden hay, with the barren rocks of the mountains above them.

在遥远的雾霭之外，是白色的沙滩和凉爽的大海，但在这里，即使在树下和房子里，它也非常炎热。天空不再是蓝色，太阳似乎已经吸收了每一粒水分。海风已经停了，身后的高山，清洁而亲近，反射着灼热的阳光。不安分的狗气喘吁吁地躺着，好像它的心脏会被这种无法忍受的热量所爆裂。这种晴朗、炎热的日子，会一周复一周地持续几个月，山丘不再随着春雨而绿色和柔软，被烤成了棕色，大地干燥而坚硬。但是，即使在这些山丘上，现在仍然有美丽，在绿色的橡树和金色的干草之外闪光，在那山间贫瘠的岩石上。

The path leading up through the hills to the high mountains was dusty, stony and rough. There were no streams, no sound of running waters. The heat was intense in these hills, but in the shade of some trees along the dry river bed it was bearable for here there was a slight breeze coming up the canyon from the valley. From this height the blue of the sea was visible many miles away. It was very quiet, even the birds were still, and a blue jay which had been noisy and quarrelsome was resting now. A brown deer was coming down the path, alert and watchful, making its way to a little pool of water in the otherwise dry bed of the stream; it moved so silently over the rocks, its large ears twitching and its great eyes watching every movement among the bushes. It drank its fill and would have lain down in the shade near the pool, but it must have been aware of the human presence it could not see, for it went uneasily down the path and disappeared. And how difficult it was to watch a coyote, a kind of wild dog among the hills! It was the same colour as the rocks, and it was doing its best not to be seen. You had to keep your eyes steadily upon it, and even then it disappeared and you could not pick it out again; you looked and looked for any movement, but there was none, perhaps it might come to the pool. Not too long ago there had been a brutal fire among these hills, and the wild things had gone away; but now some had returned. Across the path a mother quail was leading her newborn chicks, more than a dozen of them; she was softly encouraging, leading them to a thick bush. They were round, yellowish-grey balls of delicate feathers, so new to this dangerous world, but alive and enchanted. There under the bush several had climbed on top of the mother, but most of them were under her comforting wings, resting from the struggles of birth.

通往高山的道路尘土很多、多石而粗糙。没有溪流，没有水的声响。这些山脉的热量很强烈，但是在干涸的河床边的某些树木的树荫下，还是可以忍受的，因为这里有一阵微风从山谷内的峡谷里吹来。从这个高度可以看到许多英里外的蓝色大海。这里非常安静，连鸟儿都安静了，一只曾经吵闹闹闹的蓝鸦现在正在休息。一只棕鹿正沿着小路走来，清醒而警惕，从原本干涸的河床上，走到一个小池边。它在岩石上安静地移动，它的大耳朵扭动着，它那双大眼睛看着灌木丛中的每一个动静。它喝足了水，本来会躺在水池附近的阴凉处，但它一定知道附近存在着它没看见的人类，因此它不安地沿着小路走去，消失了。看见一只土狼，一种山间的野狗是多么困难！它与岩石的颜色相同，并且尽最大努力不被人看到。你必须把目光稳定地盯着它，即使这样，它也消失了，你再也找不出来了。你观看并寻找任何运动，但没有发现，也许，它可能会来到池边。不久前，这些山脉之间发生了一场残酷的火灾，野生生物已经消失了。但现在有些动物回来了。穿过小路，一只母鹌鹑正领着她刚出生的小仔，有十几只。她轻轻地鼓励着他们，把他们带到一丛茂密的灌木丛中。它们是圆胖的，有黄灰色的细腻羽毛，对这个危险的世界充满了新奇，却活泼而迷人。在灌木丛下，有几只爬到了母亲的上面，但大多数都在她舒服的翅膀下，从出生后的挣扎中休息。

What is it that binds us together? It is not our needs. Neither is it commerce and great industries, nor the banks and the churches; these are just ideas and the result of ideas. Ideas do not bind us together. We may come together out of convenience, or through necessity, danger, hate, or worship, but none of these things holds us together. They must all fall away from us, so that we are alone. In this aloneness there is love, and it is love that holds us together.

是什么把我们结合在一起？它不是我们的需要。既不是商业和伟大的工业，也不是银行和教会。这些只是观念和观念的产物。观念不能把我们结合在一起。我们出于方便，或出于必需品、危险、仇恨或崇拜，可能走到一起，但这些，都不能把我们团结在一起。它们必须完全地远离我们，那样，我们才能自在。在这自在中，有爱，是爱把我们团结在一起。

A preoccupied mind is never a free mind, whether it is preoccupied with the sublime or with the trivial.

一个专注的头脑，从来都不是一个自由的头脑，无论它专注于崇高还是琐碎。

He had come from a far distant land. Though he had had polio, the paralysing disease, he was now able to walk and drive car. "Like so many others, especially those in my condition, I have belonged to different churches and religious organizations," he said, "and none of them has given me any satisfaction; but one never stops seeking. I think I am serious, but one of my difficulties is that I am envious. Most of us are driven by ambition, greed or envy; they are relentless enemies of man, and yet one cannot seem to be without them. I have tried building various types of resistance against envy, but in spite of all my efforts I get caught up in it again and again; it is like water seeping through the roof, and before I know where I am, I find myself being more intensely envious than ever. You have probably answered this same question dozens of times, but if you have the patience I would like to ask how is one to extricate oneself from this turmoil of envy?"

他来自一个遥远的地方。虽然他患有小儿麻痹症，一种瘫痪病，但他现在能够走路和开车。 “像许多其他人一样，特别是那些像我这样的人，我曾属于不同的教会和宗教组织，” 他说， “他们都没有给我任何满足感；但人却永远不会停止寻找。我认为我是严肃的，但我的困难之一是我很嫉妒。我们大多数人都被野心、贪婪或嫉妒所驱使；他们是人类无情的敌人，但人似乎离不开他们。我曾试图建立各种形式，来抵抗嫉妒，但尽管我付出了所有的努力，我还是一次又一次地深陷其中；这就像水从屋顶渗入一样，在我知道我在哪里之前，我发现自己比以往任何时候都更加嫉妒。你可能已经回答过同样的问题几十次了，但是如果你有耐心，我想问：一个人如何才能从这种嫉妒的混乱中解脱？”

You must have found that with the desire not to be envious there comes the conflict of the opposites. The desire or the will not to be this, but to be that, makes for conflict. We generally consider this conflict to be the natural process of life; but is it? This everlasting struggle between what is and what should be is considered noble, idealistic; but the desire and the attempt to be non-envious is the same as being envious, is it not? If one really understands this, then there is no battle between the opposites; the conflict of duality ceases. This is not a matter to be thought over when you get home; it is a fact to be seen immediately, and this perception is the important thing, not how to be free from envy. Freedom from envy comes, not through the conflict of it the opposite, but with the understanding of what is; but this understanding is not possible as long as the mind is concerned with changing what is.

你一定已经发现，伴随着不嫉妒的欲望，就会有对立面之间的冲突。不想成为这个、而想成为那个的愿望或意志，导致了冲突。我们通常认为，这种冲突是生命的自然过程；但它真的如此吗？现状和‘应该是’之间的永恒的斗争，被认为是高尚的、有理想的；但这种不嫉妒的欲望和尝试，与嫉妒是一样的，它不是吗？如果一个人真正理解这一点，那么对立面之间就没有战斗；二元性的冲突就停下了。这不是你回家后要考虑的问题。它是一个能立即被看到的事实，这种感知才是重点，而不是如何去摆脱嫉妒。要摆脱嫉妒不是通过对立面的冲突，而是通过对嫉妒的理解；但只要头脑在考虑如何改变现状，这种理解就不可能出现。

"Isn't change necessary?"

“难道不需要改变吗？”

Can there be change through an act of will? Is not will concentrated desire? Having bred envy, desire now seeks a state in which there is no envy; both states are the product of desire. Desire cannot bring about fundamental change. "Then what will?"

通过意志的行为，能产生改变吗？难道不是意志在汇聚欲望吗？在滋生出嫉妒之后，欲望现在寻求一种不嫉妒的状态；这两种状态，都是欲望的产物。欲望不能带来根本性的改变。“那会是什么？”

Perceiving the truth of what is. As long as the mind, or desire, seeks to change itself from this to that, all change is superficial and trivial. The full significance of this fact must be felt and understood, and only then is it possible for a radical transformation to take place. As long as the mind is comparing, judging, seeking a result there is no possibility of change, but only a series of unending struggles which it calls living.

感知真实的现状。只要头脑或欲望在寻求‘从这个变成那个’，那么所有的改变都是肤浅的和微不足道的。必须感受和理解这一事实的全部意义，只有这样，才有可能发生根本性的改变。只要头脑在比较、判断、寻求一个结果，就没有改变的可能，只有一连串无休止的斗争，它被称之为生活。

"What you say seems so true, but even as I listen to you I find myself caught in the struggle to change, to reach an end, to achieve a result."

“你说的似乎很真实，但即使我听了你的话，我发现自己已经陷入了改变、达到终点、获取结果的挣扎之中。”

The more one struggles against a habit, however deep its roots, the more force one gives to it. To be aware of one habit with out choosing and cultivating another, is the ending of habit. "Then I must remain silently with what is, neither accepting nor rejecting it. This is an enormous task, but I see that it is the only way if there is to be freedom.

一个人越是与一种习惯作斗争，无论它的根有多深，他给予它的力量就越大。意识到一个习惯，而不是选择和培养另一个习惯，就是习惯的终结。 “那么，我必须对现状保持沉默，既不接受也不拒绝它。这是一项艰巨的任务，但我认为，如果要有自由，这是唯一的出路。

"Now may I go on to another question? Does not the body affect the mind, and the mind in turn affect the body? I have especially noticed this in my own case. My thoughts are occupied with the memory of what I was - healthy, strong, quick of movement - and with what I hope to be, as compared with what I am now. I seem unable to accept my present state. What am I to do?"

“现在我可以继续另一个问题吗？难道身体不会影响头脑，头脑反过来又会影响身体吗？在我自己的情况下，我特别注意到了这一点。我的思想被我过去的记忆所占据 —— 健康、强壮、敏捷的动作 —— 以及我希望成为的样子，与现在的我相比。我似乎无法接受我的现状。我该怎么办？”

This constant comparison of the present with the past and the future brings about pain and the deterioration of the mind, does it not? It prevents you from considering the fact of your present state. The past can never be again, and the future is unpredictable, so you have only the present. You can adequately deal with the present only when the mind is free from the burden of the past memory and the future hope. When the mind is attentive to the present, without comparison then there is a possibility of other things happening.

这种不断地将现在与过去和未来进行比较带来了痛苦和头脑的腐化，不是吗？它阻止您考虑当前状态的事实。过去永远不会重演，未来是不可预测的，所以你只有现在。只有当头脑从过去的记忆和未来的希望的负担中解脱出来时，你才能充分地处理现在。当头脑关注现下，不去比较，那么就有可能发生另一个。

"What do you mean by 'other things'?"

“你说的'另一个'是什么意思？”

When the mind is preoccupied with its own pains, hopes and fears, there is no space for freedom from them. The self-enclosing process of thought only cripples the mind further, so the vicious circle is set going. Preoccupation makes the mind trivial, petty, shallow. A preoccupied mind is not a free mind, and preoccupation with freedom still breeds pettiness. The mind is petty when it is preoccupied with God, with the State, with virtue, or with its own body. This preoccupation with the body prevents adaptability to the present, the gaining of vitality and movement, however limited. The self, with its preoccupations, brings about its own pains and problems, which affect the body; and concern over bodily ills only further hinders the body. This does not mean that health should be neglected; but preoccupation with health, like preoccupation with truth with ideas, only entrenches the mind in its own pettiness. There is a vast difference between a preoccupied mind and an active mind. An active mind is silent, aware, choiceless.

当头脑专注于自己的痛苦、希望和恐惧时，就没有自由的空间。思想的自我封闭过程只会进一步削弱头脑，因此恶性循环开始了。专注使头脑变得琐碎、渺小、肤浅。专注的头脑不是一个自由的头脑，对自由的专注，仍然滋生着出琐碎。当头脑全专注于上帝、国家、美德或自己的身体时，它就是微不足道的。这种对身体的专注阻止了对现下的适应性，阻止了活力和运动的获得，无论是多么的有限。自我，以及它的专注，带来了自己的痛苦和问题，影响了身体；对身体疾病的担忧只会进一步阻碍身体。这并不意味着健康应该被忽视；但是，对健康的执着，就像对真理的执着、对思想的执着一样，只会使头脑陷入自己的琐碎之中。专注的头脑和活跃的头脑之间，存在着巨大的差异。一个活跃的头脑是宁静的、清醒的、无选择的。

"Consciously it is rather difficult to take all this in, but probably the unconscious is absorbing what you are saying; at least I hope so. "I would like to ask one more question. You see, sir, there are moments when my mind is silent, but these moments are very rare. I have pondered over the problem of meditation, and have read some of the things you have said about it, but for a long time my body was too much for me. Now that I have become more or less inured to my physical state, I feel it is important to cultivate this silence. How is one to set about it?"

“有意识地，要接受这一切是相当困难的，但可能是无意识正在吸收你所说的话。至少我希望如此。 “我想再问一个问题。你看，先生，有些时候我的头脑是宁静的，但那些时刻非常罕见。我思考过冥想的问题，也读过你说的一些话，但很长一段时间以来，我的身体对我来说太难以承受了。现在我已经或多或少地习惯了我的身体状态，我觉得培养这种宁静很重要。应该如何着手呢？”

Is silence to be cultivated, carefully nurtured and strengthened? And who is the cultivator? Is he different from the totality of your being? Is there silence, a still mind, when one desire dominates all others, or when it sets up resistance against them? Is there silence when the mind is disciplined, shaped, controlled? Does not all this imply a censor, a so-called higher self who controls judges, chooses? And is there such an entity? If there is, is he not the product of thought? Thought dividing itself as the high and the low, the permanent and the impermanent, is still the outcome of the past, of tradition, of time. In this division lies its own security. Thought or desire now seeks safety in silence, and so it asks for a method or a system which offers what it wants. In place of worldly things it now craves the pleasure of silence, so it breeds conflict between what is and what should be. There is no silence where there is conflict, repression, resistance.

宁静是要培养、精心培育和强化的吗？营养师是谁？他和你的存在全部不同吗？当一个欲望主宰所有其它欲望时，或者当它对它们产生抵抗时，是否存在宁静，一个停下的头脑？当头脑被限制、雕塑、控制时，会有宁静吗？这一切难道不意味着一个审查者，一个在控制、判断、选择的所谓的超我吗？有这样的实体吗？如果有，他难道不是思想的产物吗？思想将自己划分为高与低，永久和无常，它仍然是过去、传统、时间的产物。在这种划分中，有它自己的安全。思想或欲望，现在在宁静中寻求安全，因此它要求一种方法或一个系统来提供它想要的东西。它现在渴望宁静中的快乐，而不是世俗里的东西，所以它滋生出现状和‘应该是’之间的冲突。哪里有冲突、镇压、抵抗，哪里就没有宁静。