齐乐娱乐 - 【言谈录】自从构建起自我,我们便成了奴隶

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The Pacific does not seem to have great tides, at least not on this side of the Pacific along the coast of California. It is a very small tide, it goes in and goes out, unlike those vast tides that go out several hundred yards and come rushing in. There is quite a different sound when the tide is going out, when the flow of water is withdrawing, from when it is coming in with a certain sense of fury, a quality of sound totally different from the sound of the wind among the leaves. 

此刻的太平洋··|,看起来没有太大的潮汐··|,至少加利福尼亚沿岸这边的太平洋是这样··|--。潮水很小··|,涨涨落落··|,不像那些巨大的潮水··|,会退去数百码··|,然后再一拥而上··|--。潮水回落时··|,水流退去的声音··|,与带着狂怒涌上来的声音大不相同··|,那种声音与树叶间的风声也迥然不同··|--。


Everything seems to have a sound. That tree in the field, in its solitude, has that peculiar sound of being separate from all other trees. The great sequoias have their own deep lasting ancient sound. Silence has its own peculiar sound. And of course the endless daily chatter of human beings about their business, their politics and their technological advancements and so on, has its own sound. A really good book has its peculiar vibrations of sound.The vast emptiness also has its throbbing sound. 

万物似乎都有自己的声音··|--。田间的那棵树··|,傲然独立··|,有一种远离其他所有树木的奇特声响··|--。巨大的红杉有它们自己深沉持久的古老声音··|--。寂静也有自己独特的声音··|--。当然··|,人类对自己的生意、政治和科技进步等等··|,每天都在没完没了地喋喋不休··|,这也有它自身的声音··|--。一本真正的好书有自己颤动的独特声响··|,浩瀚的空无也有着自己嗡嗡的轰鸣··|--。


The ebb and flow of the tide is like human action and reaction. Our actions and reactions are so quick. There isn’t a pause before the reaction takes place. A question is put and immediately, instantly, one tries to seek an answer, a solution to a problem. There is not a pause between the question and the answer. 

潮水的涨落就像是人类的行动和反应··|--。我们的行动和反应如此迅速··|,反应发生之前甚至没有一丝停顿··|--。一个问题在提出之后··|,我们立刻、马上就试图找到一个答案··|,找到问题的解决办法··|--。问题和回答之间没有停顿··|--。


After all, we are the ebb and flow of life—the outward and the inward. We try to establish a relationship with the outward, thinking that the inward is something separate, something that is unconnected with the outer. But surely the movement of the outer is the flow of the inward. They are both the same, like the waters of the sea, this constant restless movement of the outer and the inner, the response to the challenge. This is our life. 

毕竟··|,我们就是生命的涨涨落落——也就是外在和内在··|--。我们试图与外在世界建立关系··|,以为内在与外在是分开的、脱离的··|--。但毫无疑问··|,外在的运动就是内在的流淌··|--。它们两者是一回事··|,外在和内在的这种焦躁不安的恒常运动··|,这种对挑战的回应··|,就像海水一样··|--。这就是我们的生活··|--。


When we first put together from the inward, then the inner becomes the slave of the outer. The society we have created is the outer, then to that society the inner becomes the slave. And the revolt against the outer is the same as the revolt of the inner. This constant ebb and flow, restless, anxious, fearful: can this movement ever stop? Of course the ebb and flow of the waters of the sea are entirely free from this ebb and flow of the outer and the inner—the inner becoming the outer, then the outer trying to control the inner because the external has become all important; then the reaction to that importance from the inner. This has been the way of life, a life of constant pain and pleasure. 

当我们最初从内在构建起自我··|,内在就成为了外在的奴隶··|--。我们所建立的社会就是外在世界··|,然后内在世界就成了那个社会的奴隶··|--。对外在的反抗与内在的反抗其实是一回事··|--。这种不断的涨潮、落潮··|,充满了不安、焦虑和恐惧··|,这种运动究竟能否停止|-··?当然··|,海水的涨落完全不受制于内在和外在的这种起起落落——内在变成了外在··|,然后外在又试图控制内在··|,因为外在变得无比重要;然后从内在就产生了对那种重要性的反抗··|--。这是人类一直以来的生活方式··|,一种充满了无尽的痛苦和快乐的生活··|--。


We never seem to learn about this movement, that it is one movement. The outer and the inner are not two separate movements. The waters of the sea withdraw from the shore, then the same water comes in, lashing the shores, the cliffs. Because we have separated the external and the inner, contradiction begins, the contradiction that breeds conflict and pain. This division between the outer and the inner is so unreal, so illusory, but we keep the external totally separate from the inner. Perhaps this may be one of the major causes of conflict, yet we never seem to learn—learn not memorize, learn, which is a form of movement all the time—learn to live without this contradiction. The outer and the inner are one, a unitary movement, not separate, but whole. 

我们似乎从未了解这种运动··|,不了解这其实是同一种运动··|--。外在和内在并非截然分开的两种运动··|--。海水退下海岸··|,然后同一些海水又涨上来··|,拍打着岸边和悬崖··|--。因为我们把内外分离了开来··|,矛盾于是产生··|,而矛盾滋生了冲突和痛苦··|--。这种内外的划分是如此不真实··|,如此虚幻··|,但我们却保持着内外之间泾渭分明的分割··|--。或许这就是冲突产生的首要根源之一··|,然而我们却从未学会——学习不是记忆··|,而是了解··|,是一种无始无终的运动——学会没有矛盾地活着··|--。内外是一体的··|,是统一的运动··|,不是分离的··|,而是整体的··|--。


One may perhaps intellectually comprehend it, accept it as a theoretical statement or intellectual concept, but when one lives with concepts one never learns. The concepts become static. You may change them but the very transformation of one concept to another is still static, is still fixed. 

你也许从道理上理解了这一点··|,把它作为一个理论或者智力上的概念接受了下来··|,但是··|,当一个人活在概念之中··|,他就永远无法学习··|--。概念会变得停滞不前··|--。你也许会变换概念··|,但是从一个概念变换到另一个概念··|,这本身依然是静态的、僵死的··|--。


But to feel, to have the sensitivity of seeing that life is not a movement of two separate activities, the external and the inward, to see that it is one, to realize that the interrelationship is this movement, is this ebb and flow of sorrow and pleasure, joy and depression, loneliness and the escape, to perceive non-verbally this life as a whole, not fragmented, not broken up, is to learn. Learning about it is not a matter of time, though, not a gradual process, for then time again becomes divisive. Time acts in the fragmentation of the whole. But to see the truth of it in an instant, then it is there, this action and reaction, endlessly—this light and dark, the beauty and ugliness. 

然而··|,感受到、敏感地看到··|,生命这种运动并非内外两种各自独立的活动··|,看到它是一体的··|,认识到两者之间的关系就是这种运动··|,就是悲伤与快乐、喜悦与沮丧、孤独与逃避的这种起起落落··|,不着言语地洞察到生命是一个整体··|,而不是破碎的、分裂的··|,这就是学习··|--。学习并不是一件时间上、思想上的事··|,不是一个渐进的过程··|,因为那样的话··|,时间又变成了分裂的元素··|--。在整体的破碎之中··|,时间才会运转··|--。但是瞬间看到了这个真相··|,一切就都显现了——这无尽的行动和反应、光明与黑暗、美丽与丑陋··|--。


That which is whole is free from the ebb and flow of life, of action and reaction. Beauty has no opposite. Hate is not the opposite of love. 

完整的事物摆脱了生命的起起落落··|,摆脱了行动和反应··|--。美没有对立面··|,恨也不是爱的对立面··|--。


His Last Journal: Krishnamurti to Himself,  Ojai,  March 28, 1984

《最后的日记》··|,欧亥··|,1984年3月28日



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