对生活的评注 2-53

UNDER THE TREE that evening it was very quiet. A lizard was pushing itself up and down on a rock, still warm. The night would be chilly, and the sun would not be up again for many hours. The cattle were weary and slow coming back from the distant fields where they had laboured with their men. A deep-throated owl was hooting from the hilltop which was its home. Every evening about this time it would begin, and as it got darker the hoots would be less frequent; but occasionally, late in the night, you would hear them again. One owl would be calling to another across the valley, and their deep hooting seemed to give greater silence and beauty to the night. It was a lovely evening, and the new moon was setting behind the dark hill.

那天旁晚在树下，非常地安静。在岩石上，一只蜥蜴上下爬动，它仍然很温暖。入夜会很冷，太阳在很多小时内，都不会再升起。牛群疲惫不堪，慢慢地和他们的村民们一起，从劳作的遥远的田地里回来了。一只深喉猫头鹰的呼叫声从山顶传来，那里是它的家。大约在每个晚上的这段时间，它都会开始，随着光线越来越暗，猫头鹰的呼叫声越来越稀疏。但偶尔，在深夜，你会再次听到它们。一只猫头鹰会呼唤山谷对面的另一只猫头鹰，它们深沉的嘶吼声，似乎给黑夜带来了更大的寂静和美丽。那是一个可爱的夜晚，新月正落在黒黝的山脉背后。

Compassion is not hard to come by when the heart is not filled with the cunning things of the mind. It is the mind with its demands and fears, its attachments and denials, its determinations and urges, that destroys love. And how difficult it is to be simple about all this! You don't need philosophies and doctrines to be gentle and kind. The efficient and the powerful of the land will organize to feed and clothe the people to provide them with shelter and medical care. This is inevitable with the rapid increase of production; it is the function of well organized government and a balanced society. But organization does not give the generosity of the heart and hand. Generosity comes from quite a different source, a source beyond all measure. Ambition and envy destroy it as surely as fire burns. This source must be touched, but one must come to it empty handed, without prayer, without sacrifice. Books cannot teach nor can any guru lead to this source. It cannot be reached through the cultivation of virtue, though virtue is necessary, nor through capacity and obedience. When the mind is serene, without any movement, it is there. Serenity is without motive, without the urge for the more.

当心灵中没有充斥着来自于头脑的狡猾的东西时，慈并不难出现。头脑携带着它的要求和恐惧、它的执着和满足，它的决心和冲动，摧毁了爱。对这一切保持简单是多么地困难！你的温柔和善良，不需要哲学和教诲来保持。土地的高效和强劲给予了生机，为人们提供食物和衣服，给他们提供了住所和医药。随着产量的迅速增加，这是必然的。它是组织良好的政府和平衡的社会的职能。但机构并没有给予心灵和双手的慷慨。慷慨来自于一个完全不同的源头，一个超越一切衡量的源头。野心和嫉妒就像火焰一样，必定会烧毁它。这个源头必须被触及，但人必须空手而来，不携带祈祷，不带着牺牲。书籍不能教导，任何上师也不能引导到这个源头。它不能通过美德的培养来实现，尽管美德是必要的，也不是通过能力和服从来实现的。当头脑是安宁的，没有任何动作时，它就在那里。安宁是没有动机的，没有对‘更多’的渴望。

She was a young lady, but rather weary with pain. It was not the physical pain that bothered her so much, but pain of a different sort. The bodily pain she had been able to control through medication, but the agony of jealousy she had never been able to assuage. It had been with her, she explained, from childhood; at that age it was a childish thing, to be tolerated and smiled upon, but now it had become a disease. She was married and had two children and jealousy was destroying all relationship.

她是一位年轻的女士，但对痛苦感到厌倦。困扰她的不是身体上的痛苦，而是另一种痛苦。她通过药物来控制身体的疼痛，但嫉妒的痛苦却从未能够缓解。她解释说，从小就和她在一起。在那个年纪，它是一件幼稚的事情，被容忍和微笑，但现在它已经成为一种疾病。她已婚，有两个孩子，嫉妒正在破坏所有的关系。

"I seem to be jealous, not only of my husband and children, but of almost anyone who has more than I have, a better gardener a prettier dress. All this may seem rather silly, but I am tortured by it. Some time ago I went to a psychoanalyst, and temporarily I was at peace; but it soon began again."

“我似乎嫉妒，不仅对我的丈夫和孩子，而且几乎嫉妒任何比我拥有更多东西的人，一个更好的园丁，一件更漂亮的衣服。所有这些可能看起来很愚蠢，但我被它折磨。前段时间，我去看了一位精神分析师，暂时使我处于平静之中。但它很快就又开始了。”

Doesn't the culture in which we live encourage envy? The advertisements, the competition the comparison, the worship of success with its many activities - do not all these things sustain envy? The demand for the more is jealousy, is it not? "But..."

我们生活中的文化难道没有去鼓励嫉妒吗？各种广告、竞争性的比较、在各种各样的活动中对成功的崇拜 —— 所有这些东西难道不是都在支持嫉妒吗？对‘更多’的呐喊，就是嫉妒，不是吗？ “但是……”

Let us consider envy itself for a few moments, and not your particular struggles with it; we shall come back to that later. Is this all right?

让我们考虑一下嫉妒本身，而不是你与它之间的争斗；我们稍后再谈这个问题。这样可以吗？

Envy is encouraged and respected, is it not? The competitive spirit is nourished from childhood. The idea that you must do and be better than another is repeated constantly in different ways; the example of success, the hero and his brave act, are endlessly dinned into the mind. The present culture is based on envy, on acquisitiveness. If you are not acquisitive of worldly things and instead follow some religious teacher, you are promised the right place in the hereafter. We are all brought up on this, and the desire to succeed is deeply embedded in almost everyone. Success is pursued in different ways success as an artist, as a business man, as a religious aspirant. All this is a form of envy, but it is only when envy becomes distressing, painful, that one attempts to get rid of it. As long as it is compensating and pleasurable, envy is an accepted part of one's nature. We don't see that in this very pleasure there is pain. Attachment does give pleasure, but it also breeds jealousy and pain, and it is not love. In this area of activity one lives, suffers, and dies. It is only when the pain of this self-enclosing action becomes unbearable that one struggles to break through it.

嫉妒是被鼓励和受尊重的，它不是吗？竞争精神从小就得到了滋养。你必须做得比别人更好的观念，以不同的方式，被不断地重复；成功的榜样，英雄和他的勇敢行为，无休止地灌输进头脑。目前的文化建立在嫉妒和贪婪的基础上。如果你不聚敛世俗的财物，那么你就会跟随某些宗教导师，你被允诺在后世有一个恰当的地位。我们从小就受到了这样的培养，对成功的渴望几乎深深地植根于每个人。成为艺术家、商人、宗教上的抱负者，都在以不同的方式追求成功。所有这些都是嫉妒的形式，但只有当嫉妒变得令人压抑、痛苦时，人才会试图摆脱它。只要它是补偿性的、愉快的，嫉妒就被当作人的某种本性而接受。我们没有看到在这种快乐中带有苦痛。依恋确实会带来快乐，但它也会滋生嫉妒和痛苦，它不是爱。在这个活动范围，一个人活着，受苦，死去。只有当这种自我封闭行为的痛苦变得难以忍受时，人们才会努力去突破它。

"I think I vaguely grasp all this, but what am I to do?"

“我想我模糊地掌握了这一切，但我该怎么办？”

Before considering what to do, let us see what the problem is. What is the problem? "I am tortured by jealousy and I want to be free from it."

在考虑该做什么之前，让我们看看问题是什么。问题出在哪里？“我被嫉妒折磨，我想从中解脱。”

You want to be free from the pain of it; but don't you want to hold on to the peculiar pleasure that comes with possession and attachment? "Of course I do. You don't expect me to renounce all my possessions, do you?"

你想从它的痛苦中解脱；但是，难道你不想抓住那些从占有和依恋中所带来的特有的快乐吗？ “我当然想要。你会不指望我放弃我所拥有的一切财产，是吧？”

We are not concerned with renunciation, but with the desire to possess. We want to possess people as well as things, we cling to beliefs as well as hopes. Why is there this desire to own things and people, this burning attachment? "I don't know I have never thought about it. It seems natural to be envious, but it has become a poison, a violently disturbing factor in my life."

我们所关心的不是放弃，而是占有欲。我们想要占有人和财物，我们坚定信仰和希望。为什么会有这种拥有财物和人的欲望，这种燃烧的依恋呢？ “我不知道，我从来没有想过这个问题。嫉妒似乎是本能，但是在我的生命中，它已经成为一种毒药，一种暴力性的扰乱因子。”

We do need certain things, food, clothing, shelter, and so on, but they are used for psychological satisfaction, which gives rise to many other problems. In the same way, psychological dependence on people breeds anxiety, jealousy and fear.

我们确实需要某些东西，食物，衣服，住所等等，但当它们被用来提供心理上的满足，就引起了许多其它的问题。同样，对人的心理依赖也会滋生焦虑、嫉妒和恐惧。

"I suppose in that sense I do depend on certain people. They are a compulsive necessity to me, and without them I would be totally lost. If I did not have my husband and children I think I would go slowly mad, or I would attach myself to somebody else. But I don't see what is wrong with attachment."

“我想从这个意义上说，我确实依赖于某些人。他们对我来说是一种强迫性的必需品，没有他们，我将完全迷失。如果我没有我的丈夫和孩子，我想我会慢慢地发疯，或者我会把自己依附于别人。但我看不出依恋有什么不对。”

We are not saying it is right or wrong but are considering its cause and effect, are we not? We are not condemning or justifying dependence. But why is one psychologically dependent on another? Isn't that the problem, and not how to be free from the tortures of jealousy? jealousy is merely the effect, the symptom and it would be useless to deal only with the symptom. Why is one psychologically dependent on another?

我们不是在说它是对还是错，而是在考虑它的前因后果，不是吗？我们不是对依赖进行谴责或辩护。但是，为什么一个人会在心理上依赖于另一个人？这难道不是问题所在，而不是如何摆脱嫉妒的折磨吗？嫉妒只是结果，是症状，只去缓解症状是没有用的。为什么一个人在心理上依赖于另一个人？

"I know I am dependent, but I haven't really thought about it. I took it for granted that everyone is dependent on another."

“我知道我在依赖，但我还没有真正考虑过它。我理所当然地认为每个人都依赖于别人。”

Of course we are physically dependent on each other and always will be, which is natural and inevitable. But as long as we do not understand our psychological dependence on another, don't you think the pain of jealousy will continue? So, why is there this psychological need of another? "I need my family because I love them. If I didn't love them I wouldn't care."

当然，我们在物质上相互依赖，而且永远都是相互依赖的，这是自然而然的，也是无法避免的。但是，只要我们不理解自己对他人产生的心理依赖，你难道不认为嫉妒的痛苦还会持续下去吗？ “我需要我的家人，因为我爱他们。如果我不爱他们，我就不会在乎。”

Are you saying that love and jealousy go together? "So it seems. If I didn't love them, I certainly wouldn't be jealous."

你是说爱与嫉妒是同伴吗？ “看起来是这样。如果我不爱他们，我当然不会嫉妒。”

In that case, if you are free from jealousy you have also got rid of love, haven't you? Then why do you want to be free from jealousy? You want to keep the pleasure of attachment and let the pain of it go. Is this possible? "Why not?"

在那种情况下，如果你摆脱了嫉妒，你也摆脱了爱，不是吗？那你为什么想摆脱嫉妒呢？你想保持依恋的快感，让源于它的痛苦消失。这可能吗？ “为什么不行呢？”

Attachment implies fear, does it not? You are afraid of what you are, or of what you will be if the other leaves you or dies, and you are attached because of this fear. As long as you are occupied with the pleasure of attachment, fear is hidden, locked away, but unfortunately it is always there; and till you are free from this fear, the tortures of jealousy will go on. "What am I afraid of?"

依恋意味着恐惧，不是吗？你害怕你的现状，或者害怕如果对方离开你或死去，你会是什么样子，你因为这种恐惧而产生依恋。只要你被依恋的快感所占据，恐惧就会被隐藏起来，被锁起来，但不幸的是，它总是在那里；除非你从这种恐惧中解脱，否则嫉妒的折磨就会持续。 “我在恐惧什么？”

The question is not what you are afraid of, but are you aware that you are afraid?

问题不在于你恐惧什么，而是你意识到你自己的恐惧了吗？

"Now that you are pointedly asking that question I suppose I am. All right, I am afraid."

“既然你尖锐地问了这个问题，我想我是。好吧，我有恐惧。”

Of what? "Of being lost, insecure; of not being loved, cared for; of being lonely, alone. I think that is it: I am afraid of being lonely, of not being able to face life by myself, so I depend on my husband and children, I desperately hold on to them. There is always in me the fear of something happening to them. Sometimes my desperation takes the form of jealousy, of uncontainable fury, and so on. I am fearful lest my husband should turn to another. I am eaten up with anxiety. I assure you, I have spent many an hour in tears.

什么恐惧？ “迷失，没有安全感；不被爱，不被关心；孤独，寂寞。我想就是这样：我恐惧于孤独，害怕无法独自面对生活，所以我依靠我的丈夫和孩子，我拼命地抓住他们。我总是害怕发生在他们身上的事情。有时，我的绝望表现为嫉妒、无法控制的愤怒等等。我很害怕我的丈夫转向另一个人。我被焦虑吞噬了。我向你保证，我花了很多个小时流泪。

All this contradiction and turmoil is what we call love, and you are asking me if it is love. Is it love when there is attachment? I see it is not. It is ugly, completely selfish; I am thinking about myself all the time. But what am I to do?"

所有这些矛盾和动荡，就是我们所说的爱，你是在问我，它是不是爱。当有依赖时，爱存在吗？我看到，它不存在。它是丑陋的，是彻底的自私；我一直在考虑我自己。但是我该怎么做？”

Condemning, calling yourself hateful, ugly, selfish, in no way diminishes the problem; on the contrary, it increases it. It is important to understand this. Condemnation or justification prevents you from looking at what lies behind fear, it is an active distraction from facing the fact of what is actually happening. When you say, "I am ugly, selfish", these words are loaded with condemnation, and you are strengthening the condemnatory characteristic which is part of the self.

谴责，称自己是可恨的、丑陋的、自私的，绝不会减轻问题；相反，它加重了问题。理解这一点很重要。谴责或辩护，阻止了你去看恐惧背后的东西，它是一种主动性的无视 —— 不去面对正在发生的实情。当你说‘我是丑陋的、自私的’，这些话充满了谴责，你正在强化这种谴责的特性，这种特性是自我的一部分。

"I am not sure I understand this."

“我不确定我是否理解了这一点。”

By condemning or justifying an action of your child, do you understand him? You haven't the time or the inclination to explain, so to get an immediate result you say 'do' or 'don't; but you haven't understood the complexities of the child. Similarly, condemnation, justification, or comparison prevents the understanding of yourself. You have to understand the complexity which is you. "Yes, yes, I grasp that."

你对孩子的行为进行谴责或辩护，你就能理解他吗？你没有时间或心情去了解，所以为了得到一个迅速的结果，你说“做”或“别做”；但你却没有理解孩子的复杂性。同样的情景，谴责、辩护、比较阻碍了对你自身的理解。你必须理解你的复杂性。 “是的，是的，我抓住了这一点。”

Then go into the matter slowly, without condemning or justifying. You will find it quite arduous not to condemn or justify, because for centuries denial and assertion have been habitual. Watch your own reactions as we are talking together.

然后慢慢进入这个问题，不去谴责或辩护。你会发现不谴责或辩护是相当艰难的，因为几个世纪以来，拒绝和主张一直都是习惯性的。当我们一起交谈时，观察你自己的反应。

The problem, then, is not jealousy and how to be free of it, but fear. What is fear? How does it come into being? "It is there all right, but what it is I do not know."

那么，问题不在于嫉妒和如何摆脱嫉妒，而在于恐惧。什么是恐惧？它是如何形成的？ “它就在那里，但它是什么，我却不知道。”

Fear cannot exist in isolation, it exists only in relation to something, doesn't it? There is a state which you call loneliness, and when you are conscious of that state, fear arises. So fear doesn't exist by itself. What are you actually afraid of? "I suppose of my loneliness, as you say."

恐惧不能孤立的存在，它与某个事物有关，不是吗？有一种状态，你称之为‘孤独’，当你意识到这种状态时，恐惧就会产生。因此，恐惧本身并不存在。你到底在怕什么？ “我想是我的孤独，正如你所说。”

Why do you suppose? Aren't you sure? "I hesitate to be sure about anything, but loneliness is one of my deepest problems. It has always been there in the background, but it is only now, in this talk, that I am forced to look at it directly, to see that it is there. It is an enormous void, frightening and inescapable."

你为什么这么想？你不确定吗？ “我对任何事情都犹豫不决，但孤独是我最深层次的问题之一。它一直都在背后，但直到现在，在这个谈话中，我才被迫面对它，看见它在那里。它是一个巨大的空虚，恐怖和难以躲避。”

Is it possible to look at that void without giving it a name, without any form of description? Merely labelling a state does not mean that we understand it; on the contrary, it is a hindrance to understanding.

有没有可能看着这个空虚，不给它起一个名字，不做任何形式的描述？仅仅给一个状态贴上标签，并不意味着我们理解它；相反，它是理解的障碍。

"I see what you mean but I cannot help labelling it; it is practically an instantaneous reaction."

“我明白你的意思，但我忍不住给它贴上标签。它实际上是一种瞬间的反应。”

Feeling and naming are almost simultaneous, are they not? Can they be separated? Can there be a gap between a feeling and the naming of it? If this gap is really experienced, it will be found that the thinker ceases as an entity separate and distinct from thought. The verbalizing process is part of the self, the 'me', the entity who is jealous and who attempts to get over his jealousy. If you really understand the truth of this, then fear ceases. Naming has a physiological as well as a psychological effect. When there is no naming, only then is it possible to be fully aware of that which is called the void of loneliness. Then the mind does not separate itself from that which is.

感觉和命名几乎同时发生，不是吗？它们是分开的吗？在感觉和命名之间，有空隙吗？如果这个空隙被真实地经历，就会发现，作为一个与思想分离、与思想有区别的实体 —— 思想者不见了。言语化的流程是自我的一部分，是‘我’的一部分，是那个嫉妒并试图克服嫉妒的实体。如果你真地理解这个流程的真实性，那么恐惧就会停止。命名既有生理上的影响，也有心理上的影响。当没有了命名，只有这样，才有可能完全意识到被称为孤独的‘空虚’的东西。然后，头脑就不会将自己与那个实际存在的东西分开。