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Three Pious Egoists 三个虔诚的自我主义者---印度心

(2009-10-11 18:34:29)
标签:

杂谈

分类: 慈悲

Three Pious Egoists

三个虔诚的自我主义者

 

作者:克里希那穆提

翻译:赫楠

 

 

The other day three pious egoists came to see me. The first was a sannyasi, a man who had renounced the world; the second was an orientalist and a great believer in brotherhood; and the third was a confirmed worker for a marvelous Utopia. Each of the three was strenuous in his own work and looked down on the others’ attitudes and activities, and each was strengthened by his own conviction. Each was ardently attached to his particular form of belief, and all were in a strange way ruthless.

有一天,三个虔诚的自我主义者来见我。第一位是印度僧人,弃绝俗世潜心修行;第二位是东方学者,笃信兄弟情谊;第三位是坚定的信徒,为实现那美妙的乌托邦而奋斗。他们每个人都对自己的工作兢兢业业,而鄙视其他人的态度和行为;每个人都因自己所持的信念而变得强大。每个人都以一种近乎无情的奇怪方式热衷于信守自己独特的信仰。

 

They told me, especially the Utopian, that they were ready to deny or sacrifice themselves and their friends for what they believed. They appeared meek and gentle, particularly the man of brotherhood, but there was a hardness of heart and that peculiar intolerance which is characteristic of the superior. They were the chosen, the interpreters; they knew and were certain.

他们,特别是那位乌托邦主义者对我说,他们愿意为了自己的信仰而否认甚至牺牲自己和他们的朋友。他们外表谦卑温和,尤其是那位笃信兄弟情谊的学者,然而内心却严苛并具有近乎古怪的不包容心,来显示他们优于常人的特质。他们是被选中的人,是阐释者,他们知道并确信这一点。

 

The sannyasi said, in the course of a serious talk, that he was preparing himself for his next life. This life, he declared, had very little to offer him, for he had seen through all the illusions of worldliness and had forsaken worldly ways. He had some personal weaknesses and certain difficulties in concentration, he added, but in his next life he would be the ideal which he had set for himself.

印度僧人在一次严肃的谈话中说道,他正在为自己的来生做准备。他声称此生并没有给他带来什么,因为他已经看透了尘世的幻象并抛弃了俗世的道路。他身上具有一些个人的弱点和困境,他补充道,但是在来生,他将成为自己设定的理想人物。

 

His whole interest and vitality lay in his conviction that he was to be something in his next life. We talked at some length, and his emphasis was always on the tomorrow, on the future. The past existed, he said, but always in relation to the future; the present was merely a passage to the future, and today was interesting only because of tomorrow. If there were no tomorrow, he asked, then why make an effort? One might just as well vegetate or be like the pacific cow.

他的全部兴趣和活力都基于来世他将成为大人物的信念。我们交谈了一段时间,他总是强调明天和未来。他说过去存在,但总和未来相联系;现在仅仅是通往未来的通路,今天仅仅因为明天才有意义。如果没有明天的话,他说,那为什么要努力呢?没有明天,人也许就像植物一样生长或如同一只安静的奶牛。

 

The whole of life was one continuous movement from the past through the momentary present to the future. We should use the present, he said, to be something in the future: to be wise, to be strong, to be compassionate. Both the present and the future were transient, but tomorrow ripened the fruit. He insisted that today is but a stepping-stone, and that we should not be too anxious or too particular about it; we should keep clear the ideal of tomorrow and make the journey successfully. Altogether, he was impatient of the present.

整个生命就是一个始于过去,经由转瞬即逝的现在而通向未来的持续运动。他说,我们应该利用好今天,以便在未来有所成就:变得聪明,强大,仁慈。现在和未来都是转瞬即逝的,而明天收获果实。他坚持今天只是个垫脚石,我们不需要对它太担忧或太苛求;我们应该为明天的理想肃清道路,确保前途畅通无阻。总之,他对当下毫无耐心。

 

The man of brotherhood was more learned, and his language more poetic; he was expert in handling words, and was altogether suave and convincing. He too had carved a divine niche for himself in the future. He was to be something. This idea filled his heart, and he had gathered his disciples for that future. Death, he said, was a beautiful thing, for it brought one nearer to that divine niche which was making it possible for him to live in this sorrowful and ugly world.

笃信兄弟情谊的人更加博学,他的语言也更富有诗意;他是措辞的专家,并温文尔雅且令人信服。他同样为未来的自己雕刻了一处神龛,他将成为大人物。这个想法充斥着他的内心,为了这个未来,他已经召集了自己的门徒。他说,死亡是一件美丽的事情,因为死亡使得人和神龛更近,正是神龛使得他可以生存在这个悲惨丑陋的世界上。

 

He was all for changing and beautifying the world, and was working ardently for the brotherhood of man. He considered that ambition, with its attendant cruelties and corruption, was inevitable in a world where you had to get things done; and unfortunately, if you wanted certain organizational activities carried on, you had to be a little bit on the hard side. The work was important because it was helping mankind, and anyone who opposed it had to be put aside—gently, of course. The organization for that work was of the utmost value and must not be hindered. “Others have their paths,” he said, “but ours is essential, and anyone who interferes is not one of us.”

他完全是为了改变并美化这个世界,为了人类的兄弟情谊而热忱工作。他认为野心,连同其伴随而来的残酷和腐败在一个万事都需要被安排好的世界里是不可避免的;不幸的是,如果你想要某些有组织性的活动得以执行,你就必须狠下心来。这项工作很重要因为它帮助全人类,而反对他的人则不得不被撇开----当然,被温柔的撇开。执行这项工作的组织具有至高无上的价值,绝不能被妨碍。“别人有别人的路,”他说道,“但是我们的路才重要,干扰我们的任何人都不是同伴。”

 

The Utopian was a strange mixture of the idealist and the practical man. His Bible was not the old but the new. He believed in the new implicitly. He knew the outcome of the future, for the new book foretold what it was to be. His plan was to confuse, organize and carry out. The present, he said, was corrupt, it must be destroyed, and out of this destruction the new would be built. The present was to be sacrificed for the future. The future man was all important, not the present man.

乌托邦主义者是理想主义者和实用主义者的奇异结合体。他的圣经是全新的。他坚定不移的相信新事物。他知道未来的结果是什么,因为新的圣经向他预示了未来将要发生的事情。他的计划是扰乱,组织和执行。他认为当下是腐朽的,必须被摧毁。在废墟上建立新世界。现在将为未来而牺牲。相较现在的人类,未来的人类才真正重要。

 

“We know how to create that future man,” he said, “we can shape his mind and heart; but we must get into power to do any good. We will sacrifice ourselves and others to bring about a new state. Anyone who stands in the way we will kill, for the means is of no consequence; the end justifies any means.”

“我们知道如何创造未来的人,”他说,“我们能够塑造他的思想和心灵;但是我们必须借助权力来做这些事。我们愿意为新世界牺牲自己和他人。对任何阻挡我们的人,我们不惜杀戮,因为手段并不重要;结果将证明任何手段的正当性。”

 

For ultimate peace, any form of violence could be used; for ultimate individual freedom, tyranny in the present was inevitable. “When we have the power in our hands,” he declared, “we will use every form of compulsion to bring about a new world without class distinctions, without priests. From our central thesis we will never move; we are fixed there, but our strategy and tactics will vary depending upon changing circumstances. We plan, organize and act to destroy the present man for the future man.”

为了最终的和平,任何形式的暴力都可以使用;为了最终的个人自由,现阶段的专制统治则不可避免。“当我们手中掌握权力,”他声称,“我们将使用任何形式的强制手段实现一个没有等级分化,没有教士存在的新世界。我们将永远不偏离我们的中心本意;我们固守在那里,但是我们的策略和技巧会根据环境的变化而变化。我们计划组织并行动起来,为了未来人类的福祉而摧毁当下人类。”

 

The sannyasi, the man of brotherhood and the Utopian all live for tomorrow, for the future. They are not ambitious in the worldly sense, they do not want high honors, wealth or recognition; but they are ambitious in a much more subtle way. The Utopian has identified himself with a group which he thinks will have the power to reorient the world; the man of brotherhood aspires to be exalted, and the sannyasi to attain his goal. All are consumed with their own becoming, with their own achievement and expansion. They do not see that this desire denies peace, brotherhood and supreme happiness.

印度僧人,笃信兄弟情谊的人和乌托邦主义者都为明天,为未来而活。他们在世俗的意义上都没有野心,他们不渴望获得大量的荣誉,财富和人们的认可;但是他们以一种更微妙的方式野心勃勃。乌托邦主义者认为自己属于一个有力量使世界重新定位的群体;笃信兄弟情谊的人渴望变得高贵神圣,而印度僧人则要达到他的目标。他们都因为自我生成,自我实现和扩张而变得疲惫不堪。他们并没有看到这样的欲望恰恰否定了和平,兄弟情谊和至高的幸福。

 

Ambition in any form—for the group, for individual salvation, or for spiritual achievement—is action postponed. Desire is ever of the future; the desire to become is inaction in the present. The now has greater significance than the tomorrow. In the now is all time, and to understand the now is to be free of time. Becoming is the continuation of time, of sorrow. Becoming does not contain being. Being is always in the present, and being is the highest form of transformation. Becoming is merely modified continuity, and there is radical transformation only in the present, in being.

任何形式的野心---为了群体,为了个人救赎或者为了精神上的成就---都是被推迟的行动。欲望原本就属于未来;即将产生的愿望在当下就是无为。现在比明天更加重要。一切时间都在现在,理解现在就是获得时间的自由。将要是时间的延续,是悲伤的延续。将要不包括存在。存在往往在当下,并且是最高形式的转化。将要仅仅是被修改的延续,只有在现在,在存在中才有根本的转化。

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