第四章 · 一颗不被记忆羁绊的心

We said in the last chapter that joy was something entirely different from pleasure, so let us find out what is involved in pleasure and whether it is at all possible to live in a world that does not contain pleasure but a tremendous sense of joy, of bliss.

在上一章，我们说过，快乐（joy）是一种跟愉悦（pleasure）完全不同的东西，所以咱们一起去发现愉悦里面到底包含了什么，来看看有没有可能生活在一个没有愉悦但充满喜悦和幸福的世界。

We are all engaged in the pursuit of pleasure in some form or other - intellectual, sensuous or cultural pleasure, the pleasure of reforming, telling others what to do, of modifying the evils of society, of doing good - the pleasure of greater knowledge, greater physical satisfaction, greater experience, greater understanding of life, all the clever, cunning things of the mind - and the ultimate pleasure is, of course, to have God.

我们所有人都在以某些形式追求愉悦——智识上的，感官上的，或是文化上的愉悦，改革的愉悦，指使别人的愉悦，改造社会邪恶面的愉悦，做好事的愉悦——广学博闻的愉悦，肉体上更大的满足，更丰富的体验，对生活更深的理解，所有内心的那些聪明、狡猾的事情——还有最终极的愉悦， 当然，那就是拥有上帝（译注：或各种意识形态，信仰）。

Pleasure is the structure of society. From childhood until death we are secretly, cunningly or obviously pursuing pleasure. So whatever our form of pleasure is, I think we should be very clear about it because it is going to guide and shape our lives. It is therefore important for each one of us to investigate closely, hesitantly and delicately this question of pleasure, for to find pleasure, and then nourish and sustain it, is a basic demand of life and without it existence becomes dull, stupid, lonely and meaningless.

愉悦是整个社会的框架。从孩提到死亡，我们一直在秘密地、狡猾地或者公开地追逐愉悦。所以无论何种形式的愉悦，我想我们都应该弄清楚它，因为愉悦将指引和塑造我们的生活。因此对我们中的每一个人去仔细、审慎地研究愉悦是重要的，因为为了找到愉悦，并培养和留住它，这是生活的基本诉求，没有愉悦，生存变得乏味、愚蠢、孤独，并且毫无意义。

You may ask why then should life not be guided by pleasure? For the very simple reason that pleasure must bring pain, frustration, sorrow and fear, and, out of fear, violence. If you want to live that way, live that way. Most of the world does, anyway, but if you want to be free from sorrow you must understand the whole structure of pleasure.

你可能会问，为什么人生不应该让愉悦来主导呢？理由很简单，愉悦必定会带来痛苦、窘迫、悲哀和恐惧，恐惧导致暴力。如果你想那么活，那就那么活；毕竟，这个世界上的大多数人都那样活着；但是如果你想摆脱各种伤悲（sorrow），那你必须得理解愉悦的整个框架。

To understand pleasure is not to deny it. We are not condemning it or saying it is right or wrong, but if we pursue it, let us do so with our eyes open, knowing that a mind that is all the time seeking pleasure must inevitably find its shadow, pain. They cannot be separated, although we run after pleasure and try to avoid pain.

理解愉悦不是去否定它。我们不是在谴责它，也不说它是对的还是错的，但是如果我们追求它，那就得完全意识到会发生什么，意识到一个总是在寻求愉悦的心，不可避免地会遇到它的阴影——痛苦。它们（愉悦和痛苦）不可分割，尽管我们在追逐愉悦，同时想法设法地避免痛苦。

Now, why is the mind always demanding pleasure? Why is it that we do noble and ignoble things with the undercurrent of pleasure? Why is it we sacrifice and suffer on the thin thread of pleasure? What is pleasure and how does it come into being? I wonder if any of you have asked yourself these questions and followed the answers to the very end?

那么，为什么内心总是强烈渴望愉悦呢？为什么我们做着各种道德和不道德的事情，底下都有愉悦在暗流涌动？为什么我们为了这一点点愉悦，不惜牺牲和受难呢？什么是愉悦，愉悦是怎么产生的？我很好奇，你们中的每个人是否问过自己这些问题，并刨根问底地去理解呢？

Pleasure comes into being through four stages - perception, sensation, contact and desire. I see a beautiful motor car, say; then I get a sensation, a reaction, from looking at it; then I touch it or imagine touching it, and then there is the desire to own and show myself off in it.

愉悦的产生经历了这些阶段——知觉 (perception)，感觉 (sensation)，接触 (contact) 和欲望 (desire)，我看到了一个漂亮的汽车；然后从看到中，我就有了感觉，一种反应；然后我开始触摸它或者想象着触摸它；然后想要拥有的欲望就升起了，想在车里炫耀我自己。

Or I see a lovely cloud, or a mountain clear against the sky, or a leaf that has just come in springtime, or a deep valley full of loveliness and splendour, or a glorious sunset, or a beautiful face, intelligent, alive, not self-conscious and therefore no longer beautiful.

或者我看到一片好看的云彩，或者一座高山，清晰地屹立，或者一片在春天刚刚发芽的树叶，或者一个深深的山谷里充满生机，或者一片灿烂的夕阳，或者一个漂亮的面孔，睿智、活泼、没有不自在。

I look at these things with intense delight and as I observe them there is no observer but only sheer beauty like love. For a moment I am absent with all my problems, anxieties and miseries - there is only that marvellous thing. I can look at it with joy and the next moment forget it, or else the mind steps in, and then the problem begins; my mind thinks over what it has seen and thinks how beautiful it was; I tell myself I should like to see it again many times. Thought begins to compare, judge, and say `l must have it again tomorrow'. The continuity of an experience that has given delight for a second is sustained by thought.

我看着这些东西，带着极大的喜悦，当我观察它们的时候，没有观察者，只有完完全全的美，像爱一般。瞬间，我的所有问题，焦虑和痛苦都没了——只有这些美妙的东西。我带着喜悦看着它，下一刻就把它忘掉，要不然想法就介入了，问题就开始了。我的内心开始反刍它已经看到的，想着，真漂亮啊。我告诉我自己，我想要再看一次，看好多次。想法开始比较、判断，然后说：“明天还得再体验一次”。那些带来瞬间喜悦的体验被想法延续着。

It is the same with sexual desire or any other form of desire. There is nothing wrong with desire. To react is perfectly normal. If you stick a pin in me I shall react unless I am paralysed. But then thought steps in and chews over the delight and turns it into pleasure. Thought wants to repeat the experience, and the more you repeat, the more mechanical it becomes; the more you think about it, the more strength thought gives to pleasure. So thought creates and sustains pleasure through desire, and gives it continuity, and therefore the natural reaction of desire to any beautiful thing is perverted by thought. Thought turns it into a memory and memory is then nourished by thinking about it over and over again.

性欲或者其他形式的欲望也是这样。欲望本身没有什么错。做出反应也是非常的事情。如果你用别针扎我，我肯定要反应，除非我瘫痪了。但想法介入，并开始反复思索这种喜悦（delight），并把它转化为愉悦（pleasure）。想法想要重复这种体验，你重复得越多，体验也就变得越机械；你越反复思索它，想法带来的愉悦就越强。所以，想法创造了愉悦，并通过欲望让愉悦持续，给它一种延续性，因此，面对任何美好事物，想要的这种自然的反应，被想法扭曲了。想法把这种自然的反应变成记忆，记忆又因为不断地回想而得到加强。

Of course, memory has a place at a certain level. In everyday life we could not function at all without it. In its own field it must be efficient but there is a state of mind where it has very little place. A mind which is not crippled by memory has real freedom.

当然，记忆在某种层次上有它的位置。在日常生活中，我们离了记忆不行。在记忆这个领域里，记忆必须是有效的，但有这样一种内心状态，其中记忆的作用微乎其微（译注：换句话说，在心理层面，记忆的作用是微乎其微）。一个不被记忆羁绊的心才有真正的自由。

Have you ever noticed that when you respond to something totally, with all your heart, there is very little memory? It is only when you do not respond to a challenge with your whole being that there is a conflict, a struggle, and this brings confusion and pleasure or pain. And the struggle breeds memory. That memory is added to all the time by other memories and it is those memories which respond. Anything that is the result of memory is old and therefore never free. There is no such thing as freedom of thought. It is sheer nonsense.

你有没有注意过，当你全然地应对某事的时候，全心全意的时候，记忆很少发生？只有当你没能全然地回应某一个挑战的时候，才会有冲突、挣扎，这带来困惑、愉悦或者痛苦。挣扎滋生记忆。那片记忆总是让其他的记忆掺入进来，正是那些记忆在做出回应。任何来自记忆的都是陈旧的，因为从未自由。所谓想法的自由压根不存在，完全是胡扯。

Thought is never new, for thought is the response of memory, experience, knowledge. Thought, because it is old, makes this thing which you have looked at with delight and felt tremendously for the moment, old. From the old you derive pleasure, never from the new. There is no time in the new.

想法从来不是新的，因为想法是对记忆、经验和知识的响应。想法，因为它是旧的，才会让那一刻你带着喜悦去看、去深刻感受的东西变成旧的。从这些陈旧中，你汲取愉悦；你不可能从新的里面汲取到愉悦。在新的里面，没有时间（概念）。

So if you can look at all things without allowing pleasure to creep in - at a face, a bird, the colour of a sari, the beauty of a sheet of water shimmering in the sun, or anything that gives delight - if you can look at it without wanting the experience to be repeated, then there will be no pain, no fear, and therefore tremendous joy.

所以，如果你能看这一切并不让愉悦渗入，看一个面孔，一只鸟，衣服的颜色，在阳光下，一片水面闪闪发光，或者任何带来喜悦的东西——如果你能看它，并不想让体验重复，那么就没有痛苦、恐惧，因此充满了巨大的欢喜。

It is the struggle to repeat and perpetuate pleasure which turns it into pain. Watch it in yourself. The very demand for the repetition of pleasure brings about pain, because it is not the same, as it was yesterday. You struggle to achieve the same delight, not only to your aesthetic sense but the same inward quality of the mind, and you are hurt and disappointed because it is denied to you.

正是想要重复和维持愉悦的这种挣扎，在把它变成痛苦。在你自己身上观察这一点。恰恰是对重复愉悦的强烈的渴望带来了痛苦，因为渴望的愉悦和那一刻的快乐是不一样的（译注：愉悦一定是过去的，基于想法的重放；快乐只存在这一刻，当想法没有干涉的时候）。你挣扎着想要获得同样的喜悦，不仅想要在感官上一样，而且还想要那种内在的品质；但你受伤了，失望了，因为这一切不可能实现。

Have you observed what happens to you when you are denied a little pleasure? When you don't get what you want you become anxious, envious, hateful. Have you noticed when you have been denied the pleasure of drinking or smoking or sex or whatever it is - have you noticed what battles you go through?

你是否观察到，当你无法得到那一点点的愉悦时，你会怎样呢？你没有得到你想要的东西，你变得焦虑、羡慕和憎恨。你可曾留意到，当你无法获得烟、酒、性或者无论什么东西的时候——你是否留意到你经历的动荡、冲突？所有的这些都是恐惧的一种形式，不是吗？

And all that is a form of fear, isn't it? You are afraid of not getting what you want or of losing what you have. When some particular faith or ideology which you have held for years is shaken or torn away from you by logic or life, aren't you afraid of standing alone? That belief has for years given you satisfaction and pleasure, and when it is taken away you are left stranded, empty, and the fear remains until you find another form of pleasure, another belief.

你害怕不能得到你想要得到的，或者害怕失去你拥有的。当你坚信多年的信仰或者意识形态被理智或生活动摇和摧毁的时候，难道你不害怕孑然独立吗？多年来，那些信仰给你带来满足和愉悦，当这些信仰被拿走，你被晾在这里，空落落的，恐惧一直在，直到你找到另外一种形式的愉悦，另外一个信仰。

It seems to me so simple and because it is so simple we refuse to see its simplicity. We like to complicate everything. When your wife turns away from you, aren't you jealous? Aren't you angry? Don't you hate the man who has attracted her? And what is all that but fear of losing something which has given you a great deal of pleasure, a companionship, a certain quality of assurance and the satisfaction of possession?

这一切在我看来是如此简单，正因为如此简单，我们拒绝看到它简单的一面。我们喜欢把事情弄得复杂。当你的妻子离你而去，你不嫉妒吗？你不生气吗？你不憎恨那个吸引她的男人吗？其实你只是害怕失去一些东西，那些给你带来很多愉悦、陪伴，一定程度的确定和拥有的满足。

So if you understand that where there is a search for pleasure there must be pain, live that way if you want to, but don't just slip into it. If you want to end pleasure, though, which is to end pain, you must be totally attentive to the whole structure of pleasure - not cut it out as monks and sannyasis do, never looking at a woman because they think it is a sin and thereby destroying the vitality of their understanding - but seeing the whole meaning and significance of pleasure. Then you will have tremendous joy in life. You cannot think about joy. Joy is an immediate thing and by thinking about it, you turn it into pleasure. Living in the present is the instant perception of beauty and the great delight in it without seeking pleasure from it.

所以，如果你理解了只要寻求愉悦，痛苦必然产生；如果你还想那么活，那就那么活；但不要深陷进去。如果你想结束愉悦，尽管，实际上是结束痛苦，你必须全然地关注愉悦的整个构架——不是按照僧侣所说的，不要看女人，因为他们认为这是罪过，会毁掉他们所谓的修行——而是看到愉悦的整个内涵和意义。这样你的生活就有巨大的喜悦。

你不能想象喜悦。喜悦是一种即刻的东西，你想它，就把它转化成了愉悦。活在当下就是即刻感受美和巨大的喜悦，并且不从中寻求愉悦。