对生活的评注 3-44

SITTING ON THE oxcart with a long slender stick in his hand was an old man, so thin that his bones were showing through. He had a kindly, wrinkled face, and his skin was very dark, burnt by many suns. The cart was heavy with firewood, and he was beating the oxen; you could hear the slap of his stick on their backs. They were coming from the country into the town, and it had been a long day. Driver and beasts were tired out, and they still had some distance to go. There was froth around the mouths of the oxen, and the old man seemed ready to drop; but there was stamina in that wiry old body, and the oxen would go on. As you walked beside the cart, the old man caught your eye, smiled, and stopped beating the oxen. They were his oxen, and he had been driving them for years; they knew he was fond of them, and the beating was a passing thing. He was stroking them now, and they continued to move at their ease. The old man’s eyes told of infinite patience, and his mouth expressed weariness and endless toil. He wouldn’t receive much money for his firewood, but it was enough to get by. They would rest along the roadside for the night, and make a start for home in the early morning. The cart would be empty, and the return journey would be easier. We went down the road together, and the oxen didn’t seem to mind being touched by the stranger who was walking beside them. It was beginning to get dark, and presently the driver stopped, lit a lamp, hung it under his cart, and went on towards the noisy town.

坐在牛车上，手里拿着一根细长的棍子，是一个老人，瘦得骨头都露出来了。他有一张和蔼可亲的、皱巴巴的脸，他的皮肤很黑，被多日的阳光晒伤。马车上堆满了木柴，他正在敲打牛。你可以听到他的棍子拍打在它们背上的声音。他们从乡下来到镇上，这是漫长的一天。司机和畜生们都累了，他们还有一段距离要走。牛的嘴巴周围有泡沫，老人似乎要从车上掉下来了；但是那结实的躯体里有耐力，牛会继续。当你走在车旁边时，老人引起了你的注意，微笑着，停止了对牛的敲打。它们是他的牛，他已经驾驶它们很多年了。它们知道他喜欢它们，敲打是一件短暂的事。他现在正在抚摸它们，它们继续轻松地移动。老人的眼睛诉说着无限的耐心，他的嘴上流露出疲惫和无尽的辛劳。他的木柴不会换到很多的钱，但这足以过得去。他们会在路边休息打盹儿，并在清晨启程回家。牛车将是空空的，回程会更容易。我们一起走在路上，牛似乎并不介意被走在它们旁边的陌生人触摸。天色开始变黑，这时司机停了下来，点燃了一盏灯，把它挂在车下，然后继续向嘈杂的小镇前进。

Next morning the sun rose behind thick, dark clouds. It rained very often on this big island, and the earth was rich with green vegetation. There were immense trees everywhere, and well-kept gardens full of flowers. The people were well-fed, and the cattle plump and soft eyed. On one tree there were dozens of orioles, with black wings and yellow bodies; they were surprisingly large birds, but their call was soft. They were hopping about from branch to branch, like flashes of golden light, and they seemed even more brilliant on a cloudy day. A magpie was calling in deep-throated tones, and the crows were making their usual raucous noise. It was comparatively cool, and walking would be pleasant. The temple was full of kneeling, praying people, and the grounds around it were clean. Beyond the temple was a sports club, where they were playing tennis. Children were everywhere, and among them walked the priests with their shaven heads and the inevitable fan. The streets were decorated, for there was going to be a religious procession the following day, when the moon would be full. Over the palm trees could be seen a great stretch of pale blue sky, which the clouds were rushing to cover. Among the people, along the noisy streets, and in the gardens of the well-to-do, there was great beauty; it was there everlastingly, but few cared to look.

第二天早上，太阳从厚厚的乌云背后升起。这个大岛上经常下雨，大地上植被茂盛。到处都是巨大的树木，维护良好的花园开满了鲜花。人们吃得饱饱的，牛群肥壮而温柔。在一棵树上有几十只黄鹂鸟，有黑色的翅膀和黄色的身体；它们是怪奇的大鸟，但它们的叫声很柔和。它们在树枝之间跳来跳去，就像金色的光芒一样，在阴天，它们看起来更加灿烂。一只喜鹊在叫，发出深沉的喉音，乌鸦们制造出它们通常的喧闹声。天气比较凉爽，走路会很愉快。寺庙里到处都是跪着祈祷的人，周围的地面很干净。寺庙外面是一个体育俱乐部，他们在那里打网球。孩子们无处不在，他们中间有走来的祭司，他们剃着光头，带着不可避免的狂热。街道被装饰好了，因为第二天将举行宗教游行，届时月亮将盈满。在棕榈树的顶上，可以看到一大片淡蓝色的天空，而云层正急冲冲地赶来遮盖。从人群中，沿着嘈杂的街道，进入打理得很好的花园，有很大的美；它永远在那里，却很少有人愿意看。

The two of them, a man and a woman, had come from some distance to attend the talks. They could have been husband and wife, sister and brother, or just friends. They were gay and friendly, and their eyes declared the ancient culture that lay behind them. pleasant-voiced and rather shy out of respect, they seemed surprisingly well-read, and he knew Sanskrit. He had also travelled a bit and knew the ways of the world.

他们两人，一男一女，从远处赶来参加谈话。他们可能是丈夫和妻子，姐妹和兄弟，或者只是朋友。他们是欢乐和友好的，他们的眼睛显示出他们身后的古老文化。他们的声音和蔼可亲，出于尊重而相当的害羞，他们似乎读得非常好，他懂梵文。他也旅行过一段时间，知道这个世界的方式。

“We have both been through many things,” he began. “We have followed some of the political leaders, been fellow-travellers with the Communists and known at first hand their appalling brutality, gone the rounds of the spiritual teachers, and practised certain forms of meditation. We think we are serious people, but we may be deceiving ourselves. All these things were done with serious intent, but none of them seem to have great depth, though at the time we always thought they had. Both of us are active by nature, we are not the dreamy kind but we have now come to the point when we no longer want to ‘get somewhere’, or participate in practices and organizational activities that have very little significance. Having found in such activities nothing more than lip service and self-deception, we now want to understand what it is you are teaching. My father was somewhat familiar with your approach to life, and he used to talk to me about it, but I never got around to investigating the matter for myself, probably because I was ‘told’ – which is perhaps a normal reaction when one is young. As it happened, a friend of ours attended your talks last year, and when he recounted to us something of what he had heard, we decided to come. I don’t know where to start, and perhaps you can help us out.”

“我们都经历过很多事情，” 他开始说。 “我们跟随一些政治领导人，与共产党人是同路人，亲眼看到了他们骇人听闻的残暴，四处走访灵性导师，并练习某些形式的冥想。我们认为自己是严肃的人，但我们可能是在欺骗自己。所有这些事情都是出于严肃的意图，但它们似乎都没有很大的深度，尽管当时我们一直认为它们有深度。我们俩天生都很活跃，我们不是那种幻想的人，但我们现在已经到了不再想‘到达某个地方’，或者参与意义不大的实践和组织活动的地步。在这些活动中，我们发现，我们只不过是嘴上说说而已，在自欺欺人，我们现在想理解你在教什么。我父亲对你的生活方式有些熟悉，他曾经和我谈论过这件事，但我从未亲自调查过这件事，可能是因为我被‘告知’了 —— 这也许是一个人年轻时的正常反应。碰巧的是，我们的一位朋友去年参加了你的讲话，当他向我们讲述了他所听到的一些事情时，我们决定来。我不知道从哪里开始，也许你可以帮帮我们。”

Though his companion hadn’t said a word, her eyes and her manner indicated that she was giving full attention to what was being said.

虽然他的同伴一句话也没说，但她的眼睛和举止表明，她全神贯注于别人在说什么。

Since you have said that you are both serious, let us begin from there. I wonder what we mean when we talk about being serious? Most people are serious about something or other. The politician with his schemes, and in his attaining of power; the schoolboy in his desire to pass an examination; the man who is out to make money; the professional man, and the man who is dedicated to some ideology, or is caught in the net of a belief – they are all serious in their own way. The neurotic is serious, and so also is the sannyasi. What then does it mean to be serious? please don’t think I am quibbling, but if we could understand this thing, we might learn a great deal about ourselves; and after all, that is the right beginning.

既然你说过你们俩都是严肃的，那就让我们从这里开始吧。我想知道，当我们说严肃，我们是指什么意思？大多数人都对某事或其他事情严肃。政治家和他的计划，以及他对权力的捕获；希望通过考试的小学生；那个为了赚钱的人；专业人士，以及致力于某种意识形态的人，或者陷入信仰之网的人 —— 他们都以自己的方式严肃。神经质者是严肃的，桑雅生也是如此。那么，严肃是什么意思呢？请不要以为我在胡言乱语，但是如果我们能理解这个东西，我们可能会学到很多关于我们自己的东西；毕竟，这是正确的开始。

“I am serious,” said his companion, “in wanting to clarify my own confusion and it is for this reason that I have gone around seeking the help of those who say they can guide me towards that clarification. I have tried to forget myself in good works, in bringing some happiness to others, and in that effort I have been serious. I am also serious in my desire to find God.”

“我是严肃的，” 他的同伴说， “我想澄清我自己的困惑，正是出于这个原因，我到处寻找那些说他可以引导我朝向清明的人的帮助。我试图在做好事，给他人带来一些快乐的同时，忘记自己。在那种努力中，我一直是严肃的。我也严肃地想去寻找上帝。”

Most people are serious about something. Negatively or positively, their seriousness always has an object, religious or otherwise, and upon the hope of attaining that object their seriousness depends. If for any reason the hope of attaining the object of their gratification is removed, are they still serious? One is serious in achieving, in gaining, in succeeding, in becoming; it is the end that makes one serious, the thing that one hopes to get or to avoid. So the end is important, and not the understanding of what it is to be serious. We are concerned, not with love, but with what love will do. The doing, the result, the achievement, is all-important, and not love itself, which has its own action.

大多数人都对某件事很严肃。无论是否定性的，还是肯定性的，他们的严肃总是有一个目标，不论是宗教的或其他方面的，他们的严肃，依附于对这个目标的希望。如果由于某种原因，获取他们满意的目标的希望落空了，他们仍然严肃吗？一个人在达成、收获、成就、成为的途中，是严肃的；正是这个最终的目的，这个希望得到或避免的东西，使一个人严肃。因此，目的很重要，而不是对‘什么是严肃’的理解。我们关心的不是爱，而是爱会做什么。这个做，这个结果，这个成就，是最重要的，而不是爱 —— 它有着自己的行动。

“I don’t quite understand how there can be seriousness unless one is serious about something,” he replied. “I think I see what you mean,” said his companion. “I want to find God, and it is important for me to find Him, otherwise life has no meaning; it’s only a bewildering chaos, full of misery. I can understand life only through God, who is the end and the beginning of all things; He alone can guide me in this welter of contradictions, and that’s why I am serious about finding Him. But you are asking, is this seriousness at all?”

“我不太明白，除非一个人对某个事物严肃，否则怎么会存在严肃本身，” 他回答说。 “我想我明白你的意思，” 他的同伴说。 “我想找到上帝，对我来说重要的是找到他，否则生活就没有意义了。这只是一个令人眼花缭乱的混乱，充满了痛苦。我只能通过上帝来理解生命，上帝是万物的终结和开始。只有他才能引导陷入这种矛盾之中的我，这就是为什么我严肃地想找到他。但你在问，这到底是不是严肃？”

Yes. The understanding of living, with all its complications, is one thing, and the search for God is another. In saying that God, the ultimate end, will give meaning to life, you have brought into being – haven’t you? – two opposing states: living, and God. You are struggling to find something away from life. You are serious about achieving a goal, an end, which you call God; and is that seriousness? perhaps there is no such thing as finding God first, and then living; it may be that God is to be found in the very understanding of this complex process called life.

是的。理解生活及其所有复杂性是一回事，而寻找上帝是另一回事。在说那个上帝、那个终极目的，将赋予生活以意义的时候，你已经产生出 —— 不是吗？—— 两种对立的状态：生活与上帝。你正在努力寻找远离生活的东西。你是严肃地想实现一个目标，一个目的，你称之为‘上帝’；那是严肃的吗？也许并没有‘先找到上帝，然后再生活’那样的事情；也许那个上帝恰好是在理解这个被称之为‘生活’的复杂过程中找到的。

We are trying to understand what we mean by seriousness. You are serious about a formulation, a self-projection, a belief, which has nothing to do with reality. You are serious about the things of the mind, and not about the mind itself, who is the maker of these things. In giving your seriousness to achieving a particular result, are you not pursuing your own gratification? That’s what everyone is serious about: getting what he wants. And is that all we mean by seriousness?

我们正试图理解我们所说的‘严肃’是什么意思。你严肃对待一个表达方式、一个自我投影、一个信念 —— 而这些与真实无关。你严肃对待头脑的产物，而不是头脑本身，这些产物的创造者。在严肃对待某个指定的目标时，你不是在追求你自己的满意吗？那就是为什么每个人都严肃于：得到他想要的东西。那么，我们所说的‘严肃’是这种意思吗？

“I have never before looked at it in this way,” she exclaimed. “Evidently I am not really serious at all.”

“我以前从未以这种方式看待它，” 她惊呼道。 “显然，我一点也不严肃。”

Don’t let’s jump to conclusions. We are trying to understand what it means to be serious. One can see that to pursue fulfilment in any form, however noble or stupid, is not to be really serious. The man who drinks to escape from his sorrow, the man who is after power, and the man who is seeking God, are all on the same path, though the social significance of their pursuits may differ. Are such people serious?

我们不要跳入结论之中。我们试图理解严肃意味着什么。人可以看到，以任何形式追求满足，无论多么高尚或愚蠢，都不是真正的严肃。喝酒逃避悲伤的人，追求权力的人，以及寻求上帝的人，都走在同一条路上，尽管他们的追求的社会意义可能不同。这样的人是严肃的吗？

“If not, then I’m afraid none of us are,” he replied. “I always took it for granted that I was serious in my various undertakings, but now I am beginning to see that there is an altogether different kind of seriousness. I don’t think I am able to put it into words yet, but I am beginning to get the feeling of it. Will you please go on?” “I am a bit lost in all this,” put in his companion. “I thought I was understanding it, but it eludes me.”

“如果不是，那么恐怕我们都不是，” 他回答说。 “我一直想当然地认为，我在严肃地对待各种任务，但现在我开始看到，有一种完全不同的严肃。我不认为我能够用语言表达出来，但我开始感受到它。你能继续吗？” “我在这一切中有点迷失，” 他的同伴说。 “我以为我理解它，但它逃避了我。”

When we are serious, we are serious about something; that is so, isn’t it?

当我们严肃的时候，我们就在严肃对待某个东西；就是那样，不是吗？

Now, is there a seriousness which is not directed towards an end and does not build up resistance? “I don’t quite follow.” “The question in itself is quite simple,” he explained. “Wanting something, we set about getting it and in this effort we consider ourselves to be serious. Now, he’s asking, is that really seriousness? Or is seriousness a state of mind in which endgaining and resistance do not exist?”

现在，有没有一种严肃它不是指向一个目标，也没有建立抵抗？ “我不太跟得上。” “这个问题本身很简单，” 他解释说。 “想要某个东西，我们开始着手得到它，在这努力中，我们认为自己是严肃的。现在，他在问，这真的是严肃吗？还是严肃是一种不存在目标和抵抗的头脑状态？”

“Let me see if I understand this,” she replied. “As long as I am trying to get or to avoid something, I am concerned about myself. End-gaining is really self-interest; it is a form of indulgence, blatant or refined, and you are saying, sir, that indulgence is not seriousness. Yes, that is now quite clear to me. But then what is seriousness?”

“让我看看我是否理解这一点，” 她回答。 “只要我试图得到或避免某些东西，我就在担心自己。最终的收获物品，实际上是自我利益；这是一种沉溺，露骨的或精妙的，你是在说，先生，那种沉溺不是严肃。是的，现在对我来说已经很清楚了。但是，什么是严肃呢？”

Let’s inquire and learn about it together. You are not being taught by me, Being taught, and being free to learn, are two entirely different things, are they not? “Please go a little slowly. I am not very bright, but I will get it by perseverance. I am also a bit stubborn – a sober virtue, but one that can be a nuisance. I hope you will be patient with me. In what way is being taught different from being free to learn?”

让我们一起调查和理解它。你不是被我教导，被教导与自由地学习，是两件完全不同的事情，不是吗？ “请慢慢来。我不是很聪明，但我会通过耐心得到它。我也有点固执 —— 一种清醒的美德，但可能是一种令人讨厌的美德。我希望你能对我耐心等待。被教导与自由地学习，两者有什么不同？”

In being taught, there’s always the teacher, the guru who knows, and the disciple who does not know; thus a division is forever maintained between them. This is essentially an authoritarian, hierarchical outlook, in which love does not exist. Though the teacher may talk about love, and the disciple assert his devotion, their relationship is unspiritual, deeply immoral, leading to a great deal of confusion and suffering. This is clear, isn’t it?

在被教导的过程中，总是有老师、知道的上师、以及不知道的弟子；因此，他们之间永远维持着划分。本质上来看，这是一种专制的、等级制的观念，这种观念中没有爱。虽然上师可能谈论爱，弟子声称他有奉献，但他们的关系是非灵性的，非常不道德的，导致了大量的困惑与苦难。这很清楚，不是吗？

“Frighteningly clear,” he put in. “You have abolished at one stroke the whole structure of religious authority; but I see you are right.” “But one needs guidance, and who will act as a guide?” asked his companion.

“可怕地清楚，” 他插话说， “你一下子废除了整个宗教权威的条框；但我看见你是对的。” “但是一个人需要指导，谁来充当向导？” 他的同伴问道。

Is there any need for guidance when we are constantly learning, not from anyone in particular, but from everything as we go along? Surely, we seek guidance only when we want to be safe, secure, comfortable. If we are free to learn, we shall learn from the falling leaf, from every kind of relationship, from being aware of the activities of our own minds. But most of us are not free to learn, because we are so used to being taught; we are told what to think by books, by our parents, by society, and like a gramophone we repeat what’s on the record.

当我们不断学习时，是否需要向导？不是从任何人那里学习，而是在我们前进的过程中，从一切事物中学习。当然，只有当我们想要获得安全、可靠、舒适时，我们才会寻求指导。如果在学习中，我们有了自由，我们就会向飘零的落叶、向各种的关系、向意识到的我们自己头脑的活动学习。但是我们大多数人都不能自由地学习，因为我们太习惯于被教导了。我们有书本、父母、社会，他们会告诉我们，我们就像留声机一样，重复着唱片里的内容。

“And the record is generally very badly scratched,” he added. “We have played it so often. Our thinking is entirely second-hand.”

“而且唱片通常被严重地刮擦，” 他补充说。 “我们经常玩弄它。我们的思考完全是二手的。”

Being taught has made one repetitive, mediocre. The urge to be guided, with its implications of authority, obedience, fear, lack of love, and so on, can only lead to darkness. Being free to learn is quite another matter. And there can be no freedom to learn when there’s already a conclusion, an assumption; or when one’s outlook is based on experience as knowledge; or when the mind is held in tradition, tethered to a belief; or when there is the desire to be secure, to achieve a particular end.

被教导，导致一个人的重复、平庸。想被指引的冲动，及其伴生出的权威、顺服、恐惧、爱的缺失等等，只会导向黑暗。自由地学习是另一回事。当已经有一个结论，一个假设时；或者，当一个人的观念是基于作为知识的经验；或者，当头脑被束缚在传统中，纠缠于信仰中；或者，当渴望安全、想要达到某个目的时，就不可能有学习的自由。

“But it’s impossible to be free of all that!” she ejaculated.

“但是不可能摆脱那一切！” 她突然的喊出。

You don’t know if it’s possible or impossible until you have tried. “Whether one likes it or not,” she insisted, “one’s mind is taught; and if, as you say, a mind that’s taught cannot learn, what is one to do?”

除非你尝试，否则你不知道它是否有可能。 “不管你喜欢与否，” 她坚持说， “一个人的头脑是被教导的；如果，正如你所说，一个被教导的头脑不能学习，那么，该怎么办呢？”

The mind can be aware of its own bondage, and in that very awareness it is learning. But first of all, is it clear to us that a mind that’s blindly held in what it has been taught, is incapable of learning?

头脑可以意识到它自己的束缚，而正是在那种意识中，它就在学习。但首先，我们是否清楚，一个盲目抓取被教导的内容的头脑，是无法学习的？

“In other words, you are saying that as long as I merely follow tradition I cannot learn anything new. Yes, that much is clear enough. But how am I to be free of tradition?”

“换句话说，你是说，只要我只是遵循传统，我就无法学到任何新的东西。是的，那已经足够清楚了。但是，我怎样才能摆脱传统呢？”

Not so fast, please. The gatherings of the mind prevent the freedom to learn. To learn, there must be no accumulation of knowledge, no piling up of experiences as the past. Do you yourself see the truth of this? Is it a fact to you, or just something I have said, with which you may agree or disagree? “I think I see it to be a fact,” he put in. “Of course, you don’t mean that we must throw away all the knowledge that science has gathered, that would be absurd, The point is, if we want to learn, we cannot assume anything.”

请不要那么快。头脑的聚敛，阻碍了学习的自由。要学习，就不能有对知识的积累，不能堆叠作为过去的体验。你自己看到这个事实了吗？对你来说，这是一个事实，还是只是我说出的话，你可以同意或不同意？ “我认为我看到了这个事实，” 他插话说， “当然，你并不是说我们必须抛弃科学收集的所有知识，那将是荒谬的，关键是，如果我们想学习，我们不能假定任何事物。”

Learning is a movement, but not from one fixed point to another, and this movement is impossible if the mind is burdened with an accumulation of the past, with conclusions, traditions, beliefs. This accumulation, though it may be called the Atman, the soul, the higher self, and so on, is the ‘me’, the ego, the self. The self and its maintenance prevent the movement of learning. “I am beginning to understand what is meant by the movement of learning,” she said slowly. “As long as I’m enclosed within my own desire for security, for comfort, for peace, there can be no movement of learning. Then how am I to be free of this desire?”

学习是一个运动，却不是从一个固定点到另一个固定点，如果头脑背着包袱，里面装着 —— 过去、结论、传统、信仰，那么，这种运动不可能出现。这个包袱，尽管可能被称为阿特曼、灵魂、更高的自我，等等就是‘我’，自我，自己。自我，以及对自我的维护，阻止了学习的运动。 “我开始理解学习运动的含义，” 她慢慢地说。 “只要我把自己封闭在自己对安全、舒适、和平的欲望中，就不可能有学习的运动。那我怎样才能摆脱这种欲望呢？”

Isn’t that a wrong question? There’s no method by which to be free. The very urgency and importance of being able to learn will free the mind form conclusions, from the self which is put together by words, by memory. The practising of a method, the ‘how’ and its discipline, is another form of accumulation; it never frees the mind, but only sets it going in a different pattern. “I seem to understand something of all this,” he said, “but so much is involved, I wonder if I shall ever really get to the bottom of it.”

那不是一个错误的问题吗？没有方法可以导向自由。正是学习的紧迫性和重要性会把头脑从结论中，从由文字、记忆拼凑起来的自我中解放出来。一种方法的实践，询问‘如何’及其纪律，是另一种形式的聚敛；它无法解放头脑，却只能使它踏入一个不同的模式。 “我似乎理解了这一切，” 他说， “但涉及的内容太多了，我想知道我是否真的能弄清楚它。”

It’s not as bad as all that. With the understanding of one or two central facts, the whole picture becomes clear. A mind that’s taught, or desires to be guided, cannot learn. We now see this quite plainly, so let’s go back to the question of seriousness, with which we started.

它并没有那么糟糕。通过理解一两个核心事实，整个画面变得清晰。一个被教导的，或者想被引导的头脑，是无法学习的。我们现在非常清楚地看到这一点，所以让我们回到关于严肃的问题，我们是从这个问题开始的。

We saw that the mind is not serious if it has some end to be gained or avoided. Then what is seriousness? To find out, one must be aware that one’s mind is turned outward or inward in order to fulfil itself, to gain or to become something. It’s this awareness that sets the mind free to learn what it means to be serious; and to learning there is no end. To a mind that’s learning, the heavens are open.

我们看到，如果头脑有某种目的要获得或避免，那么它就不严肃。那什么是严肃呢？要找出答案，一个人必须意识到：一个人的头脑在向外或向内转动，以便于满足它自己、获取猎物或成为某种人物。正是这个意识，解放了头脑，去学习‘严肃意味着什么’；学习是没有终点的。对于一个正在学习的头脑来说，天堂们都在营业。

“I have learnt a great deal in this brief conversation,” said his companion, “but shall I be able to learn further without your help?”

“在这次简短的谈话中，我学到了很多东西，” 他的同伴说， “但是没有你的帮助，我能更进一步的学习吗？”

Do you see how you are blocking yourself? If one may say so, you are greedy for more, and this greed is preventing the movement of learning. Had you been aware of the significance of what you were feeling and saying, it would have opened the door to that movement. There is no ‘further’ learning, but just learning as you go along. Comparison arises only when there is accumulation. To die to everything that you have learnt is to learn. This dying is not a final act: it is to die from moment to moment.

你看到你是如何阻止自己的吗？如果有人可以这么说，你贪婪于‘更多’，而这种贪婪阻碍了学习的运动。如果你意识到你所感受到和所说的话的重要性，它就会打开这种运动的大门。在你前进的过程中，没有‘进一步’的学习，而只有学习本身。只有存在着积累的时候，才会产生比较。死于你所学到的一切，就是学习。这种死不是最后的行动：它是每时每刻去死。