第十五章 · 真正的冥想

WE ALL WANT experiences of some kind - the mystical experience, the religious experience, the sexual experience, the experience of having a great deal of money, power, position, domination. As we grow older we may have finished with the demands of our physical appetites but then we demand wider, deeper and more significant experiences, and we try various means to obtain them - expanding our consciousness, for instance, which is quite an art, or taking various kinds of drugs.

This is an old trick which has existed from time immemorial - chewing a piece of leaf or experimenting with the latest chemical to bring about a temporary alteration in the structure of the brain cells, a greater sensitivity and heightened perception which give a semblance of reality.

This demand for more and more experiences shows the inward poverty of man. We think that through experiences we can escape from ourselves but these experiences are conditioned by what we are. If the mind is petty, jealous, anxious, it may take the very latest form of drug but it will still see only its own little creation, its own little projections from its own conditioned background.

我们都想要某种体验——神秘的体验，虔诚的体验，性的体验，有很多钱、权力、地位、主导的体验。随着我们变老，我们可能已经不再追求物质上的满足，但我们却要去寻求更广、更深、更显著的体验，我们尝试了各种方法来获得它们——比如，扩张我们的意识，这本身就是一个艺术，或者服用各种的精神致幻药物。

这是一个古老的把戏，在远古的年代已经存在——咀嚼一片树叶或者试验最新的化学物质，来产生一种脑细胞的临时性改变，一种更高的敏感度和增强的感知，产生一种真实的假象。

这种不断渴望更多的体验彰显了人内心的贫乏。我们认为通过体验，我们可以逃离自我，但这些体验却是由自我所塑造。如果内心小气、嫉妒、焦虑，它可能服用了最新的药物，但它看到的只是它自己的小小的造作，透过它非常局限、已知的投射。

Most of us demand completely satisfying, lasting experiences which cannot be destroyed by thought. So behind this demand for experience is the desire for satisfaction, and the demand for satisfaction dictates the experience, and therefore we have not only to understand this whole business of satisfaction but also the thing that is experienced.

To have some great satisfaction is a great pleasure; the more lasting, deep and wide the experience the more pleasurable it is, so pleasure dictates the form of experience we demand, and pleasure is the measure by which we measure the experience. Anything measurable is within the limits of thought and is apt to create illusion.

You can have marvellous experiences and yet be completely deluded. You will inevitably see visions according to your conditioning; you will see Christ or Buddha or whoever you happen to believe in, and the greater a believer you are the stronger will be your visions, the projections of your own demands and urges.

我们中的大多数人渴望完全令人满足的、持久的、不可被想法摧毁的体验。所以在渴望体验的背后是想要得到满足，对满足的渴望主宰了体验，因此我们不仅得理解“满足”的整个心理构架，也得去理解被体验过的那个东西的本质。

有一些极大的满足是一种极大的愉悦；越持久、深邃和宽广的体验，越能给人带来满足感，所以愉悦主导了我们所渴望的体验的形式，愉悦就是我们用来衡量体验的尺度。任何可以衡量的东西都是在想法之内，都容易带来幻象。

你可以有奇妙的体验，同时被体验完全欺骗。你不可避免地基于你的条件依赖来看到幻象，你会看到耶稣或者佛或者任何你碰巧正在信仰的，你越是信服，你的幻象、你自己的渴求和欲望的投射就越是强大。

So if in seeking something fundamental, such as what is truth, pleasure is the measure, you have already projected what that experience will be and therefore it is no longer valid.

所以如果在寻求那些本质的东西，比如什么是真相，愉悦作为衡量条件，那么你已经在内心里面投射出体验应该是的样子，因此一切都无效了。

（译注：寻求是基于愉悦的。想要找到的，实际是自己感到愉悦的，那这跟真相无关了。）

What do we mean by experience? Is there anything new or original in experience? Experience is a bundle of memories responding to a challenge and it can respond only according to its background, and the cleverer you are at interpreting the experience the more it responds. So you have to question not only the experience of another but your own experience. If you don't recognize an experience it isn't an experience at all. Every experience has already been experienced or you wouldn't recognize it. You recognize an experience as being good, bad, beautiful, holy and so on according to your conditioning, and therefore the recognition of an experience must inevitably be old.

我们所说的体验究竟是指什么？在体验里面，有新的或者原创的东西吗？体验就是一群记忆的集合，纷纷响应于一个挑战，体验只能根据自己的条件依赖来响应，在解读体验上，你越是故作聪明，体验的感觉越是强烈。所以你得去质疑，不仅仅是别人的体验，更是你自己的体验。如果你不能认出一次体验，那根本就不是体验。每一次体验都已经被体验过了，否则你不会认出它来。你根据你的条件依赖把体验辨认成好的、坏的、美的、神圣的等等，因此认出一次体验必然是旧的。

When we demand an experience of reality - as we all do, don't we? - to experience it we must know it and the moment we recognise it we have already projected it and therefore it is not real because it is still within the field of thought and time. If thought can think about reality it cannot be reality.

We cannot recognize a new experience. It is impossible. We recognize only something we have already known and therefore when we say we have had a new experience it is not new at all. To seek further experience through expansion of consciousness, as is being done through various psychedelic drugs, is still within the field of consciousness and therefore very limited.

当我们强烈渴求一次现实的体验——我们都在做，不是吗——能体验到它，意味着我们肯定知道它，一旦我们认出它来，我们已经在内心就体验做出了投射（解读、阐释，等等），因此体验不是真的，因为体验依然是在想法和时间的领域内。如果想法能够思考现实，那么这肯定不是现实。

我们不可能辨认出一个新的体验。不可能的。我们只能辨认出我们已经知道的东西，因此当我们说我们有了一个新的体验，其实根本都不是新的。通过意识扩张来寻求进一步的体验，就像通过各种精神致幻药物，依然在意识的范畴内，因此非常的局限。

So we have discovered a fundamental truth, which is that a mind that is seeking, craving, for wider and deeper experience is a very shallow and dull mind because it lives always with its memories.

所以我们已经发现了一个底层的真相，那就是一个不断寻求、渴望、想要更宽广和深邃体验的内心是非常肤浅和愚钝的，因为它总是活在记忆中。

Now if we didn't have any experience at all, what would happen to us? We depend on experiences, on challenges, to keep us awake. If there were no conflicts within ourselves, no changes, no disturbances, we would all be fast asleep.

So challenges are necessary for most of us; we think that without them our minds will become stupid and heavy, and therefore we depend on a challenge, an experience, to give us more excitement, more intensity, to make our minds sharper.

But in fact this dependence on challenges and experiences to keep us awake, only makes our minds duller - It doesn't really keep us awake at all. So I ask myself, is it possible to keep awake totally, not peripherally at a few points of my being, but totally awake without any challenge or any experience?

This implies a great sensitivity, both physical and psychological; it means I have to be free of all demands, for the moment I demand I will experience. And to be free of demand and satisfaction necessitates investigation into myself and an understanding of the whole nature of demand.

那么如果我们没有任何的体验，那么我们会发生什么？我们依赖于体验，依赖于挑战，来让我们清醒。如果我们内心没有任何的冲突、变化、扰动，我们会很快入睡。

所以对于我们中的大多数人，挑战是必要的，我们认为，没有挑战，我们的内心将变得愚蠢和沉重，因此我们依赖于一个挑战，一种体验，来给我们更多的刺激，更大的强度，来让内心变得锐利。

但事实上，这种依赖挑战和体验来让我们清醒，只会让我们的内心变得更加愚钝——这并没有让我们真的保持清醒。所以我问我自己，有没有可能保持完全的清醒，不是零星地在某几处清醒，而是完全的清醒，不依赖于任何的挑战或体验？

这意味着极强的敏锐，既是生理的也是心理的，这意味着我得彻底从各种渴求中解脱，因为一旦我有所渴望，我便又开始了体验。要能从渴求和满足中解脱意味着需要研究自己，需要理解渴求的整个构架。

Demand is born out of duality: "I am unhappy and I must be happy". In that very demand that I must be happy is unhappiness. When one makes an effort to be good, in that very goodness is its opposite, evil. Everything affirmed contains its own opposite, and effort to overcome strengthens that against which it strives. When you demand an experience of truth or reality, that very demand is born out of your discontent with what is, and therefore the demand creates the opposite. And in the opposite there is what has been. So one must be free of this incessant demand, otherwise there will be no end to the corridor of duality. This means knowing yourself so completely that the mind is no longer seeking.

渴求产生于二元性：“我不快乐，我必须得快乐”。“我必须快乐”这个渴求本身导致不快乐。当一个人费力来变得善，在那种善中有其对立面，邪恶。任何事情只要一申明都存在其对立面，而且费力去克服什么，反而加强了它想要克服的东西。当你渴望体验真相或者现实，那种渴望产生于你对“是什么”的不满意，因此渴望创造了对立面。在这对立面里是“曾经是什么”。

Such a mind does not demand experience; it cannot ask for a challenge or know a challenge; it does not say, "I am asleep" or "I am awake". It is completely what it is.
Only the frustrated, narrow, shallow mind, the conditioned mind, is always seeking the more. Is it possible then to live in this world without the more - without this everlasting comparison? Surely it is? But one has to find out for oneself.

这样的一个内心不渴望体验，它不可能去寻求挑战或者制造一个挑战，它不会说：“我在睡着”或者“我在醒着”。内心完全是它原本的样子。

只有一个不得志的、狭隘的、肤浅的内心，一个被境况局限的内心，才总是去寻求更多。那么，有没有可能活在这个世界上没有更多——没有接连不断的比较？的确可能，是吗？但一个人必须亲自发现。

Investigation into this whole question is meditation. That word had been used both in the East and the West in a most unfortunate way. There are different schools of meditation, different methods and systems. There are systems which say, `Watch the movement of your big toe, watch it, watch it, watch it; there are other systems which advocate sitting in a certain posture, breathing regularly or practising awareness. All this is utterly mechanical.

The other method gives you a certain word and tells you that if you go on repeating it you will have some extraordinary transcendental experience. This is sheer nonsense. It is a form of self-hypnosis. By repeating Amen or Om or Coca-Cola indefinitely you will obviously have a certain experience because by repetition the mind becomes quiet.

It is a well known phenomenon which has been practised for thousands of years in India - Mantra Yoga it is called. By repetition you can induce the mind to be gentle and soft but it is still a petty, shoddy, little mind. You might as well put a piece of stick you have picked up in the garden on the mantelpiece and give it a flower every day. In a month you will be worshipping it and not to put a flower in front of it will become a sin.

对这整个问题的研究就是冥想。这个词在东方和西方已经被滥用了。不同流派的冥想，不同的方法和体系。有些体系说：“观察你大拇脚指的移动，观察它，观察它，观察它，”也有其他的体系推崇某种坐姿，正常的呼吸或者练习觉察。所有这些都是极其的机械。

另外的方法给你某个词语，并告诉你如果你持续重复它，你将会有一些超凡的体验。这完全是胡说。这是一种自我催眠的形式。通过无数次重复“阿门”或者“om”或者“可口可乐”，你当然会有某种体验，因为通过重复，内心变得安静。

这是一个众所周知的现象，已经在印度使用了数千年——叫做持咒瑜伽（Mantra Yoga）。通过重复，你能诱导内心变得柔和，但内心依然是琐碎、粗劣、狭小。你也可以把你从花园里捡来的一段木棒放在壁炉台上，每天给它一朵花，不出一个月你将开始崇拜它，不在它前面放花将变成一种罪过。

Meditation is not following any system; it is not constant repetition and imitation. Meditation is not concentration. It is one of the favourite gambits of some teachers of meditation to insist on their pupils learning concentration - that is, fixing the mind on one thought and driving out all other thoughts. This is a most stupid, ugly thing, which any schoolboy can do because he is forced to.

It means that all the time you are having a battle between the insistence that you must concentrate on the one hand and your mind on the other which wanders away to all sorts of other things, whereas you should be attentive to every movement of the mind wherever it wanders. When your mind wanders off it means you are interested in something else.

冥想不是去遵循任何的体系；不是不停的重复和模仿；冥想不是集中注意力。这是一些冥想老师喜欢用的一个开头一招，让他们的学员学习集中注意力——也就是，把内心固定在一个想法上，排除所有其他的想法。这是最为愚蠢和丑陋的东西，任何的在校学生都会做，因为他被强制这么做。

这意味着这总是一场挣扎：一方面不断坚持必须集中注意力，另一方面，内心常走神到各种事情上；然而，你应该全然地关注内心的每一个移动，无论它跑到了哪里。当你的内心走神时，这意味着你对其他的事情感兴趣。

Meditation demands an astonishingly alert mind; meditation is the understanding of the totality of life in which every form of fragmentation has ceased. Meditation is not control of thought, for when thought is controlled it breeds conflict in the mind, but when you understand the structure and origin of thought, which we have already been into, then thought will not interfere. That very understanding of the structure of thinking is its own discipline which is meditation.

冥想需要一个极其警觉的内心，冥想是理解生活的全部，在通盘的理解中，各种形式的分裂都停止了。冥想不是控制想法，因为当想法被控制的时候，这反而导致了内心的冲突；当你理解了想法的构架和起源，也就是我们之前所探讨的，那时想法不会来干涉。理解想法的构架本身就是秩序，也就是冥想。

Meditation is to be aware of every thought and of every feeling, never to say it is right or wrong but just to watch it and move with it. In that watching you begin to understand the whole movement of thought and feeling. And out of this awareness comes silence. Silence put together by thought is stagnation, is dead, but the silence that comes when thought has understood its own beginning, the nature of itself, understood how all thought is never free but always old - this silence is meditation in which the meditator is entirely absent, for the mind has emptied itself of the past.

冥想是去觉察每一个想法，每一种感觉，绝不说对还是错，只是去观察它，随它移动。在那种观察中，你开始理解想法和感觉的整个动态。从这种觉察中，产生了寂静。由各种想法堆砌而成的安静是一种停滞的、死气沉沉的，但是当想法理解了自己的开端，自己的本质，理解了为什么所有的想法从未自由且总是旧的时候——这时的寂静就是冥想，这其中冥想者完全的不存在；因为内心已经彻底清空它的过去。

If you have read this book for a whole hour attentively, that is meditation. If you have merely taken away a few words and gathered a few ideas to think about later, then it is no longer meditation. Meditation is a state of mind which looks at everything with complete attention, totally, not just parts of it. And no one can teach you how to be attentive. If any system teaches you how to be attentive, then you are attentive to the system and that is not attention.

Meditation is one of the greatest arts in life - perhaps the greatest, and one cannot possibly learn it from anybody, that is the beauty of it. It has no technique and therefore no authority. When you learn about yourself, watch yourself, watch the way you walk, how you eat, what you say, the gossip, the hate, the jealousy - if you are aware of all that in yourself, without any choice, that is part of meditation.

如果你已经全神贯注地读了这本书一个小时，这是冥想；如果你只是带走了几个词，搜集了几点用于之后的思考，那这不再是冥想。冥想是一种内心的状态——全然地观察一切，完整的，不是局部的。而且没人能教你如何全然关注；如果任何的体系教你如何关注， 那么你关注的是那个体系，那不是关注。

冥想是人生最高的艺术之一——或许是唯一的最高的艺术，而且一个人不可能从其他人那里习得，这就是冥想的美。它没有技术，因此没有权威。当你了解你自己，观察你自己，观察你走路的方式，如何吃饭，说了什么，流言蜚语，怨恨，嫉妒——如果你在你身上意识到所有这些，没有任何的选项，那就是冥想的一部分。

So meditation can take place when you are sitting in a bus or walking in the woods full of light and shadows, or listening to the singing of birds or looking at the face of your wife or child.

所以冥想可以发生在当你坐在公交车上，或者走在充满光和影的树林里，或者聆听鸟叫或者注视着你的爱人或孩子的脸。

In the understanding of meditation there is love, and love is not the product of systems, of habits, of following a method. Love cannot be cultivated by thought. Love can perhaps come into being when there is complete silence, a silence in
which the mediator is entirely absent; and the mind can be silent only when it understands its own movement as thought and feeling.

To understand this movement of thought and feeling there can be no condemnation in observing it. To observe in such a way is the discipline, and that kind of discipline is fluid, free, not the discipline of conformity.

爱存在对冥想的理解中，爱不是体系、习惯或者遵循某个方法的结果。爱不能通过想法来培育。当内心完全寂静，也就是冥想者完全不在的时候，爱或许才能发生；而且只有当内心理解了想法和感觉的整个动态，内心才能寂静下来。

要理解想法和感觉的动态，那就得没有任何谴责地来观察它。以这样的方式来观察就是自律，那种自律是流动的，自由的，不是那种遵从的纪律。

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