| Shall we go into the question of what is right action? Action that will be right under all circumstances, wherever you live, whatever the environment, however limited your activity - can we find out together what is right action? It is very important. So let's find out together the meaning of those two words, right and action. 我們可以探討一下什么是正確的行動(dòng)這個(gè)問(wèn)題嗎？在一切情境下都正確的行動(dòng)，無(wú)論你生活在哪里，無(wú)論環(huán)境如何，無(wú)論你的行為是多么局限——我們能不能一起來(lái)弄清楚什么是正確的行動(dòng)？這非常重要。所以我們先一起來(lái)搞清楚這兩個(gè)詞的含義：“正確”和“行動(dòng)”。 When we use the word 'right', it means whole, not fragmented, not broken up, an action that is complete, an action in which there are no regrets, does not bring in any kind of disturbance. 'Right' means a movement that is constantly whole, precise, accurate under all circumstances. And action means doing - doing - not having done or will do. So right action means doing, means action which is whole, immediate. 當(dāng)我們使用“正確”這個(gè)詞的時(shí)候，它的意思是完整，不分裂，不破碎，一種完滿的行動(dòng)，其中沒(méi)有遺憾，也不會(huì)帶來(lái)任何不安?！罢_”意味著一種在所有情況下都始終完整、精確、準(zhǔn)確的活動(dòng)。而“行動(dòng)”的意思是“做”——正在做——而不是已經(jīng)做了或者將要去做。所以正確的行動(dòng)就意味著在做，意味著完整的、即刻的行動(dòng)。 What is our actual action now? It is based on an ideal, a memory or an action that you should do, so our action is always building, always becoming. If we have a motive for an action, that action is essentially inaction because in that action you are continually becoming and therefore you are only concerned with becoming, not with action. So we are now going to find out for ourselves what is right action. 而我們現(xiàn)在實(shí)際的行動(dòng)是怎樣的？它是建立在理想和記憶之上的，是你應(yīng)該完成的行動(dòng)，所以我們的行動(dòng)總是在構(gòu)建什么，總是在成為什么。如果我們的行動(dòng)有個(gè)動(dòng)機(jī)，那個(gè)行動(dòng)實(shí)際上就不是行動(dòng)了，因?yàn)樵谀莻€(gè)行動(dòng)中你一直在成為什么，所以你關(guān)心的只是成為，而不是行動(dòng)。所以我們現(xiàn)在要親自去弄清楚正確的行動(dòng)是什么。 If you can really understand this for yourselves, you will have solved numerous problems. Our whole life is a becoming. If you are a clerk you want to become a manager, if you are a manager you want to become the super manager and so on. You want to climb the ladder, whether in business or in politics, and it is the same thing in the religious world. In the religious world if you are practising, following certain dictums, certain concepts, ideas, you are again becoming, constantly achieving. 如果你們自己能真正地了解這一點(diǎn)，你們就能解決不計(jì)其數(shù)的問(wèn)題。我們的整個(gè)生活都是一種“成為”活動(dòng)。如果你是個(gè)小職員，你就想成為經(jīng)理；如果你是個(gè)經(jīng)理，就想成為最高級(jí)的經(jīng)理，等等。你想爬上成功的階梯，無(wú)論是在商界還是政界，而在宗教界也是同樣的情形。在宗教領(lǐng)域，如果你在練習(xí)、在遵循某些條規(guī)、某些概念、某些觀點(diǎn)，你就同樣是在成為什么，不停地實(shí)現(xiàn)著什么。 So our life is actually, if you observe it, a constant process of becoming. In that becoming time is involved. I am this, I will be that, that involves a movement from here to there, a psychological distance. You need time to move from here to your home, you cover that distance which is time. There, it is necessary because you live far away or nearby, that involves time. Psychologically, inwardly you say to yourself, I am this, but I will become that. 所以，如果你觀察過(guò)的話，我們的生活實(shí)際上就是一個(gè)不斷成為什么的過(guò)程。在這個(gè)成為過(guò)程中，我們就引入了時(shí)間。我是這樣的，我要成為那樣，這就意味著有一種從這里到那里的活動(dòng)，意味著有一個(gè)心理距離。從這里回到家，你需要時(shí)間。在這里，時(shí)間是必要的，因?yàn)槟阕〉煤苓h(yuǎn)，或者很近。無(wú)論你住得很遠(yuǎn)還是很近，都需要時(shí)間。而從心理上，從內(nèi)在，你對(duì)自己說(shuō)，我是這樣的，但我要變成那樣。 There is a distance between what you are and what you want to be, which is time in which you are becoming something. So our life is always a becoming and in that becoming there is action. Right? So action is never complete. Right? I wonder if you see this. When you are allowing time in action that time indicates that you are moving from one point to another point. So your action will inevitably be limited and therefore any action that is limited will bring about greater conflict. 你現(xiàn)在的樣子和你想成為的樣子之間有一個(gè)距離，那就是時(shí)間，你想在那個(gè)時(shí)間內(nèi)成為某個(gè)目標(biāo)。所以我們的生活始終是一種成為活動(dòng)，在那種成為中就產(chǎn)生了行動(dòng)。對(duì)嗎？所以行動(dòng)永遠(yuǎn)都是不完整的。我想知道你有沒(méi)有看到這一點(diǎn)。當(dāng)你允許時(shí)間進(jìn)入行動(dòng)，那個(gè)時(shí)間就意味著你在從一個(gè)點(diǎn)向另一個(gè)點(diǎn)移動(dòng)。所以你的行動(dòng)必然是局限的，而任何局限的行動(dòng)都會(huì)導(dǎo)致更大的沖突。 So is there an action which does not involve time? Please see the importance of this. There is biological time, the growth from the infant, there is the psychological time and there is the time by the watch which is day and night. So there are three types of time: biological time, you can't do anything about it, but time is involved in the very genes. In order to grow from childhood to manhood, old age, time is necessary there. And time is necessary to go from here to your house. But we also think time is necessary for bringing about right action: I will learn what is right action and that learning implies time. 那么，有沒(méi)有一種行動(dòng)沒(méi)有引入時(shí)間？請(qǐng)看到這一點(diǎn)的重要性。既有生理上的時(shí)間，從嬰兒成長(zhǎng)起來(lái)的時(shí)間，也有心理上的時(shí)間，還有鐘表上的時(shí)間，也就是日夜。所以有三種類型的時(shí)間，首先是生理時(shí)間，對(duì)此你無(wú)能為力，時(shí)間嵌入了基因本身之中。從孩童長(zhǎng)大成人，然后再老去，是需要時(shí)間的。從這里到你家，也需要時(shí)間。但是，我們認(rèn)為做出正確的行動(dòng)也需要時(shí)間：我將會(huì)學(xué)到正確的行動(dòng)是什么，而那種學(xué)習(xí)就隱含了時(shí)間。 So is there an action which does not involve time, which means, is there an action which is not controlled by the idea of becoming? Is that all right? Please see the importance of what is involved in time, psychological time. That is, I am angry, I will take time to get over my anger. That is how our brain functions; it has been trained through millennia to function that way. You also think that illumination or enlightenment needs time, life after life, following a system, following a meditation, obeying, that all involves time. 那么，有沒(méi)有一種行動(dòng)不涉及時(shí)間，換言之，有沒(méi)有一種行動(dòng)不受“成為”這個(gè)想法的控制？對(duì)嗎？請(qǐng)看一看這個(gè)問(wèn)題的重要性，即：時(shí)間，心理時(shí)間中涉及了什么。比如說(shuō)，我很憤怒，而我要花時(shí)間來(lái)克服我的憤怒。這就是我們大腦的運(yùn)轉(zhuǎn)方式；幾千年來(lái)它所受的訓(xùn)練就是去這樣運(yùn)轉(zhuǎn)。你認(rèn)為啟迪或者覺(jué)悟也需要時(shí)間，需要一世接一世的積累，遵循某個(gè)冥想體系，還有服從，這些都涉及了時(shí)間。 We are saying time is danger. Psychological time is danger because it prevents you from acting. If you are violent, if you say, 'I will be non-violent', you have taken time. In that time you are not free from violence, you are being violent. So if you understand the nature of time there will be immediate action. That is, there is the ending of violence immediately. Let us understand the question of time, it is very important because we think we need time to change; we think we need time to grow, to evolve - time means that, that is, what we are and what we should be. 我們說(shuō)時(shí)間是危險(xiǎn)的。心理時(shí)間是種危險(xiǎn)，因?yàn)樗恋K了你去行動(dòng)。假設(shè)你是暴力的，如果你說(shuō)，“我會(huì)變得不暴力”，你就引入了時(shí)間。在那段時(shí)間內(nèi)，你并沒(méi)有擺脫暴力，你依然是暴力的。所以，如果你懂得了時(shí)間的本質(zhì)，就會(huì)有立即的行動(dòng)，也就是說(shuō)，暴力立刻就終結(jié)了。我們來(lái)理解一下這個(gè)時(shí)間的問(wèn)題。這非常重要，因?yàn)槲覀円詾槲覀冃枰獣r(shí)間來(lái)改變；我們以為我們需要時(shí)間來(lái)成長(zhǎng)、來(lái)進(jìn)化——這里的時(shí)間就隱含著我現(xiàn)在如何以及我應(yīng)當(dāng)如何。 This is our constant, continuous tradition, our conditioning. Now we are pointing out the danger of psychological time, not biological time or time by the watch, but the psychological time, that is, admitting tomorrow, a tomorrow that may be a hundred days ahead, but the idea that time is necessary to change from 'what is' to 'what should be'. So we are saying that is one of the most dangerous factors in life, to admit time in action. 而這是我們經(jīng)久不衰的、持續(xù)不斷的傳統(tǒng)，是我們所受的制約?，F(xiàn)在我們指出了心理時(shí)間的危險(xiǎn)，不是生理時(shí)間或者鐘表時(shí)間，而是心理時(shí)間，也就是允許明天介入——那個(gè)明天也許是一百天以后——認(rèn)為從“現(xiàn)在如何”變成“應(yīng)當(dāng)如何”是需要時(shí)間的。所以我們說(shuō)，允許時(shí)間介入行動(dòng)，是生活中最為危險(xiǎn)的因素之一。 On Conflict, Bombay, 31st January 1981 《終結(jié)生命中的沖突》，孟買，1981年1月31日 |
|
|
