对生活的评注 3-55

AT THIS TIME of the year, in this warm climate, it was spring. The sun was exceptionally mild, for a light wind was coming from the north where the mountains were fresh in the snow. A tree beside the road, bare a week ago, was now covered with new green leaves which sparkled in the sun. The new leaves were so tender, so delicate, so small in the vast space of the mind, of the earth and the blue sky; yet within a short time they seemed to fill the space of all thought. Further along the road there was a flowering tree which had no leaves, but only blossoms. The breeze had scattered the petals on the ground, and several children were sitting among them. They were the children of the chauffeurs and other servants. They would never go to school, they would always be the poor people of the earth; but among the fallen petals beside the tarred road, those children were part of the earth. They were startled to see a stranger sitting there with them, and they became suddenly silent; they stopped playing with the petals, and for a few seconds they were as still as statues. But their eyes were alive with curiosity, friendliness and apprehension.

每年的这个时候，这种温暖的气候，就是春。太阳特别温和，因为一丝微风从北方吹来，那里的大雪山是清新的。一周前，路边的一棵树光秃秃的，现在被新的绿叶覆盖，在阳光下闪闪发光。在头脑、大地和蓝天的广阔空间中，新叶是如此温柔，如此细腻，如此渺小；然而，在很短的时间内，它们似乎填补了所有思想的空间。沿着这条路再往前走，有一棵开花的树，没有叶子，只有花。微风把花瓣散落在地上，几个孩子坐在中间。他们是司机和其他仆人的孩子们。他们永远不会上学，他们永远是地球上的穷人；但在柏油路旁掉落的花瓣中，那些孩子是大地的一部分。他们惊讶地看到一个陌生人和他们坐在一起，他们突然变得安静；他们停止了玩弄花瓣，几秒钟内，他们像雕像一样静止。但他们的水灵的眼睛充满了好奇心、友好和理解。

In a small, sunken garden by the roadside there were quantities of bright flowers. Among the leaves of a tree in that garden a crow was shading itself from the midday sun. Its whole body was resting on the branch, the feathers covering its claws. It was calling or answering other crows, and within a period of ten minutes there were five or six different notes in its cawing. It probably had many more notes, but now it was satisfied with a few. It was very black, with a grey neck; it had extraordinary eyes which were never still, and its beak was hard and sharp. It was completely at rest and yet completely alive. It was strange how the mind was totally with that bird. It was not observing the bird, though it had taken in every detail; it was not the bird itself, for there was no identification with it. It was with the bird, with its eyes and its sharp beak, as the sea is with the fish; it was with the bird, and yet it went through and beyond it. The sharp, aggressive and frightened mind of the crow was part of the mind that spanned the seas and time. This mind was vast, limitless, beyond all measure, and yet it was aware of the slightest movement of the eyes of that black crow among the new, sparkling leaves. It was aware of the falling petals, but it had no focus of attention, no point from which to attend. Unlike space which has always something in it – a particle of dust, the earth, or the heavens – it was wholly empty, and being empty it could attend without a cause. Its attention had neither root nor branch. All energy was in that empty stillness. It was not the energy that is built up with intent, and which is soon dissipated when pressure is taken away. It was the energy of all beginning; it was life that had no time as ending.

路边下凹的地方，有一个开满鲜花的小花园。花园中，在一棵树的叶子中，有一只乌鸦在躲避正午的阳光。它的整个身体都靠在树枝上，羽毛覆盖着它的爪子。它正在呼叫或回应其他乌鸦，在十分钟内，它的叫声中有五六个不同的音符。它可能有更多的音符，但现在它对这些音符感到满意。它非常黑，有一个灰色的脖子；它有非凡的眼睛，从不静止，喙坚硬而尖锐。它完全处于放松状态，但完全地灵敏。奇怪的是，头脑完全与那只鸟在一起。它没有观察这只鸟，尽管它已经抓住了每个细节。它不是鸟本身，因为没有与它的产生认同。它与鸟在一起，与它的眼睛和它锋利的喙，就像大海和鱼在一起一样；它与鸟在一起，但它穿过了它并超出了它。乌鸦那敏锐的、咄咄逼人的、惊恐的头脑是跨越海洋和时间的头脑的一部分。这颗头脑是浩瀚的、无穷无尽的、无法衡量的，然而，它也意识到歇在新生的、闪光的树叶间的那只黑乌鸦的眼睛的最细微的动作。它意识到飘落的花瓣，它却没有注意的焦点，没有需要照看的点。与空间不同，空间里总是有某些东西 —— 一颗尘土、地球或天体 —— 它是完整的空，在空中，它可以毫无原因地照看。它的注意既没有根，也没有枝桠。所有的能源，全在那空无的静里。它不是蓄意建立起来的能量，那种当压力被带走时，就很快消散的能量。它是所有开始的能源；它是生命，那个没有时间上的终点的。

Several people had come together, and as each one tried to state some problem, the others began to explain it and to compare it with their own trials. But sorrow is not to be compared. Comparison breeds self-pity, and then misfortune ensues. Adversity is to be met directly, not with the idea that yours is greater than another’s.

几个人一起来访，当每个人都试图陈述一些问题时，其他人开始解释它，并将它与他们自己的试验进行比较。但悲伤是不可比较的。比较会滋生自怜，然后不幸从中发芽。逆境是要直接面对的，而不是用‘你比别人的更伟大’的观念来面对。

They were all silent now, and presently one of them began. “My mother has been dead for some years. Quite recently I have lost my father also, and I am full of remorse. He was a good father, and I ought to have been many things which I was not. Our ideas clashed; our respective ways of life kept us apart. He was a religious man, but my religious feeling is not so obvious. The relationship between us was often strained, but at least it was a relationship, and now that he is gone I am stricken with sorrow. My sorrow is not only remorse, but also the feeling of suddenly being left alone. I have never had this kind of sorrow before, and it is quite acute. What am I to do? How am I to get over it?”

他们现在都沉默了，现在其中一人开始了。 “我母亲已经死了好几年。最近我也失去了父亲，我充满了悔恨。他是个好父亲，我应该做很多事情，但我没做。我们的观念发生了冲突；我们各自的生活方式使我们分开。他是一个有宗教信仰的人，但我的宗教感情并不那么明显。我们之间的关系经常紧张，至少在这一种关系上，现在他走了，我悲痛欲绝。我的悲伤不仅是懊悔，还有突然孤独的感觉。我以前从未有过这种悲伤，而且非常尖锐。我该怎么办？我该如何克服它？”

If one may ask, do you suffer for your father, or does sorrow arise from having no longer the relationship to which you had grown accustomed? “I don’t quite understand what you mean,” he replied.

如果人可以问，你是为你的父亲难过，还是由于缺失了那段在你成长中习以为常的关系，因此而感到悲伤？ “我不太明白你的意思，” 他回答说。

Do you suffer because your father is gone, or because you feel lonely? “All I know is that I suffer, and I want to get away from it. I really don’t understand what you mean. Will you please explain?”

你难过，是因为你的父亲走了，还是因为你感到孤独？ “我只知道我难受，我想摆脱它。我真的不明白你的意思。你能解释一下吗？”

It is fairly simple, is it not? Either you are suffering on behalf of your father, that is, because he enjoyed living and wanted to live, and now he is gone; or you are suffering because there has been a break in a relationship that had significance for so long, and you are suddenly aware of loneliness. Now, which is it? You are suffering surely, not for your father, but because you are lonely, and your sorrow is that which comes from self-pity.

它相当简单，不是吗？要么你为你的父亲难过，也就是说，因为他享受生活，想活下去，而现在他离开了；或者你难过，是因为一段意义重大的持续了这么久的关系已经断裂，突然间，你意识到孤独。现在，是哪一个？你肯定难过，不是因为你的父亲，而是因为你孤独，而你的悲伤源于自怜。

“What exactly is loneliness?”

“孤独到底是什么？”

Have you never felt lonely? “Yes, I have often taken solitary walks. I go for long walks alone, especially on my holidays.”

你从来没有感到孤独吗？ “是的，我经常独自散步。我一个人去散步，特别是在我放假的时候。”

Isn’t there a difference between the feeling of loneliness, and being alone as on a solitary walk? “If there is, then I don’t think I know what loneliness means.”

孤独和独自散步的单独，两者难道没有区别吗？ “如果有，那么我想我不知道孤独意味着什么。”

“I don’t think we know what anything means, except verbally,” someone added.

“我不认为我们知道任何东西，除了口头上的意思，”有人补充说。

Have you never experienced for yourself the feeling of loneliness, as you might a toothache? When we talk of loneliness, are we experiencing the psychological pain of it, or merely employing a word to indicate something which we have never directly experienced? Do we really suffer, or only think we suffer? “I want to know what loneliness is,” he replied.

您是否从未亲身体验过孤独感，就像您可能会牙痛一样？当我们谈论孤独时，我们是在体验它那种心理上的痛苦，还是仅仅用一个词来表示我们从未直接经历过的东西？我们是真地难过，还是以为我们难过？ “我想知道什么是孤独，” 他回答说。

You mean you want a description of it. It’s an experience of being completely isolated; a feeling of not being able to depend on anything, of being cut off from all relationship. The ‘me’, the ego, the self, by its very nature, is constantly building a wall around itself; all its activity leads to isolation. Becoming aware of its isolation, it begins to identify itself with virtue, with God, with property, with a person, country, or ideology; but this identification is part of the process of isolation. In other words, we escape by every possible means from the pain of loneliness, from this feeling of isolation, and so we never directly experience it. It’s like being afraid of something round the corner and never facing it, never finding out what it is, but always running away and taking refuge in somebody or something, which only breeds more fear. Have you never felt lonely in this sense of being cut off from everything completely isolated?

你的意思是你想要一个关于它的描述。它是一种完全孤立的体验；一种无法依赖任何东西的感觉，一种切断了所有关系的感觉。 ‘我’、自我、自己，就其本质而言，不断在自己周围砌墙；它的所有活动都会导致孤立。意识到自己的孤立，它开始使它自己认同于美德、上帝、财产、人、国家或意识形态等；但这种认同是隔离过程的一部分。换句话说，我们用一切可能的手段来逃避孤独的痛苦，逃避这种孤立感，因此我们从未直接体验过它。它就像恐惧拐角处的某个怪物，从不面对它，从不找出它是什么，却总是逃跑并躲藏在某个人身后或某件事情里，那样，只会滋生更多的恐惧。你从来没有感到孤独吗那种切断了一切关联、被完全孤立的感觉？

“I have no idea at all what you are talking about.”

“我完全不知道你在说什么。”

Then, if one may ask, do you really know what sorrow is? Are you experiencing sorrow as strongly and urgently as you would a toothache? When you have a toothache, you act; you go to the dentist. But when there is sorrow you run away from it through explanation, belief, drink, and so on. You act, but your action is not the action that frees the mind from sorrow, is it? “I don’t know what to do, and that’s why I’m here.”

那么，如果一个人可以问，你真的知道什么是悲伤吗？你是否像牙痛一样，强烈而紧迫地体验过悲伤？当你牙痛时，你会采取行动；你去看牙医。但是，当有悲伤时，你会通过解释、信仰、喝酒等等来逃避它。你行动，但你的行动不是将头脑从悲伤中解放出来的行动，不是吗？ “我不知道该怎么办，那就是我在这里的原因。”

Before you can know what to do, must you not find out what sorrow actually is? Haven’t you merely formed an idea, a judgment, of what sorrow is? Surely, the running away, the evaluation, the fear, prevents you from experiencing it directly. When you are suffering from a toothache you don’t form ideas and opinions about it; you just have it and you act. But here there is no action, immediate or remote, because you are really not suffering. To suffer and to understand suffering, you must look at it, you must not run away.

在你知道该怎么做之前，你难道不能找出悲伤到底是什么吗？你只是形成了关于‘什么是悲伤’的一种想法、一个判断，难道不是吗？当然了，逃跑、评价、恐惧，会阻止你直接地体验它。当你因牙痛而难过时，你不会形成关于它的想法和观点；你只是压痛，而你采取行动。但在这里，没有行动，即刻的或远期的行动，因为你真地不难受。要体验难过，理解这种难受的过程，你必须看着它，你不能逃。

“My father is gone beyond recall, and so I suffer. What must I do to go beyond the reaches of suffering?”

“我的父亲已经回不来了，所以我难受。我必须怎么做么，才能超越苦难的范围呢？”

We suffer because we do not see the truth of suffering. The fact and our ideation about the fact are entirely distinct, leading in two different directions. If one may ask, are you concerned with the fact, the actuality, or merely with the idea of suffering? “You are not answering my question, sir,” he insisted. “What am I to do?”

我们难过，是因为我们看不到难受的真实性。事实和我们对事实的构想是完全不同的，朝着两个不同的方向发展。如果有人可以问，你是关心事实、真实，还是仅仅关心难受的想法？ “你没有回答我的问题，先生，” 他坚持说。“我该怎么办？”

Do you want to escape from suffering, or to be free from it? If you merely want to escape, then a pill, a belief, an explanation, an amusement may ‘help’, with the inevitable consequences of dependence, fear, and so on. But if you wish to be free from sorrow, you must stop running away and be aware of it without judgment, without choice; you must observe it, learn about it, know all the intimate intricacies of it. Then you will not be frightened of it, and there will no longer be the poison of self-pity. With the understanding of sorrow there is freedom from it. To understand sorrow there must be the actual experiencing of it, and not the verbal fiction of sorrow.

你想逃避难受，还是想从痛苦中解脱？如果你只是想逃避，那么一颗药丸、一种信念、一个解释、一场娱乐节目可能会有‘帮助’，并带来依赖、恐惧等等不可避免的后果。但是，如果你想从悲伤中解脱，你必须停止逃跑，并且不带评判、无选择地感受它。你必须观察它，学习它，知道它的所有紧密的错综复杂的细节。那你就不会恐惧它，也就不再有自怜的毒药了。理解悲伤，就有从中解脱的自由。要理解悲伤，必须有对它的实际体验，而不是有关悲伤的言语上的虚构。

“May I ask just one question?” put in one of the others. “In what manner should one live one’s daily life?”

“我能问一个问题吗？” 换了一个人问到。 “一个人应该以什么方式，度过自己的日常生活？”

As though one were living for that single day, for that single hour. “How?”

就好像一个人为了那一天，为了那一个小时而活。 “怎么做？”

If you had only one hour to live, what would you do? “I really don’t know,” he replied anxiously.

如果你只有一个小时的生命，你会怎么做？ “我真的不知道，” 他焦急地回答。

Would you not arrange what is necessary outwardly, your affairs, your will, and so on? Would you not call your family and friends together and ask their forgiveness for the harm that you might have done to them, and forgive them for whatever harm they might have done to you? Would you not die completely to the things of the mind, to desires and to the world? And if it can be done for an hour then it can also be done for the days and years that may remain.

难道你不安排外在的必要的事情，你的私事，你的愿望，等等吗？难道你不会把你的家人和朋友叫到一起，请求他们原谅你对他们造成的伤害，原谅他们对你造成的伤害吗？难道你不会完全死心于头脑制造出的事物、欲望和这个世界吗？如果能这么做一个小时，那么也可能在余下的日子和年月里做到。