第六章 · 内心彻底没有暴力

FEAR, PLEASURE, SORROW, thought and violence are all interrelated. Most of us take pleasure in violence, in disliking somebody, hating a particular race or group of people, having antagonistic feelings towards others. But in a state of mind in which all violence has come to an end there is a joy which is very different from the pleasure of violence with its conflicts, hatreds and fears.恐惧、愉悦、悲伤、想法和暴力都是紧密相连的。我们中的大多数人从暴力中寻求愉悦，通过不喜欢某人，憎恨特定的种族或者一群人，或对别人有敌，视情绪。

但是当内心处在一种所有暴力都终止的状态，内心充满了喜悦（joy），一种跟来自暴力的愉悦（pleasure）以及它的冲突、仇恨和恐惧非常不同的状态。

Can we go to the very root of violence and be free from it? Otherwise we shall live everlastingly in battle with each other. If that is the way you want to live - and apparently most people do - then carry on; if you say, `Well, I'm sorry, violence can never end', then you and I have no means of communication, you have blocked yourself; but if you say there might be a different way of living, then we shall be able to communicate with each other.

我们能否去理解暴力的本质并彻底告别暴力？要不然我们将永无息止地跟彼此斗下去。如果你要那么活，很显然大部分人都这么活 —— 那就继续；如果你说“很遗憾，暴力不可能停止”，那么你和我将没有任何办法沟通，你已经封闭了自己；但是如果你说或许会有一种不同的生活方式，那么我们之间才能沟通。

So let us consider together, those of us who can communicate, whether it is at all possible totally to end every form of violence in ourselves and still live in this monstrously brutal world. I think it is possible. I don't want to have a breath of hate, jealousy, anxiety or fear in me. I want to live completely at peace. Which doesn't mean that I want to die. I want to live on this marvellous earth, so full, so rich, so beautiful. I want to look at the trees, flowers, rivers, meadows, women, boys and girls, and at the same time live completely at peace with myself and with the world. What can I do?

所以我们一起探讨，我们当中可以交流的那部分人，有没有可能完全结束我们心中任何一种形式的暴力，同时还继续生活在这个极度残酷的世界上。我想这是可能的。我不想有任何一丝的怨恨、嫉妒、焦虑和恐惧。完全泰然自若的生活。这不意味着我想死。我想活在这个神奇的地球上，充实，丰富，美丽。我想去看树，花，河，草地，女人，男孩，女孩，同时可以跟自己和世界和平相处。我能做什么？

If we know how to look at violence, not only outwardly in society - the wars, the riots, the national antagonisms and class conflicts - but also in ourselves, then perhaps we shall be able to go beyond it.

如果我们知道了如何去观察暴力，不仅仅是外部社会的 —— 战争、暴乱、国家之间的敌视和阶级矛盾 —— 还有内心深处的，那样或许我们才可以超越暴力。

Here is a very complex problem. For centuries upon centuries man has been violent; religions have tried to tame him throughout the world and none of them have succeeded. So if we are going into the question we must, it seems to me, be at least very serious about it because it will lead us into quite a different domain, but if we want merely to play with the problem for intellectual entertainment we shall not get very far.

这里有一个非常复杂的问题。数个世纪以来，人类一直很暴力，全世界的宗教尝试来驯化人类，但没有任何一个宗教取得成功。所以如果我们要深入这个问题，在我看来，我们必须得严肃起来，因为这个问题将引导我们进入一个非常不同的领域，但是如果我们只是想玩弄一下这个问题来获得一种智识上的愉悦，那我们将不会走得太远。

You may feel that you yourself are very serious about the problem but that as long as so many other people in the world are not serious and are not prepared to do anything about it, what is the good of your doing anything? I don't care whether they take it seriously or not. I take it seriously, that is enough. I am not my brother's keeper. I myself, as a human being, feel very strongly about this question of violence and I will see to it that in myself I am not violent - but I cannot tell you or anybody else, `Don't be violent.' It has no meaning - unless you yourself want it. So if you yourself really want to understand this problem of violence let us continue on our journey of exploration together.

你可能感觉到，你自己在非常严肃对待这个问题，但是世界上很多人并不严肃，也没有准备去做些什么，那你采取行动的好处是什么？我不关心别人是否严肃，只要我是严肃的，这就足够了。

我自己，作为一个人，对暴力这个问题感受强烈，我要确保自己内心深处没有暴力 —— 但我不能告诉你或者任何的其他人：“不能暴力”。这没有意义 —— 除非你自己想改变。如果你自己真的理解暴力的问题，那让我们继续这场探索之旅。

Is this problem of violence out there or here? Do you want to solve the problem in the outside world or are you questioning violence itself as it is in you? If you are free of violence in yourself the question is, `How am I to live in a world full of violence, acquisitiveness, greed, envy, brutality? Will I not be destroyed?' That is the inevitable question which is invariably asked. When you ask such a question it seems to me you are not actually living peacefully. If you live peacefully you will have no problem at all. You may be imprisoned because you refuse to join the army or shot because you refuse to fight - but that is not a problem; you will be shot. it is extraordinarily important to understand this.

暴力的问题是在那里还是这里？你想要解决外部世界的问题，还是你在质询你心中暴力原本的样子？如果你内心不再有暴力，那问题是“我要如何生活在这样一个充满暴力、占有、贪婪、嫉妒和残酷的世界？我能否不被沦陷？”这是很多人都在问的一个不可避免的问题。

当你这样问的时候，说明实际上你的生活并不平静；当你生活平静的时候，你什么问题也没有。你可以坐牢，如果你拒绝参军或者开枪，因为你拒绝打仗—— 但这不是问题，你会被枪毙。理解这一点极其的重要。

We are trying to understand violence as a fact, not as an idea, as a fact which exists in the human being, and the human being is myself. And to go into the problem I must be completely vulnerable, open, to it. I must expose myself to myself - not necessarily expose myself to you because you may not be interested - but I must be in a state of mind that demands to see this thing right to the end and at no point stops and says I will go no further.

我们正在尝试把暴力作为一个事实来理解，不是作为一个想法，而是作为一个事实，发生在人类身上，人类就是我自己。要深入地探究这个问题， 我必须完全坦诚和开放。我必须向自己袒露自己 —— 未必向你袒露我自己，因为你可能不感兴趣 —— 但我的内心状态必须勇往直前，把真相看到底，而不是中途退出。

Now it must be obvious to me that I am a violent human being. I have experienced violence in anger, violence in my sexual demands, violence in hatred, creating enmity, violence in jealousy and so on - I have experienced it, I have known it, and I say to myself, `I want to understand this whole problem not just one fragment of it expressed in war, but this aggression in man which also exists in the animals and of which I am a part.'

现在对我来说很显然的是，我是一个暴力的人。我在怒气中经历暴力，在性需求中经历暴力，在仇恨和制造敌意中经历暴力，在嫉妒中经历暴力，等等 —— 我已经体验过，我已经知道了暴力，所以我对自己说：“我想理解这整个问题，而不是表现为战争的一个片段，这种人的进攻性在动物身上也有，人也是动物。‘

Violence is not merely killing another. It is violence when we use a sharp word, when we make a gesture to brush away a person, when we obey because there is fear. So violence isn't merely organized butchery in the name of God, in the name of society or country. Violence is much more subtle, much deeper, and we are inquiring into the very depths of violence.

暴力不仅仅是杀戮。当我们使用尖锐的言辞，当我们使用手势让一个人走开，当我们因为恐惧而遵守的时候，这都是暴力。所以暴力不仅仅是以上帝、社会或者国家之名的有组织的屠戮。暴力是更加细微的，更深层次的，而我们正在探究深层的暴力。

When you call yourself an Indian or a Muslim or a Christian or a European, or anything else, you are being violent. Do you see why it is violent? Because you are separating yourself from the rest of mankind. When you separate yourself by belief, by nationality, by tradition, it breeds violence. So a man who is seeking to understand violence does not belong to any country, to any religion, to any political party or partial system; he is concerned with the total understanding of mankind.

当你称呼你自己印度人，或者穆斯林，或者基督徒，或者欧洲人，或者其他什么，你就是暴力的。你看到为什么它是暴力的吗？

因为你在把自己从人类中划分出来。当你通过信仰、国籍、传统来划分，这滋生了暴力。

所以一个正在去理解暴力的人，不属于任何国家，不属于任何信仰，任何政党或偏颇的体系，他关心的是对人类的通盘的理解。

Now there are two primary schools of thought with regard to violence, one which says, `Violence is innate in man' and the other which says, `Violence is the result of the social and cultural heritage in which man lives.' We are not concerned with which school we belong to - it is of no importance. What is important is the fact that we are violent, not the reason for it.

关于暴力，现在有两派主要思想，一派说：“人类天生暴力”，另外一派说：“暴力是人类所在的社会和文化传承所致”。我们并不关心我们属于哪一派 —— 一点都不重要。重要的是，我们很暴力这个事实，而不是暴力的原因。

One of the most common expressions of violence is anger. When my wife or sister is attacked I say I am righteously angry; when my country is attacked, my ideas, my principles, my way of life, I am righteously angry. I am also angry when my habits are attacked or my petty little opinions. When you tread on my toes or insult me I get angry, or if you run away with my wife and I get jealous, that jealousy is called righteous because she is my property.

暴力最常见的一种表现是愤怒。当我的妻子或妹妹被攻击了，我说我的愤怒是正当的；当我的国家，我的想法，我的原则，我的生活方式被攻击了，我的愤怒是正当的。当我的习惯或者狭隘的观点被抨击的时候，我也会生气。当你冒犯我或者侮辱我的时候，我也变得愤怒，或者你跟我的妻子私奔了，我感到嫉妒，那种嫉妒也被认为是正当的，因为她是我的财产。

And all this anger is morally justified. But to kill for my country is also justified. So when we are talking about anger, which is a part of violence, do we look at anger in terms of righteous and unrighteous anger according to our own inclinations and environmental drive, or do we see only anger? Is there righteous anger ever? Or is there only anger? There is no good influence or bad influence, only influence, but when you are influenced by something which doesn't suit me I call it an evil influence.

所有这些愤怒都在道德上被正当化了。为国杀戮也被正当化了。所以当我们在谈论愤怒，作为暴力的一部分，我们是根据自己的喜好和环境因素，来看待正当或不正当的愤怒，还是我们只看愤怒？有正义的愤怒吗？或者只是愤怒？没有好的或者坏的影响，只有影响；但当我被一些不适合我的东西影响的时候，我称之为邪恶的影响。

The moment you protect your family, your country, a bit of coloured rag called a flag, a belief, an idea, a dogma, the thing that you demand or that you hold, that very protection indicates anger.

So can you look at anger without any explanation or justification, without saying, `I must protect my goods', or `I was right to be angry', or `How stupid of me to be angry'? Can you look at anger as if it were something by itself? Can you look at it completely objectively, which means neither defending it nor condemning it? Can you?

那一瞬间，当你保护你的家庭，你的国家，一个被称之为国旗的彩色布条，一个信仰，一个想法，一个教条，你强烈渴望或者持有的东西的时候，那种保护意味着愤怒。

所以你能否观察愤怒，不带有任何的解释或理由？不说：“我必须保护我的财产”，或者“我愤怒是对的”，或者“我的愤怒很愚蠢”。你能否观察愤怒，就像愤怒是独立存在的？你能否完全客观地去观察愤怒？这意味着既不捍卫，也不谴责它，你能吗？

Can I look at you if I am antagonistic to you or if I am thinking what a marvellous person you are? I can see you only when I look at you with a certain care in which neither of these things is involved. Now, can I look at anger in the same way, which means that I am vulnerable to the problem, I do not resist it, I am watching this extraordinary phenomenon without any reaction to it?

如果我对你充满敌意，或者我认为你是一个了不起的人，我还能看到你吗？只有我带着关怀但又不涉及这两种情况看你时，我才可以看到你。现在，我能否以同样的方式来看愤怒？意味着这个问题能影响到我，我不抵触，我在观察这种不同寻常的现象，没有对它有任何的反应。

It is very difficult to look at anger dispassionately because it is a part of me, but that is what I am trying to do. Here I am, a violent human being, whether I am black, brown, white or purple. I am not concerned with whether I have inherited this violence or whether society has produced it in me; all I am concerned with is whether it is at all possible to be free from it.

客观的观察愤怒是非常困难的，因为愤怒是我的一部分，但这就是我尝试去做的。我就在这，一个充满暴力的人，无论我是黑皮肤、棕色、白色或者紫色。我不关心我是否继承了这种暴力，或者社会是否在我身上产生暴力，我所关心的是到底有没有可能结束自身的暴力。

To be free from violence means everything to me. It is more important to me than sex, food, position, for this thing is corrupting me. It is destroying me and destroying the world, and I want to understand it, I want to be beyond it. I feel responsible for all this anger and violence in the world. I feel responsible - it isn't just a lot of words - and I say to myself, `I can do something only if I am beyond anger myself, beyond violence, beyond nationality'. And this feeling I have that I must understand the violence in myself brings tremendous vitality and passion to find out.

结束暴力对我来说意味着一切。这比性爱、食物、地位更加重要，因为这个东西在腐蚀我。正在破坏我和整个世界，所以我想去理解它，我想超越它。我感到对这个世界的愤怒和暴力负有责任。我感到有责任 —— 不仅仅是言语上的 —— 我对自己说：“只有当我自己超越了愤怒，超越了暴力，超越了国籍，我才可以做一些事情。”这种我必须理解自身暴力的感觉带来了巨大的活力和热情来找到真相。

But to be beyond violence I cannot suppress it, I cannot deny it, I cannot say, `Well, it is a part of me and that's that', or `I don't want it'. I have to look at it, I have to study it, I must become very intimate with it and I cannot become intimate with it if I condemn it or justify it. We do condemn it, though; we do justify it. Therefore I am saying, stop for the time being condemning it or justifying it.

但是为了超越暴力，我不能压制它，我不能否认它，我不能说：“好吧，暴力是我的一部分，就这样吧”，或者“我不想有暴力”。我得观察它，我得研究它，我必须得亲近它，但如果我谴责它或者正当化它，我就不能近看它。然而，我们的确在谴责它，在正当化它。因此我说，此刻停止谴责或者正当化它。

Now, if you want to stop violence, if you want to stop wars, how much vitality, how much of yourself, do you give to it? Isn't it important to you that your children are killed, that your sons go into the army where they are bullied and butchered? Don't you care? My God, if that doesn't interest you, what does? Guarding your money? Having a good time? Taking drugs? Don't you see that this violence in yourself is destroying your children? Or do you see it only as some abstraction?

现在，如果你想停止暴力，如果你想停止战争，你要付诸多少精力来解决它？难道这些对你都不重要吗，当你的孩子们被杀害，你的儿子们参军，在那里被恐吓和屠杀？难道你不关心吗？我的天，如果你对这个不感兴趣，你对什么感兴趣？守好你的钱？享乐一下？嗑药？难道你没有看到你自身的暴力正在摧毁你的孩子？或者你只是把暴力看作是一些抽象的想法？

All right then, if you are interested, attend with all your heart and mind to find out. Don't just sit back and say, `Well, tell us all about it'. I point out to you that you cannot look at anger nor at violence with eyes that condemn or justify and that if this violence is not a burning problem to you, you cannot put those two things away.

好吧，如果你感兴趣，那就全身心地去找到真相，不要仅仅坐在这里，说：“好，告诉我们吧”。我已指出，如果你带着谴责或者正当化的眼光，你就无法观察愤怒和暴力；如果暴力对你来说不是一个烫手的问题，那你就无法摆脱愤怒和暴力。

So first you have to learn; you have to learn how to look at anger, how to look at your husband, your wife, your children; you have to listen to the politician, you have to learn why you are not objective, why you condemn or justify. You have to learn that you condemn and justify because it is part of the social structure you live in, your conditioning as a German or an Indian or a  Negro or an American or whatever you happen to have been born, with all the dulling of the mind that this conditioning results in.

所以第一步，你得学习，学习如何观察愤怒，如何观察你的丈夫，你的妻子，你的孩子；你得听听政客们的说辞，你得了解你为什么不客观，为什么你谴责或正当化。你得了解，你谴责或正当化，因为这是你所生活的社会构架的一部分，以及你作为一名德国人、印度人或者黑人，或者美国人的条件依赖，或者无论你碰巧出生在哪里，这些条件依赖让大脑钝化。

To learn, to discover, something fundamental you must have the capacity to go deeply. If you have a blunt instrument, a dull instrument, you cannot go deeply. So what we are doing is sharpening the instrument, which is the mind - the mind which has been made dull by all this justifying and condemning. You can penetrate deeply only if your mind is as sharp as a needle and as strong as a diamond.

去学习和发现这些底层的东西，你必须得有这个能力深挖下去。如果你手头的工具很钝，那你就挖不深。所以我们正在做的就是让工具变得锋利，这个工具就是内心 —— 这个被各种辩解和谴责弄钝的内心。只有当你的内心像针一样尖锐，像钻石一样坚硬，你才可以深入地探究下去。

It is no good just sitting back and asking, `How am I to get such a mind?' You have to want it as you want your next meal, and to have it you must see that what makes your mind dull and stupid is this sense of invulnerability which has built walls round itself and which is part of this condemnation and justification. If the mind can be rid of that, then you can look, study, penetrate, and perhaps come to a state that is totally aware of the whole problem.

仅仅坐在这里问，“我怎么能拥有这样一个内心”，没有用。你必须得像想吃下一顿饭一样的需要它，要有这样一个内心，你必须看到，让你内心变得愚钝的是这种刀枪不入的感觉，它给内心建造了一圈围墙，这也是这个谴责和正当化的一部分。如果内心可以摆脱那个，那么你就可以去观察、研究、深入的探究，或许能够进入一种状态来全然地觉察到整个问题。

So let us come back to the central issue - is it possible to eradicate violence in ourselves? It is a form of violence to say, `You haven't changed, why haven't you?' I am not doing that. It doesn't mean a thing to me to convince you of anything. It is your life, not my life. The way you live is your affair.

I am asking whether it is possible for a human being living psychologically in any society to clear violence from himself inwardly? If it is, the very process will produce a different way of living in this world.

所以我们回到中心问题——有没有可能把暴力从自身根除？这样说也是一种暴力：“你还没有变，为什么没有变？” 我不这么说，因为对我来说，说服你没有意义；那是你的人生，不是我的。你怎么活是你的事情。

我要问的是，一个人有没有可能无论生活在哪个社会，在心理上从自身清除暴力？如果可能，那这样一个过程将带来一种截然不同的生活方式。

Most of us have accepted violence as a way of life. Two dreadful wars have taught us nothing except to build more and more barriers between human beings that is, between you and me. But for those of us who want to be rid of violence, how is it to be done? I do not think anything is going to be achieved through analysis, either by ourselves or by a professional. We might be able to modify ourselves slightly, live a little more quietly with a little more affection, but in itself it will not give total perception.

But I must know how to analyse which means that in the process of analysis my mind becomes extraordinarily sharp, and it is that quality of sharpness, of attention, of seriousness, which will give total perception. One hasn't the eyes to see the whole thing at a glance; this clarity of the eye is possible only if one can see the details, then jump.

Some of us, in order to rid ourselves of violence, have used a concept, an ideal, called non-violence, and we think by having an ideal of the opposite to violence, non-violence, we can get rid of the fact, the actual - but we cannot. We have had ideals without number, all the sacred books are full of them, yet we are still violent - so why not deal with violence itself and forget the word altogether?

我们中的大多数人已经接受了暴力是一种生活方式。两次可怕的世界大战并没有带来教训，只是在人类之间建立更多的屏障，在你和我之间。但对于我们中那些想摆脱暴力的人，应该怎么做呢？我不认为通过分析能够解决任何问题，无论分析来自我们自己还是专家。我们或许能够稍微改变自己一下，多一点关爱，活得稍微平静一点，但本质上，它不是全然的感知。

但是我得知道如何去推理，这意味着在推理的过程中，我的内心变得极其敏锐，正是那种敏锐、关注、严肃的品质带来全然的感知。一个人没有那种乍一看就能看到事物全貌的眼睛，这种清晰的观察只能来自一个人去看细节，然后跳出来。

我们中的有些人，为了能够摆脱暴力，采用了一个概念，一个理想，称之为非暴力。我们想着通过有一个理想，也就是暴力的反义词非暴力，我们可以摆脱事实——但我们不能。我们有不计其数的理想，各种圣书里都是这些，然而我们依然暴力——所以为什么不直接去处理暴力本身，并完全忘掉这个单词？

If you want to understand the actual you must give your whole attention, all your energy, to it. That attention and energy are distracted when you create a fictitious, ideal world. So can you completely banish the ideal? The man who is really serious, with the urge to find out what truth is, what love is, has no concept at all. He lives only in what is.

如果你想理解事实，你必须拿出全然的关注，你的所有能量去理解。当你创造了一个虚构、理想的世界，那种关注和能量将会被耗散。所以，你能否彻底地抛弃这些理想？一个真正严肃，想要发现真相是什么、爱是什么的人，脑子里面没有任何的概念。他只活在是什么当中。

To investigate the fact of your own anger you must pass no judgement on it, for the moment you conceive of its opposite you condemn it and therefore you cannot see it as it is.

When you say you dislike or hate someone that is a fact, although it sounds terrible. If you look at it, go into it completely, it ceases, but if you say, `I must not hate; I must have love in my heart', then you are living in a hypocritical world with double standards.

To live completely, fully, in the moment is to live with what is, the actual, without any sense of condemnation or justification - then you understand it so totally that you are finished with it. When you see clearly the problem is solved.

要去探究你自己愤怒的事实，你必须不做任何的评判，因为一旦你开始构想它的反面，你在谴责它，因此你不能看到它原本的样子。

当你说你不喜欢或者憎恨某人，这是一个事实，尽管听上去很糟糕。如果你观察它，完全地走进去，这个憎恶将停止；但如果你说：“我必须不恨他，我必须在心中有爱”，那么你就带着双重标准活在一个伪善的世界里。

要完整充分地活在这一刻就是跟真相为伴，没有任何的谴责或者正当化——那么你就会完全地理解，不再纠缠。当你看清，问题也就解决了。

But can you see the face of violence clearly - the face of violence not only outside you but inside you, which means that you are totally free from violence because you have not admitted ideology through which to get rid of it? This requires very deep meditation not just a verbal agreement or disagreement.

但你能否清晰地看到暴力的这一面——不只是外面的，也是在你内心的？这意味着你完全摆脱了暴力，因为你没有通过意识形态来摆脱它。这需要非常深层的冥想，不仅仅是口头上的同意或者不同意。

You have now read a series of statements but have you really understood? Your conditioned mind, your way of life, the whole structure of the society in which you live, prevent you from looking at a fact and being entirely free from it immediately.

You say, `I will think about it; I will consider whether it is possible to be free from violence or not. I will try to be free.' That is one of the most dreadful statements you can make, `I will try'. There is no trying, no doing your best. Either you do it or you don't do it.

You are admitting time while the house is burning. The house is burning as a result of the violence throughout the world and in yourself and you say, `Let me think about it. Which ideology is best to put out the fire?' When the house is on fire, do you argue about the colour of the hair of the man who brings the water?

你现在已经读了一系列阐述，你真的理解了吗？你被局限的内心，你的生活方式，你所生活的社会的整个构架，在干扰你去观察事实和从暴力中即刻完全解脱。

你说：“我要考虑一下，我要想想有没有可能从暴力中解脱。我要尝试去解脱。”这是你能做的最糟糕的声明之一，“我要尝试”。不存在尝试，不存在尽最大努力。你要么做，要么不做。

当房子着火的时候，你却让心理时间介入，不慌不忙。房子着火是因为遍及全世界的暴力和你自身的暴力，而你说：“让我想一想，哪种意识形态最适合来灭火？”当房子在着火的时候，你还在争辩那个带水过来的人头发的颜色吗？