加载中…活在当下
(2024-11-28 19:14:02)
我们内心是否平和在很大程度上是由我们是否能生活在现实之中所决定的。不管昨天或去年发生了什么，不管明天可能发生或不发生什么，现实才是你时时刻刻所在之处。
毫无疑问，我们很多人掌握了一种神经兮兮的艺术，即把生活中的大部分时间花在为种种事情担心忧虑上---而且常常是同时忧虑许多事情。我们听凭过去的麻烦和未来的担心控制我们此时此刻的生活，以致我们整日焦虑不安，萎靡不振，甚至沮丧绝望。
而另一方面我们又推迟我们的满足感，推迟我们应优先考虑的事情，推迟我们的幸福感，常常说服自己“有朝一日”会比今天更好。不幸的是，如此告诫我们朝前看的大脑动力只能重复来重复去，以致“有朝一日”永远不会真正来临。
约翰·列农曾经说过：“生活就是当我们忙于制定别的计划时发生的事。”当我们忙于制定种种“别的计划”时，我们的孩子在忙于长大，我们挚爱的人离去了甚至快去世了，我们的体型变样了，而我们的梦想也在悄然溜走了。一句话，我们错过了生活。
许多人的生活好像是某个未来日子的彩排。并非如此。事实上，没人能保证他或她明天肯定还活着。现在是我们所拥有的惟一时间，现在也是我们能控制的惟一时间。当我们将注意力放在此时此刻时，我们就将恐惧置于脑后。恐惧就是我们担忧某些事情会在未来发生---我们不会有足够的钱，我们的孩子会惹上麻烦，我们会变老，会死去，诸如此类。
若要克服恐惧心理，最佳策略便是学会将你的注意力拉回此时此刻。马克·吐温说过：“我经历过生活中一些可怕的事情，有些的确发生过。”我想我说不出比这更具内涵的话。经常将注意力集中于此情此景、此时此刻，你的努力终会有丰厚的报偿。《转自：
Live in the present moment
To a large
degree，the measure of our peace of mind is determined by how much
we are able to live in the present moment．Irrespective of what
happened yesterday or last year，and what may or may not happen
tomorrow，the present moment is where you are －－always it
is．
Without
question，many of us have mastered the neurotic art of spending much
of our lives worrying about a variety of things －－all at once．We
allow past problems and future concerns to dominate our present
moments，so much so that we end up anxious，frustrated，depressed，and
hopeless．
On the flip
side，we also postpone our gratification，our stated priorities，and
our happiness，often convincing ourselves that ‘someday’ will be
better than today．Unfortunately，the same mental dynamics that tell
us to look toward the future will only repeat themselves so that
"someday " never actually arrives．
John Lennon once
said，‘Life is what’s happening while we’re busy making other
plans．’When we’re busy making ‘other plans’，our children are busy
growing up，the people we love are moving away and dying，our bodies
are getting out of shape，and our dreams are slipping away．In
short，we miss out on life．
Many people live
as if life were a dress rehearsal5 for some later date．It isn’t．In
fact，no one has a guarantee that he or she will be here
tomorrow．Now is the only time we have，and the only time that we
have any control over．When our attention is in the present
moment，we push fear from our minds．Fear is the concern over events
that might happen in the future－－we won’ t have enough money，our
children will get into trouble，we will get old and
die，whatever．
To combat fear，the
best strategy is to learn to bring your attention back to the
present．Mark Twain said，‘I have been through some terrible things
in my life，some of which actually happened．I don’t think I can say
it any better．Practice keeping your attention on the here and
now．Your efforts will pay great dividends．
逍遥游
译：林语堂
北冥有鱼，其名曰鲲。鲲之大，不知其几千里也。化而为鸟，其名而鹏，鹏之背，不知其几千里也；怒而飞，其翼若垂天之云。
是鸟也，海运则将徙於南冥；南冥者，天池也。《齐谐》者，志怪者也。《谐》之言曰：“鹏之徙於南冥也，水击三千里，抟扶摇而上者九万里，去以六月息者也。”
野马也，尘埃也，生物之以息相吹也。天之苍苍，其正色邪？其远而无所至极邪？其视下也，亦若是则已矣。
且夫水之积也不厚，则其负大舟也无力；覆杯水於坳堂之上，则芥为之舟，置杯焉则胶，水浅而舟大也。
风之积也不厚，则其负大翼也无力；故九万里，则风斯在下矣，而后乃今培风；背负青天，而莫之夭阏者，而后乃今将图南。
蜩与学鸠笑之曰：我决起而飞，枪榆枋而止，时则不至，而控於地而已矣。奚以之九万里而南为？”适莽苍者，三餐而反，腹犹果然；适百里者，宿舂粮；适千里者，三月聚粮；之二虫，又何知？
小知不及大知，小年不及大年。奚以知其然也？朝菌不知晦朔，蟪蛄不知春秋，此小年也。楚之南有冥灵者，以五百岁为春，五百岁为秋；上古有大椿者，以八千岁为春，八千岁为秋。此大年也。而彭祖乃今以久特闻，众人匹之，不亦悲？
汤之问棘也是已。“穷发之北，有冥海者，天池也。有鱼焉，其广数千里，未有知其修者，其名为鲲。有鸟焉，其名为鹏，背若泰山，翼若垂天之云，抟扶摇羊角而上者九万里，绝云气，负青天，然后图南，且适南冥也。”
斥鷃笑之曰：“彼且奚适也？我腾跃而上，不过数仞而下，翱翔蓬蒿之间，此亦飞之至也。而彼且奚适也？”此小大之辩也。
故夫知效一官，行比一乡，德合一君，而征一国者，其自视也，亦若此矣。而宋荣子犹然笑之。且举世誉之而不加劝，举世非之而不加沮，定乎内外之分，辩乎荣辱之境，斯已矣。彼其於世，未数数然也；虽然，犹有未树也。
夫列子御风而行，泠然善也，旬有五日而后反，彼於致福者，未数数然也；此虽免乎行，犹有所待者也。
若夫乘天地之正，而御六气之辩，以游无穷者，彼且恶乎待哉？
故曰：“至人无己，神人无功，圣人无名。”
尧让天下於许由，曰：“日月出矣，而爝火不息，其於光也，不亦难乎？时雨降矣，而犹浸灌，其於泽也，不亦劳乎？夫子立而天下治，而我犹尸之，吾自视缺然，请致天下。”
许由曰：“子治天下，天下既已治也，而我犹代子，吾将为名乎？名者，实之宾也，吾将为宾乎？鹪鹩巢於深林，不过一枝，偃鼠饮河，不过满腹。归休乎君！予无所用天下为，庖人虽不治庖，尸祝不越樽俎而代之矣。”
肩吾问於连叔曰：“吾闻言於接舆，大而无当，往而不返，吾惊怖其言，犹河汉而无极也！大有迳庭，不近人情焉。”
连叔曰：“其言谓何哉？”
曰：“藐姑射之山，有神人居焉。肌肤若冰雪，淖约若处子。不食五谷，
吸风饮露，乘云气，御飞龙，而游乎四海之外；其神凝，使物不疵疠，而年谷熟，吾以是狂而不信也。”
连叔曰：“然，瞽者无以与乎文章之观，聋者无以与乎锺鼓之声，岂唯形骸有聋盲哉？夫知亦有之；是其言也，犹时女也。之人也，之德也，将旁礴万物以为一，世蕲乎乱，孰弊弊焉以天下为事！之人也，物莫之伤；大浸稽天而不溺，大旱金石流，土山焦而不热。是其尘垢秕糠，将犹陶铸尧舜者也，孰肯以物为事？”
宋人资章甫而适诸越，越人断发文身，无所用之。
尧治天下之民，平海内之政，往见四子藐姑射之山，汾水之阳，然丧其天下焉。
惠子谓庄子曰：“魏王贻我大瓠之种，我树之成，而实五石。以盛水浆，其坚不能自也。剖之以为瓢，则瓠落无所容。非不呺然大也，吾为其无用而掊之。”
庄子曰：“夫子固拙於用大矣！宋人有善为不龟手之药者，世世以洴澼絖为事；客闻之，请买其方百金。聚族而谋曰：‘我世世为洴澼絖，不过数金，今一朝而鬻技百金，请与之。'"
“客得之，以说吴王。越有难，吴王使之将，冬，与越人水战，大败越人。裂地而封之。能不龟手一也，或以封，或不免於洴澼絖，则所用之异也。今子有五石之瓠，何不虑以为大樽，而浮於江湖，而忧其瓠落无所容？则夫子犹有蓬之心也夫！”
惠子谓庄子曰：“吾有大树，人谓之樗，其大本拥肿而不中绳墨，其小枝卷曲而不中规矩，立之涂，匠者不顾。今子之言，大而无用，众所同去也。”
庄子曰：“子独不见狸狌乎？卑身而伏，以候敖者，东西跳梁，不辟高下，中於机辟，死於罔罟。今夫斄牛，其大若垂天之云。此能为大矣，而不能执鼠。今子有大树，患其无用，何不树之於无何有之乡，广莫之野？彷徨乎无为其侧，逍遥乎寝卧其下。不夭斤斧；物无害者，无所可用，安所困苦哉！”
A Happy
Excursion
In the northern ocean there is a fish,
called the k’un, I do not know how many thousand li in size. This
k’un changes into a bird, called the p’eng. Its back is I do not
know how many thousand li in breadth. When it is moved, it flies,
its wings obscuring the sky like clouds.
When on a voyage, this bird prepares to
start for the Southern Ocean, the Celestial Lake. And in the
Records of Marvels we read that when the peng flies southwards, the
water is smitten for a space of three thousand li around, while the
bird itself mounts upon a great wind to a height of ninety thousand
li, for a flight of six months' duration.
There mounting aloft, the bird saw the
moving white mists of spring, the dust-clouds, and the living
things blowing their breaths among them. It wondered whether the
blue of the sky was its real color, or only the result of distance
without end, and saw that the things on earth appeared the same to
it.
If there is not sufficient depth, water
will not float large ships. Upset a cupful into a hole in the yard,
and a mustard-seed will be your boat. Try to float the cup, and it
will be grounded, due to the disproportion between water and
vessel.
So with air. If there is not sufficient a
depth, it cannot support large wings. And for this bird, a depth of
ninety thousand li is necessary to bear it up. Then, gliding upon
the wind, with nothing save the clear sky above, and no obstacles
in the way, it starts upon its journey to the
south.
A cicada and a young dove laughed, saying,
"Now, when I fly with all my might, 'tis as much as I can do to get
from tree to tree. And sometimes I do not reach, but fall to the
ground midway. What then can be the use of going up ninety thousand
li to start for the south?" He who goes to the countryside taking
three meals with him comes back with his stomach as full as when he
started. But he who travels a hundred li must take ground rice
enough for an overnight stay. And he who travels a thousand li must
supply himself with provisions for three months. Those two little
creatures, what should they know?
Small knowledge has not the compass of
great knowledge any more than a short year has the length of a long
year. How can we tell that this is so? The fungus plant of a
morning knows not the alternation of day and night. The cicada
knows not the alternation of spring and autumn. Theirs are short
years. But in the south of Chu there is a mingling (tree) whose
spring and autumn are each of five hundred years' duration. And in
former days there was a large tree which had a spring and autumn
each of eight thousand years. Yet, Peng Tsu is known for reaching a
great age and is still, alas! An object of envy to
all!
It was on this very subject that the
Emperor Tang spoke to Chi, as follows: "At the north of Chiungta,
there is a Dark Sea, the Celestial Lake. In it there is a fish
several thousand li in breadth, and I know not how many in length.
It is called the k’un. There is also a bird, called the p’eng, with
a back like Mount Tai, and wings like clouds across the sky. It
soars up upon a whirlwind to a height of ninety thousand li, far
above the region of the clouds, with only the clear sky above it.
And then it directs its flight towards the Southern Ocean.
"
And a lake sparrow laughed, and said: Pray,
what may that creature be going to do? I rise but a few yards in
the air and settle down again, after flying around among the reeds.
That is as much as any one would want to fly. Now, wherever can
this creature be going to?" Such, indeed, is the difference between
small and great.
Take, for instance, a man who creditably
fills some small office, or whose influence spreads over a village,
or whose character pleases a certain prince. His opinion of himself
will be much the same as that lake sparrow's. The philosopher Yung
of Sung would laugh at such a one. If the whole world flattered
him, he would not be affected thereby, nor if the whole world
blamed him would he be dissuaded from what he was doing. For Yung
can distinguish between essence and superficialities, and
understand what is true honor and shame. Such men are rare in their
generation. But even he has not established
himself.
Now Liehtse could ride upon the wind.
Sailing happily in the cool breeze, he would go on for fifteen days
before his return. Among mortals who attain happiness, such a man
is rare. Yet although Liehtse could dispense with walking, he would
still have to depend upon something.
As for one who is charioted upon the
eternal fitness of Heaven and Earth, driving before him the
changing elements as his team to roam through the realms of the
Infinite, upon what, then, would such a one have need to
depend?
Thus it is said, "The perfect man ignores
self; the divine man ignores achievement; the true Sage ignores
reputation."
The Emperor Yao wished to abdicate in favor
of Hsu Yu, saying, "If, when the sun and moon are shining, the
torch is still lighted, would it be not difficult for the latter to
shine? If, when the rain has fallen, one should still continue to
water the fields, would this not be a waste of labor? Now if you
would assume the reins of government, the empire would be well
governed, and yet I am filling this office. I am conscious of my
own deficiencies, and I beg to offer you the
Empire."
"You are ruling the Empire, and the Empire
is already well ruled," replied Hsu Yu. "Why should I take your
place? Should I do this for the sake of a name? A name is but the
shadow of reality, and should I trouble myself about the shadow?
The tit, building its nest in the mighty forest, occupies but a
single twig. The beaver slakes its thirst from the river, but
drinks enough only to fill its belly. I would rather go back: I
have no use for the empire! If the cook is unable to prepare the
funeral sacrifices, the representative of the worshipped spirit and
the officer of prayer may not step over the wines and meats and do
it for him."
Chien Wu said to Lien Shu, "I heard Chieh
Yu: talk on high and fine subjects endlessly. I was greatly
startled at what he said, for his words seemed interminable as the
Milky Way, but they are quite detached from our common human
experience."
"What was it?" asked Lien
Shu.
"He declared," replied Chien Wu, "that on
the Miao-ku-yi mountain there lives a divine one, whose skin is
white like ice or snow, whose grace and elegance are like those of
a virgin, who eats no grain, but lives on air and dew, and who,
riding on clouds with flying dragons for his team, roams beyond the
limit's of the mortal regions. When his spirit gravitates, he can
ward off corruption from all things, and bring good crops. That is
why I call it nonsense, and do not believe it."
"Well," answered Lien Shu, "you don't ask a
blind man's opinion of beautiful designs, nor do you invite a deaf
man to a concert. And blindness and deafness are not physical only.
There is blindness and deafness of the mind. His words are like the
unspoiled virgin. The good influence of such a man with such a
character fills all creation. Yet because a paltry generation cries
for reform, you would have him busy himself about the details of an
empire! "Objective existences cannot harm. In a flood which reached
the sky, he would not be drowned. In a drought, though metals ran
liquid and mountains were scorched up, he would not be hot. Out of
his very dust and siftings you might fashion two such men as Yao
and Shun. And you would have him occupy himself with
objectives!"
A man of the Sung State carried some
ceremonial caps to the Yueh tribes for sale. But the men of Yueh
used to cut off their hair and paint their bodies, so that they had
no use for such things.
The Emperor Yao ruled all under heaven and
governed the affairs of the entire country. After he paid a visit
to the four sages of the Miao-ku-yi Mountain, he felt on his return
to his capital at Fenyang that the empire existed for him no
more.
Hueitse said to Chuangtse, "The Prince of
Wei gave me a seed of a large-sized kind of gourd. I planted it,
and it bore a fruit as big as a five bushel measure. Now had I used
this for holding liquids, it would have been too heavy to lift; and
had I cut it in half for ladles, the ladles would have been too
flat for such purpose. Certainly it was a huge thing, but I had no
use for it and so broke it up."
"It was rather you did not know how to use
large things," replied Chuangtse. "There was a man of Sung who had
a recipe for salve for chapped hands, his family having been
silk-washers for generations. A stranger who had heard of it came
and offered him a hundred ounces of silver for this recipe;
whereupon he called together his clansmen and said, 'We have never
made much money by silk-washing. Now, we can sell the recipe for a
hundred ounces in a single day. Let the stranger have
it.'
"The stranger got the recipe, and went and
had an interview with the Prince of Wu. The Yueh State was in
trouble, and the Prince of Wu sent a general to fight a naval
battle with Yueh at the beginning of winter. The latter was totally
defeated, and the stranger was rewarded with a piece of the King's
territory. Thus, while the efficacy of the salve to cure chapped
hands was in both cases the same, its applications were different.
Here, it secured a title; there, the people remained silk-washers.
Now as to your five-bushel gourd, why did you not make a float of
it, and float about over river and lake? And you complain of its
being too flat for holding things! I fear your mind is stuffy
inside."
Hueitse said to Chuangtse, "I have a large
tree, called the ailanthus. Its trunk is so irregular and knotty
that it cannot be measured out for planks; while its branches are
so twisted that they cannot be cut out into discs or squares. It
stands by the roadside, but no carpenter will look at it. Your
words are like that tree -- big and useless, of no concern to the
world."
"Have you never seen a wild cat," rejoined Chuangtse, "crouching
down in wait for its prey? Right and left and high and low, it
springs about, until it gets caught in a trap or dies in a snare.
On the other hand, there is the yak with its great huge body. It is
big enough in all conscience, but it cannot catch mice. Now if you
have a big tree and are at a loss what to do with it, why not plant
it in the Village of Nowhere, in the great wilds, where you might
loiter idly by its side, and lie down in blissful repose beneath
its shade? There it would be safe from the axe and from all other
injury. For being of no use to others, what could worry its
mind?"
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