第十四章 · 内心的寂静是绝对必要的

IN THE LIFE we generally lead there is very little solitude.

Even when we are alone our lives are crowded by so many influences, so much knowledge, so many memories of so many experiences, so much anxiety, misery and conflict that our mind become duller and duller, more and more insensitive, functioning in a monotonous routine.

Are we ever alone? Or are we carrying with us all the burdens of yesterday?

我们通常所过的人生中，很少有独处。

即便当我们一个人的时候，我们的生活也是拥挤不堪的，被太多的影响、太多的知识，太多的记忆，太多的焦虑、痛苦和冲突占满，我们的内心变得越来越钝，越来越不敏感，在一个单调的模式里运行。

我们可曾真正的独处过？还是我们一直背负着昨天的负担？

There is a rather nice story of two monks walking from one village to another and they come upon a young girl sitting on the bank of a river, crying.

And one of the monks goes up to her and says, `Sister, what are you crying about?'

She says, `You see that house over there across the river? I came over this morning early and had no trouble wading across but now the river has swollen and I can't get back. There is no boat.'

`Oh,' says the monk, `that is no problem at all', and he picks her up and carries her across the river and leaves her on the other side.

And the two monks go on together. After a couple of hours, the other monk says, `Brother, we have taken a vow never to touch a woman. What you have done is a terrible sin. Didn't you have pleasure, a great sensation, in touching a woman?'and the other monk replies, `I left her behind two hours ago. You are still carrying her, aren't you?'

That is what we do. We carry our burdens all the time; we never die to them, we never leave them behind. it is only when we give complete attention to a problem and solve it immediately - never carrying it over to the next day, the next minute - that there is solitude.

Then, even, if we live in a crowded house or are in a bus, we have solitude. And that solitude indicates a fresh mind, an innocent mind.

有这样一个故事：两个僧人从一个村庄走去另一个村庄，途中遇到了一个女孩，正坐在河岸边哭泣。

其中一个僧人上前去道：“小姑娘，你哭什么？”

女孩说：“看到河对岸的那所房子了吗？今天清晨的时候，我从对岸趟着过来的，现在河水涨了，我回不去了，没有船。”

“哦，”僧人说：“没问题”。说着，他背起小姑娘，把她送到对岸。然后，两个僧人继续前行。

过了几个小时，另外一个僧人说：“师兄，我们发过誓绝不碰女人，你今天所做的可真是罪过呀。当你触碰女人的时候，难道你没有愉悦，一种很强烈的感觉吗？”

那个僧人说：“两个小时之前，我已经把她放下了，但你还一直带着她，不是吗？”

这就是我们在做的事——我们总是背着各种包袱，我们从来不死心，从来不肯放下。只有当我们全然地关注一个问题，并立刻解决——从不把它带到下一天，下一分钟——才会有独处。

那时，即便我们生活在一个拥挤的房子，或是在一辆公交车上，我们依然在独处。独处，意味着一颗新鲜的内心，一颗天真的内心。

To have inward solitude and space is very important because it implies freedom to be, to go, to function, to fly. After all, goodness can only flower in space just as virtue can flower only when there is freedom. We may have political freedom but inwardly we are not free and therefore there is no space.

内在的独处和空间非常重要，因为这意味着自由，自由地成为，自由地去往，自由地运转，自由地飞翔。毕竟，善良只能在空间里绽放，正如美德只能在自由中绽放一样。我们可能有财务自由，但内心却不自由，因此没有空间。

No virtue, no quality that is worth while, can function or grow without this vast space within oneself.

And space and silence are necessary because it is only when the mind is alone, uninfluenced, untrained, not held by infinite varieties of experience, that it can come upon something totally new.

一个人内心若没有这样广阔的空间，任何美德和高尚的品行，便无法运转或生根。

空间和寂静是必要的，因为只有当内心在独处的时候，不受影响，未经训练，不被数不清的经验劫持的时候，内心才可以发现全新的东西。

One can see directly that it is only when the mind is silent that there is a possibility of clarity.

The whole purpose of meditation in the East is to bring about such a state of mind - that is, to control thought, which is the same as constantly repeating a prayer to quieten the mind and in that state hoping to understand one's problems.

But unless one lays the foundation, which is to be free from fear, free from sorrow, anxiety and all the traps one lays for oneself, I do not see how it is possible for a mind to be actually quiet.

显而易见的是，只有当内心寂静的时候，才有可能变得清晰。

在东方社会，冥想的整个目的就是为了带来这样一种内心状态——也就是控制想法，相当于不断重复一个祷告，来让内心安静下来，并希望在那种状态中理解一个人的问题。

但除非一个人先奠定基础，那就是从恐惧中解脱，从悲伤、焦虑和各种自我设置的陷阱和欺骗中解脱，否则，我无法看到内心怎有可能真正变得寂静。

This is one of the most difficult things to communicate. Communication between us implies, doesn't it, that not only must you understand the words I am using but that we must both, you and I, be intense at the same time, not a moment later or a moment sooner and capable of meeting each other on the same level?

And such communication is not possible when you are interpreting what you are reading according to your own knowledge, pleasure or opinions, or when you are making a tremendous effort to comprehend.

这是最难交流的事情之一。我们之间的交流，意味着不仅你理解我的用词，而且我们双方，你和我必须同时热切地关注，不是片刻之后或片刻之前，而且能够在同一个水平上照见彼此，是吗？

而当你根据自己的知识、喜好或观点来阐释你所读的东西，或者当你正在费尽周折去理解，那这样的交流是不可能的。

It seems to me that one of the greatest stumbling blocks in life is this constant struggle to reach, to achieve, to acquire. We are trained from childhood to acquire and to achieve - the very brain cells themselves create and demand this pattern of achievement in order to have physical security, but psychological security is not within the field of achievement.

We demand security in all our relationships, attitudes and activities but, as we have seen, there is actually no such thing as security. To find out for yourself that there is no form of security in any relationship - to realize that psychologically there is nothing permanent - gives a totally different approach to life.

It is essential, of course, to have outward security- shelter, clothing, food - but that outward security is destroyed by the demand for psychological security.

在我看来，人生最大的绊脚石就是不断地挣扎着去触及什么、去完成什么、去获得什么。

我们从孩提时代就被训练要去获得和完成什么——恰恰是那些脑细胞自身创造并渴求这种成就模式，为了能够有生理上的安全感，但是心理上的安全感跟成就毫无关系。

我们在所有的关系、态度和活动中渴求安全感，但是，正如我们已经发现的，压根就不存在安全感这个东西。去亲自发现在任何的关系中没有所谓的安全感——意识到心理上没有什么是永恒的——将带来一种完全不同的生活方式。

当然，外在的安全——住所、衣服和食物——是必要的，但是内心对安全感的渴求，会摧毁外在的安全。

Space and silence are necessary to go beyond the limitations of consciousness, but how can a mind which is so endlessly active in its self-interest be quiet? One can discipline it, control it, shape it, but such torture does not make the mind quiet; it merely makes it dull. Obviously the mere pursuit of the ideal of having a quiet mind is valueless because the more you force it the more narrow and stagnant it becomes. Control in any form, like suppression, produces only conflict. So control and outward discipline are not the way, nor has an undisciplined life any value.

去超越意识的局限，空间和寂静是非常必要的；但是一个如此不停歇的、活跃在自我利益中的大脑，如何才能变得平静？

一个人可以去训练它，控制它，塑造它，但这样的折磨不能让内心变得安静；只会让内心变得愚钝。

显然，仅仅去追求静心这样一个画面是毫无价值的，因为你越是强制它，内心越是变得狭隘和停滞。任何形式的控制、压制，只会产生冲突。所以，控制和外在的秩序不是条路子，而一个没有秩序的人生也没有任何意义。

Most of our lives are outwardly disciplined by the demands of society, by the family, by our own suffering, by our own experience, by conforming to certain ideological or factual patterns - and that form of discipline is the most deadening thing.

Discipline must be without control, without suppression, without any form of fear.

我们中的大多数人被各种外在秩序规训着：社会的需求、家庭、自己的痛苦、经验，遵循某种意识形态或事实的模式——那种形式的秩序是最令人麻痹的事情。

秩序必须没有控制，没有压制，没有任何形式的恐惧。

How is this discipline to come about? It is not discipline first and then freedom; freedom is at the very beginning, not at the end. To understand this freedom, which is the freedom from the conformity of discipline, is discipline itself.

The very act of learning is discipline (after all the root meaning of the word discipline is to learn), the very act of learning becomes clarity.

To understand the whole nature and structure of control, suppression and indulgence demands attention. You don't have to impose discipline in order to study it, but the very act of studying brings about its own discipline in which there is no suppression.

这样的秩序怎样才能发生呢？不是秩序在前，自由在后；自由总是在最开端，不是在最后。要理解自由，也就是不受制于任何的秩序，这本身就是秩序。

那种去学习和观察的举动本身就是秩序（英语单词 discipline/秩序的词根的意思就是 learn/学习)，这种去学习和观察的举动带来了清晰。

理解控制、压制和嗜好的整个本质和构架，需要全然的关注。你不必强加秩序来探究它，探究这个举动本身就带来了秩序，其中没有任何的压制。

In order to deny authority (we are talking of psychological authority, not the law) - to deny the authority of all religious organizations, traditions and experience, one has to see why one normally obeys - actually study it.

And to study it there must be freedom from condemnation, justification, opinion or acceptance. Now we cannot accept authority and yet study it - that is impossible.

To study the whole psychological structure of authority within ourselves there must be freedom. And when we are studying we are denying the whole structure, and when we do deny, that very denial is the light of the mind that is free from authority.

为了能够去否定权威（我们说的是心理权威，不是那些必要的法律）——去否定所有宗教机构、传统和经验的权威，一个人必须得看到为什么他通常会遵守——去真正地研究一下。

要研究它，那必须从谴责、正当化、观点和遵从中解脱。我们不可能既遵循权威还要研究它——这是不可能的。

要去研究在我们内心里面权威的整个心理构架，必须有自由。当我们研究的时候，我们正在否定整个构架，当我们真的否定的时候，那种否定透露着内心的光芒，从权威中解脱。

Negation of everything that has been considered worthwhile, such as outward discipline, leadership, idealism, is to study it; then that very act of studying is not only discipline but the negative of it, and the very denial is a positive act. So we are negating all those things that are considered important to bring about the quietness of the mind.

否定一切曾被认为是有价值的东西，比如各种外在秩序、领导地位、空想主义，就是去探究它；那时，探究本身这个举动不仅仅是秩序，也是否定秩序，那种否定本身是一种积极的举动。所以我们否定了所有那些被认为能够给内心带来平静的重要的东西。

Thus we see it is not control that leads to quietness. Nor is the mind quiet when it has an object which is so absorbing that it gets lost in that object. This is like giving a child an interesting toy; he becomes very quiet, but remove the toy and he returns to his mischief-making.

We all have our toys which absorb us and we think we are very quiet but if a man is dedicated to a certain form of activity, scientific, literary or whatever it is, the toy merely absorbs him and he is not really quiet at all.

因此我们看到，控制无法带来平静。当内心完全痴迷于某个事物的时候，内心也不平静。这就像给一个孩子一个有意思的玩具，它变得很安静，但把玩具拿走，他又变得调皮捣蛋。

我们都有自己的玩具，让我们深陷其中，我们以为自己很平静。当一个人致力于某种形式的活动，科学的、文学的，或者无论什么，玩具仅仅是占据了他的注意力，他并没有真的平静。

The only silence we know is the silence when noise stops, the silence when thought stops - but that is not silence. Silence is something entirely different, like beauty, like love. And this silence is not the product of a quiet mind, it is not the product of the brain cells which have understood the whole structure and say, `For God's sake be quiet; then the brain cells themselves produce the silence and that is not silence. Nor is silence the outcome of attention in which the observer is the observed; then there is no friction, but that is not silence.

我们知道的唯一的安静就是当噪音停止时的安静，想法停止时的安静——但那个不是寂静。

寂静是一种完全不同的东西，就像美，像爱一样。这种寂静不是来自于内心安静的时候，也不是来自于已经理解了整个构架的脑细胞，说：安静吧，然后脑细胞就安静了，那些都不是寂静。寂静也不是来自全然的关注，在那种关注中，观察者就是被观察者，那时便没有了摩擦，但那也不是寂静。

You are waiting for me to describe what this silence is so that you can compare it, interpret it, carry it away and bury it. It cannot be described. What can be described is the known, and the freedom from the known can come into being only when there is a dying every day to the known, to the hurts, the flatteries, to all the images you have made, to all your experiences - dying every day so that the brain cells themselves become fresh, young, innocent. But that innocency, that freshness, that quality of tenderness and gentleness, does not produce love; it is not the quality of beauty or silence.

你想等我描述什么是寂静，然后你就可以比较它，解读它，带走它，然后把它束之高阁。寂静无法被描述。能描述的都是已知的，只有当每天都清空已知、各种伤痛、献媚、所有你制造的画面、所有的经历——每天都清空，这样脑细胞才会变得新鲜、年轻、天真，从已知中解脱才可以发生。但那种天真、新鲜、那种温柔和婉的气质不会产生爱，这不是美或者寂静的气质。

（译注：当我们去说“天真、新鲜、温柔和婉”的时候，现在已经是意识活动了，当这颗心真的充满爱的时候，它不知道自己“天真、新鲜、温柔和婉”，但它是这样。）

That silence which is not the silence of the ending of noise is only a small beginning. It is like going through a small hole to an enormous, wide, expansive ocean, to an immeasurable, timeless state. But this you cannot understand verbally unless you have understood the whole structure of consciousness and the meaning of pleasure, sorrow and despair, and the brain cells themselves have become quiet.

Then perhaps you may come upon that mystery which nobody can reveal to you and nothing can destroy. A living mind is a still mind, a living mind is a mind that has no centre and therefore no space and time. Such a mind is limitless and that is the only truth, that is the only reality.

那种寂静——不是噪音结束之后的安静——只是一个小的开始。好比通过一个小的孔道到了一片无比开阔的海洋，到了一个无边无量的状态。但你无法在口头上理解这个，除非你理解了人类意识的整个构架，愉悦、悲伤和绝望的意义，并且内心已经变得很安静了。

那时或许你可能会发现那种没人向你披露过的神秘，不可摧毁的神秘。一颗鲜活的内心是平静的心，鲜活的内心里，没有一个所谓的中心者，因此也没有空间和时间。

这样一个内心无拘无束，这是唯一的真相，也是唯一的现实。

（本章完）

（译注：如果一个人把冥想仅仅当作一种修行，那它最终可能加强更加细微层面的自我，实际上，这个“我”还没有灭，看似修行有了一个路径，但实际上没有什么变化。

或许，当一个人真正放下对所谓路径的追逐，那在这一刻，这颗心完全果断地行动，这个行动就是无为。当这颗心不使气，这个“我”自然息止，那这样的生活是一个完全普通的生活，匿名的生活。

真正的修行，这个人不知道ta在修行。首先，这些内容是克里希那穆提在英语现实所说的内容。在英语世界，一些人深陷在这个叫作“灵修的所谓领域里，追求平静，这个来源于英语世界的极其躁动的文化。

比如，在西方，极强的个人隔绝，追求平静变成另外一个套，一个寻求。

所以，这本书翻译成中文，那中文读者有必要知道这个前提，因为语言的对象感，不会因为翻译成中文而改变，所以，这也是翻译的问题。）