奧修談呂洞賓- 金色花的奧秘第2章

奧修談呂洞賓-金色花的奧秘

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裡的siscourse的語音檔裡下載The secret of secrets

CHAPTER 2

Empty Eyes

12August 1978 am in Buddha Hail

The first question:

Question 1

LATELY SEVERAL FRIENDS HAVE ASKED ME IF I WAS SCEPTICAL TOWARDS SANNYAS, THE ASHRAM AND YOU. I HAD TO ADMIT TO THE TRUTH AND SAID, 'YES, AT TIMES I AM： THIS LEFT ME WITH A FEELING OF GUILT. HAVE I COMMITTED SOME UNFORGIVABLE, SACRILEGIOUS CRIME OR IS IT NATURAL TO BE SCEPTICAL OUT OF BEING SURE? I DO NOT KNOW IF YOU ARE ENLIGHTENED. I CAN ONLY FEEL YOUR BEAUTY AND TRUST.

第一個問題：

最近有一些朋友問我是否對你以及對成為門徒，以及這個社區感到懷疑。我必須承認「是的，有時候我會感到懷疑。」但這讓我感到有罪惡感，我覺得自己犯了不可原諒的錯，這是自然的嗎？事實上我不知道你是否成道了，我只能感覺到你的美以及信任。

Bhava, faith is afraid of doubt - afraid because it has repressed it. And whatsoever you repress you will remain afraid of, because it is always there deep inside you, waiting to take revenge, and whenever the opportunity arises it is going to explode in you with vengeance. Your faith sits on an earth-quake and every day the doubt becomes stronger, because every day you have to repress it. Sooner or later it is more than you can repress, it is more than your faith. Then it simply throws your faith away.

巴瑪，『相信』害怕『懷疑』，因為你壓抑它，然而所有你壓抑的事情你都會感到害怕，因為它深深的在你裡面，等待機會報復，一旦機會來了它就會爆發，『相信』就像坐在地震上面而『懷疑』每天都愈來愈強壯，因為你每天都壓抑它，遲早它會超過你的負荷，比你的『相信』還要大，你只好扔掉你的『相信』。

But trust is not afraid of doubt because trust is not against doubt. Trust uses doubt, trust knows how to use the energy contained in doubt itself. That’s the difference between faith and trust. Faith is false; it creates a pseudo kind of religion, it creates hypocrites. Trust has a sublime beauty and truth about it. It grows through doubt, it uses doubt as manure, it transforms doubt. Doubt is a friend, doubt is not the enemy.

但是『信任』不害怕『懷疑』，因為『信任』不反對『懷疑』，『信任』使用『懷疑』，『信任』知道如何使用『懷疑』的能量，那是『相信』與『信任』不同的地方。

『相信』是錯誤的，它創造出虛假的宗教，它創造出偽君子，『信任』有它輝煌與壯麗的美，它透過『懷疑』成長，『懷疑』是它的肥料，它轉換『懷疑』，『懷疑』是朋友不是敵人。

And unless your trust has moved through many doubts it will remain impotent. From where will it gather strength, from where will it gather integration? If there is no challenge it is bound to remain weak.

但除非你的『信任』透過很多『懷疑』來成長，它會維持是虛弱的，它要如何變得強壯？它要如何整合？如果沒有挑戰它一定會保持是虛弱的。

Doubt is a challenge. If your trust can respond to the challenge, can befriend your doubt, it will grow through it. And you will not be a split person - deep down doubting and just on the surface faithful, believing - you will have a kind of unity, you will be an individual, undivided. And that individuality is what is called 'soul5 in the old religions.

『懷疑』是一個挑戰，如果你的『信任』能夠做出回應，能夠與『懷疑』做朋友，它將透過『懷疑』成長，你將不會變成一個分裂的人；在深處『懷疑』而表面上『相信』。你將變得和諧，變成一個個體，但是不分裂，而這種『個體性』宗教把它稱為『靈魂』。

The soul is arrived at through doubt, not through believing. Belief is just a mask: you are hiding your original face. Trust is a transformation: you are becoming more illumined. And because you are using doubt as a challenge, as an opportunity, there is never any repression. Slowly slowly doubt disappears, because its energy has been taken by trust.

『靈魂』要透過『懷疑』到達，不是透過『相信』，『相信』只是一個面具；你在隱藏你原始的臉。『信任』是一個轉換過程，你變得更明亮，且因為你把『懷疑』當作是一個挑戰，一個機會，從來沒有壓抑，慢慢地，慢慢地，『懷疑』消失了，因為它的能量轉換為『信任』了。

Doubt, in fact, is nothing but trust growing. Doubt is trust on the way. Always think of doubt in such a way: that doubt is trust on the way. Doubt is inquiry and trust is the fulfillment of the inquiry. Doubt is the question and trust is the answer. The answer is not against the question - there will be no possibility of any answer if there is no question - the question has created the occasion for the answer to happen.

懷疑事實上就是成長中的信任，懷疑是走在往信任前進的路上，永遠要這樣想，懷疑就是走在往信任前進的路上，懷疑是探索而信任是探索的實現，懷疑是問題而信任是答案，答案並不反對問題──如果沒有問題永遠不會有答案，問題創造出機會讓答案能夠浮現。

So, please, never feel guilty around mc. I am utterly against any kind of guilt. Guilt is absolutely wrong.

所以請你在我身邊永遠不要有罪惡感，我徹底反對所有形式的罪惡感。罪惡感是完全錯誤的，

But it has been used by the priests and the politicians and the puritans down the ages - for centuries. Guilt is a strategy, a strategy to exploit people, to make them feel guilty. Once you have succeeded in making them feel guilty, they will be your slaves. Because of the guilt they will never be integrated enough.

它被神職人員、政客、衛道人士使用多年──好幾世紀，罪惡感是用來剝削人的策略；如果你能夠成功的讓人感到罪惡感，他們才會成為你的奴隸，因為他們永遠無法變得完整。

Because of the guilt they will remain divided. Because of the guilt they will never be able to accept themselves, they will be always condemning. Because of the guilt they will be ready to believe in anything, just to get rid of guilt. They will do anything - any nonsense, any nonsense ritual they will perform - just to get rid of the guilt. Down the centuries the priest has made people guilty. All the so-called religions exist on your guilt, they don't exist on the existence of God. They have nothing to do with God and God has nothing to do with them. They exist on your guilt.

因為罪惡感，人保持是分裂的，因為罪惡感，人們永遠無法接受自己，永遠譴責自己，因為罪惡感，人們準備相信任何事情，為了擺脫罪惡感，人們願意做任何事情，任何愚蠢的儀式都可以，只要能夠擺脫罪惡感。好幾世紀以來，神職人員已使人們變得內咎，所謂的宗教都是因你的罪惡感存在，宗教並不是因為神的存在而存在。關於神，宗教什麼也沒做，同樣地，神也沒做什麼宗教活動。宗教純粹為了罪惡感存在，

You are afraid, you know that you are wrong: you have to seek the help of somebody who is not wrong. You know that you are unworthy: you have to bow down, you have to serve those who are worthy. You know that you cannot trust your-self, because you are divided.

你很恐懼，你認為自己是錯誤的，你必須尋求那些正確的人的協助，你認為自己是不值得的，你必須趴在某人腳下，你必須服侍那些值得的人。你知道你不能相信自己，因為你是分裂的。

Only an undivided person can trust himself, his feeling, his intuition. You are always shaking, trembling inside; you need somebody to lean on. And once you lean on somebody, once you become dependent on somebody, you remain childish, you never grow. Your mind age remains that of a child. You never attain to any maturity, you never become independent. And the priest does not want you to become independent. Independent, and you are lost to him; dependent, and you are his whole market-place, his whole business.

唯有一個不分裂的人可以信任他自己──信任他的感覺，信任他敏銳的洞察力。你永遠在搖動，內在顫抖著，想要依靠，需要依賴某人，然而一旦你依賴某人，你就一直是孩子氣的，你從不成長。你的心智年齡停留在孩子的階段，從沒有達到成熟，你從不變得獨立。而神職人員不希望你變得獨立，這樣他就失去對你的掌控，你的依賴是他全部的市場，他全部的生意。

I am utterly against any kind of guilt. Remember it always: if you start feeling guilty about something around me, then you are doing it on your own, then you are still carrying the voices of your parents, the priests within you; you have not yet heard me, you have not yet listened to me. I want you to be totally free of all guilt.

我完全反對任何形式的罪惡感，如果你開始對我感到罪惡感，記住，那是你自己造成的，你內在仍攜帶著父母、神父的聲音，你還沒有聽到我，你沒有聽到我在說什麼，我要你從所有罪惡感中解脫出來，

Once you are free of guilt you are a religious person. That's my definition of a religious person.

而一旦你從罪惡感中解脫出來，你才是一個具有宗教性的人，這是我對宗教人士的定義。

Use doubt - doubt is beautiful - because it is only through doubt that the trust attains to maturity. How can it be otherwise? It has to be beautiful - it is only through doubt that the trust becomes centered. It is only through doubt that the trust flowers, blooms. It is the dark night of doubt that brings the golden morning closer to you. The dark night is not against the dawn, the dark night is the womb for the dawn. The dawn is getting ready in the very being of the dark night.

使用懷疑──懷疑是很美的，唯有透過懷疑信任才能達到成熟，它怎麼可能是其他的？懷疑必定是很美的──只有透過懷疑，信任才能成為中心，只有透過懷疑，信任才能盛開出花朵，懷疑的黑夜將金色的早晨拉近你，黑夜並不反對破曉曙光，黑夜是黎明的子宮，黎明在暗夜中醞釀著。

Think of doubt and trust as complementary: just as man and woman are, just as night and day, summer and winter, life and death. Always think of those pairs in terms of inevitable complementariness, never think in terms of opposition. Even though on the surface they seem to be opposed, deep down they are friends, helping each other.

記住，懷疑與信任是互補的──就像男人與女人，白天與黑夜，夏天與冬天，生命與死亡，要一直記住這個成對性，這個互補，永遠不要認為這是對立的，即使表面上看來似乎是如此，在深處他們是朋友，互相幫助彼此。

Think of a person who has no trust: he will not have any doubt either, because he has nothing to doubt about. Just think of a person who has no trust at all - how can he doubt, what has he to doubt? Only a man of trust has something to doubt. Because you trust, hence you doubt. Your doubt proves your trust, not otherwise. Think of a man who cannot doubt - how can he trust? If he is even incapable of doubt, how can he be capable of trust?

想想看一個沒有信任的人，他也將不會有任何懷疑，因為他沒有什麼可以懷疑的，只要想想看一個一點信任都沒有的人，他要如何懷疑？他可以懷疑什麼？只有一個有信任的人才會去懷疑什麼；因為你信任，所以你懷疑。你的懷疑證明你的信任，沒有別的方法。想想看一個不能懷疑的人，他要如何信任？如果他沒有懷疑的能力，他如何能夠有能力信任？

Trust is the highest form of the same energy; doubt is the lowest rung of the same ladder and trust is the highest rung of the same ladder. Use doubt, use it joyfully.

信任是同樣能量的最高型式。懷疑是同一個梯子的最低階，信任是最高階。所以，使用你的懷疑，懷著喜悅使用它。

There is no need to feel guilty at all. It is perfectly human and natural to feel great doubts about me sometimes and great doubts about what is going on here. It is perfectly human - there is nothing extraordinary in it. If it doesn't happen, then something seems to be abnormal. But remember that one has to reach to the trust. Use doubt, but don’t forget the goal, don’t forget the highest rung of the ladder. Even if you are standing on the lowest, look at the highest. You have to reach there. In fact, doubt is pushing you towards that because nobody can feel at ease with doubt.

一點也不需要感到罪惡感，對於我以及關於這裡正在發生什麼感到懷疑是完全自然且具有人性的，那是絕對的人性──一點也不稀奇，如果它沒有發生，那倒是有點不對勁了，但是記住，一個人必須達到信任，使用懷疑，但是不要忘記目標，不要忘記梯子的最高階，即使你正站在最低階的梯子上，看向最高階的地方──你必須抵達那裡，事實上，就是懷疑在推進你，因為你無法對它感到安心自在。

Have you not watched it? When there is doubt there is uneasiness. Don’t change that uneasiness, don’t interpret that uneasiness as guilt. Yes, uneasiness is there, because doubt means you are uncertain of the ground you are standing on, doubt means you are ambiguous, doubt means you are not yet a unity. How can you be at ease? You are a crowd, you are not one person, you are many persons. How can you be at ease? There must be great noise inside you, one part pulling you in this direction and another part in that direction. How can you grow if you are pulled in so many directions simultaneously? There is bound to be unease, tension, anguish, anxiety.

你沒有注意過嗎，當懷疑昇起的時候你就會感到不安，不要改變那個不安，不要像壓抑罪惡感那樣去壓抑它，是的，不安會存在，因為懷疑意味著你對所處的地方感到不確定。懷疑意味著你是困惑的，懷疑意味著你還不是整體──你要如何安心自在？你是一個『群眾』，你不是一個整合的人。你是『許多人』──你要如何感到安心自在？在你裡面一定有很多噪音，一部分把你拉向那邊，一部分把你拉向這邊，如果同時你被拉向這麼多方向，你要如何成長？那一定會讓你感到不安、緊張、痛苦與焦慮。

Nobody can live with doubt and in doubt. Doubt pushes you towards trust, doubt says, ’Go and find a place where you can relax, where you can be totally.’ Doubt is your friend. It simply says, ’This is not the home. Go ahead, search, seek, inquire.’ It creates the urge to inquire, to explore.

沒有人能夠活在懷疑裡面，懷疑把你往信任推進，懷疑說，「去找一個地方讓你能夠放鬆，讓你能夠存在，完全地存在。 」懷疑是你的朋友，它純粹的是在說：「進步吧──詢問，探索、尋找。」它產生去探索，去尋找的驅策力。

Once you start seeing doubt as a friend, as an occasion, not against trust but pushing you towards it, suddenly, guilt disappears. There is great joy. Even when you doubt, you doubt joyously, you doubt consciously, and you use doubt to find trust. It is absolutely normal.

一旦你開始視懷疑為朋友，把它看做一個機會，不要反對他而是讓它推動你，突然間罪惡感消失了，只有極大的喜悅，即使你懷疑，你也會懷疑得很喜樂，你會很有覺知的去懷疑，你使用懷疑去找到信任──這是很正常的事情。

You say, ’I do not know if you are enlightened.’

你說：「我不知道你是否成道了。」

How can you know it? There is no way to know it unless you become enlightened. How can you know what has happened to me unless it happens to you too? It is absolutely right to feel that you cannot trust me sometimes. The miracle is that sometimes you can trust. Just those few moments will be enough. Don’t be worried. Trust has such infinite power. Trust is just like light and doubt is like darkness.

你要如何知道？除非你也變成成道的，你要如何知道發生在我身上的事情？除非它也發生在你身上，有時候你會感到不能信任我，那是完全正常的，有時你會感到對我是信任的，那才是奇蹟──但即使只有幾個片刻就已經是足夠的了，不要擔心，信任具有無限的力能，信任就像是光而懷疑就像黑暗，

Just a small candle of trust is enough to destroy the darkness of ages.

The darkness cannot say, I have lived in this place for so long, I cannot leave so easily and I cannot leave only because of this small candle.5 Even a small candle is more potential than the darkness of ages, of centuries, of thousands of lives. But it will have to go... once the light is there it has to go.

只要一點點信任的燭光就可以摧毀好幾世以來的黑暗。黑暗沒辦法說：「我住在這個地方很久了，我沒辦法這麼輕易地離開，我不會因為這麼小的燭光就離開。」即使小小的燭光也比好幾千世，好幾世紀以來的黑暗更有潛力，黑暗必須離開……一旦光在那裡，黑暗必須消失。

Those few moments of trust - let them be far and few in between, don’t be worried - they are enough to destroy all your doubts, slowly slowly. And by ’destroying’ i mean just releasing the energy contained in doubt. Just breaking the shell called doubt... and deep inside you will find the pure energy to trust. Once it is released more and more trust will be available to you.

那些信任的少數片刻，雖然它們是罕見且稀少的，不用擔心，慢慢地，慢慢地，他們足夠摧毀你所有的黑暗。我所說的『摧毀』意味著去釋放懷疑所包含的能量，只要把懷疑的殼打破……你將發現純粹信任的能量，一旦懷疑愈來愈被釋放出來，信任對你將會變成可能的。

You say, ’I do not know if you are enlightened.’

你說：「我不知道你是否成道了。」

Good that you don’t believe. if you start believing you will stop seeking. A believer never moves - he has already believed. That’s why there are millions of people worshipping in the churches, temples, mosques, GURUDWARA... But their worship is out of belief; because it is out of belief, those millions of people remain irreligious. They don’t search for God, they don’t seek God - they have already accepted. Their acceptance is lame; they have not struggled for it, they have not earned it.

很好，因為你不相信，一旦你相信了你就會停止尋找。一個相信的人從不移動──因為他已經相信了，那就是成千上萬的人在教堂、寺廟、清真寺裡面所做的事情，他們的崇拜來自於『相信』。因為他們的『相信』，這些人一直維持是沒有宗教性的，他們不尋找神，他們不探索神，他們的相信是很薄弱的，因為他們尚未掙得它，它們還沒有透過奮鬥得到它。

You have to fight, you have to struggle, you have to earn. Nothing is without a price in life; you have to pay the price. They have not paid the price. And they think that just by worshipping in a temple they will attain? They are utter fools, they are wasting their time! All their worship is just an illusion.

你必須努力，你必須奮鬥，你必須掙得它，在生命裡沒有什麼事情可以不勞而獲，你必須付出代價，他們沒有付出努力，他們以為在教堂裡面進行崇拜就能夠達成嗎？他們完全是笨蛋，在浪費自己的時間，所有的崇拜都只是幻象。

The really religious person cannot believe; he searches. Because he cannot believe, he remains in doubt, and nobody can be at rest with doubt. One has to seek and search and to find. Doubt goes on gnawing at your being, goes on goading you: ’Search, seek, find, and don’t be contented before you have found.’

真正具有宗教性的人不相信，他尋找──因為他不相信，他保持是懷疑的，而沒有一個人能再懷疑裡面休息。一個人必須探索，尋找，發現，懷疑持續地緊咬你的存在，持續的刺激你，「去探索，去尋找，去發現，在這之前不要感到滿足。 」

Good that you cannot believe. Only remember: there is no need to believe and there is no need to disbelieve. And that’s happening. And I am happy.

你不能相信是很好的，但是記住，不需要相信也不需要不相信。

You say, ’I can only feel your beauty and trust.’

你說：「我只能感覺到你的美，以及信任。」

That's all that is needed. That's enough, more than enough; that will become the boat to the other shore. If you can feel my love, if you can feel my trust in you, if you can feel my hope in you, if you can see that something beautiful has happened although you don’t know what exactly it is - you cannot define it and you cannot explain it - but you can even feel that something of the beyond...

這已經太夠了，這將會成為到達彼岸的船──如果你感覺到我的美，如果你感覺到我的信任，如果你看到很多很美的事情發生了──雖然你不知道它是什麼，你無法定義它，你無法解釋它，但你在深處感覺到一些東西……

That’s what beauty is: beauty is always of the beyond. Whenever you see a rose flower and you say, ’It is beautiful,’ what do you mean? You say you have seen something of the beyond. Something invisible has become visible to you; you cannot prove it. If somebody else standing by your side denies seeing any beauty in the rose, you cannot prove it to him - there is no way. You will just have to shrug your shoulders. You will say, 'Then nothing can be done about it. I see and you don't see, and that is that.'

那就是美，美永遠是在深處。當你看到一朵玫瑰花，然後你說：「好美！」你是指什麼？你是在說你在深處看到某些東西，一些不可見的東西被你看到了，你沒有辦法證明，如果有人站在旁邊否認你所看到的美，你將無法證明──那是不可能的，你只能聳聳肩然後說：「關於這點我無能為力，我看到了，你沒看到，就是這樣。」

You cannot go to the scientist to dissect the rose and find whether it contains beauty or not. It does not contain it; the beauty is not contained in the rose. The beauty is from the beyond, it simply dances on the rose. Those who have eyes, they will see; those who don't have eyes, they will not see. You can take the rose to the chemist; he will dissect it, he will find everything that is in the rose - but beauty is not in the rose.

你無法請科學家把玫瑰花解剖，找出它是否包含『美』在裡面。玫瑰並沒有包含『美』在裡面，那個美來自於那超越的，它在玫瑰上舞動，那些有眼睛的人看得到，那些沒有眼睛的人則看不到。你可以把玫瑰花拿給化學家做檢驗──他會解剖它，他會找出所有玫瑰的元素──但是它找不到『美』這個元素。

The rose was just an occasion for beauty to descend from the beyond. The rose was just a screen for the beauty to play upon. The rose was just a stage for the drama to happen; it is not the drama itself. You take the rose away, you dissect the rose, you cut it into pieces, you find all the constituents - but beauty is not a constituent of the rose, although without the rose the beauty cannot descend.

玫瑰是一個讓存在能夠灑落『美』的機會，玫瑰是一個讓『美』能夠在其中舞動的地方，玫瑰是一個讓戲劇能夠上演的舞台，它本身不包含這齣戲，你把玫瑰摘走，解剖它，把它分成一片一片，找出他所有組成元素，但是找不到『美』，雖然說沒有玫瑰，『美』無法灑落。

It is just like the sun rises in the morning and the rays are dancing on the lotus pond. You don't see the rays themselves, you can’t see. That’s what THE SECRET OF THE GOLDEN FLOWER says: you can't see essence, you can't see life, all that you see are only consequences .

就像日出的光在蓮花池畔舞動，你無法看到光本身，那就是「金色花的秘密」所說的，你無法看到本質，你無法看到生命本身，你只能看到結果。

Have you ever seen the light itself? No, you have never seen it. If you think you have seen light itself, you have not thought about it, you have not pondered over it. You have seen lighted things, you have not seen light itself. You have seen the lighted pond, you have seen the lighted lotus, you have seen the lighted face of your woman or man or your child, you have seen the lighted world, but have you seen the light itself? If there is nothing for the light to play upon, you will not be able to see it.

你曾經直接看到光本身嗎？不，你從來沒有看到過它，如果你認為你可以看到它，你一定沒有仔細想過，沒有好好推敲過。你看到的是被光照亮的東西而不是光本身，你曾經看過被光照明的池塘，你曾經看過被光照亮的蓮花，你曾經看過被光照亮的；你的男人，你的女人，你的小孩的臉，你可以看到變亮的世界，但是你曾經看到光本身嗎？如果沒有光可以灑落的地方，你就看不到它。

That’s why the moment the astronauts go away from the earth, even in the daytime, the sky is dark, utterly dark, because you cannot see light itself and there is nothing there for the light to play upon. Hence the infinite sky is dark. You see light on the stars because stars become the playground for the light, but surrounding the stars it is all darkness because there is nothing to obstruct the light. And unless light is obstructed you cannot see it.

那就是為何當太空人飛離地球，雖然在白天但天空看起來是黑暗的，完全的黑暗，因為你看不到光本身，而且那邊沒有任何事物讓光展現，因此廣闊無限的天空都是黑暗的。你在星星上可以看到光，因為星星成為光放射的底子，但是星星的周圍卻是一片黑暗，因為周圍沒有任何阻塞物可投射光，然而除非光被擋住了你才看得到。

You cannot see enlightenment, you can see only the consequence of it. You cannot see what has happened to me, but you can see something has happened, something like x. There is no need to call it enlightenment either, just x will do. Something mysterious has happened. And the more you feel me, the more you will become aware of it; and when you become more aware of it, something inside you will start responding to it. What has happened to me can trigger a process in you. It cannot be the cause of your enlightenment, remember; your enlightenment will not be the effect of my enlightenment. There is no cause/effect relationship between the Master and the disciple, there is a totally different kind of relationship.

你無法看到成道，你只能看到結果，你不能看見我身上發生了什麼，但是你可以看見某些事情發生了；姑且將之稱之為X事件，不需要稱之為成道，稱之為X事件即可，某些神祕的事情發生了，當你愈是去感覺我，這種感覺就愈深，你內在某些東西開始會產生反應，在我身上發生的事情會觸發你內在的程序，但是這不會是你的成道的原因，你的成道並不是因為被我的成道影響而造成，師父與門徒之間沒有因與果的關係，那是一個完全不同的關係。

Just in this century Carl Gustav Jung was able to penetrate into the mystery of that different kind of relationship. He calls it ’synchronicity’. Cause and effect is a scientific relationship; synchronicity is a poetic relationship. By ’synchronicity’ what is meant is that if something has happened somewhere and you become available to it, you remain vulnerable to it, something can start responding in you parallel to it. But it has not been the cause of it, it cannot cause it.

就在這個世紀，卡羅哥斯塔金(Carl Gustav Jung)對於這種神秘關係穿透得非常深，他把它稱之為『同步性』。因與果是科學上的關係，而『同步性』是詩意的關係，它的意思是當某件事情發生了，而你是敞開且可取用的，你難以抵擋，你內在產生平行的回應，但並不是這件事情造成它。

It is just like somebody is playing beautiful music and a great desire arises in you to dance. It is not caused by the music, it is a parallel response in you. Something that was fast asleep in you - the energy to dance - has been hit; not caused, just hit, provoked, inspired. It is synchronicity. If it is a cause then it will happen to everybody.

就像某人演奏出很美的音樂，而你升起了想要跳舞的慾望，這不是音樂造成的，這是你內在的平行回應，某種在你裡面沉睡的東西──跳舞的能量──被打擊到了，沒有原因，只是被打擊，被激起，被刺激，被撩撥，這就是同步性，如果這是因與果的關係，那它應該會發生在每一個人的身上。

For example, you are here, three thousand sannyasins are present. I am available to all of you, but you are not all available to me or, even if you are available to me, you are available in different ways. The quality differs, the quantity differs. If I can be a cause of your enlightenment, then all three thousand of you will become enlightened. But I am not the cause, I can only become a catalytic agent. But for that, you have to be open towards me. If I were a cause, there would be no need for you to be open to me. Fire burns whether the wood is open to it or not; it is a cause. Water evaporates at hundred-degree heat; whether it is open to the heat or not doesn't matter.

舉例來說，你在這裡，三千個桑雅生(門徒)也在這裡，我對你們全部都是可取的，但你們對我來說並非是全部可取的，即使你對我是可取的，也有很多不同方式，那品質是不同的。如果我是你成道的原因，那在座三千人都應該成道了，但我不是原因，我只是催化媒介，你必須對我敞開；如果我是原因，那你並不需要對我敞開。火的燃燒無關乎木材的敞開與否，那是因造成果，水在一百度時煮沸也無關乎水的敞開與否。

Cause and effect is a blind relationship, it is materialistic: it is between matter and matter. But synchronicity is not material, it is spiritual, it is poetic, it is a love affair. If you become open to me, something will start happening to you. And remember, I am not the cause of it. You need not thank me, you need not be grateful to me. I am not the cause of it. If anybody is the cause of it it is you, because you opened towards me. I could not have done it alone. There is no doing on my part. I am present, all that is needed is that you also be present here and something will start happening. And nobody is doing it, neither I am doing it nor are you doing it. I am available, you become available, and these two energies fall into a love affair, they start dancing together.

因與果的關係是盲目的關係，是唯物主義的，那是物質與物質之間的關係，但是『同步性』不是物質的關係，它是精神的，它是詩意的，它是一個愛的事件，如果你對我敞開，某些事情就會開始發生，但是記住，並不是我造成它，你不需要對我說謝謝，你不用感激我，因為這並不是我造成的。如果有人造成它，那就是你自己造成的，那是因為你的敞開。我無法獨自做它，事實上我什麼也沒做，我只是存在，而你也在，所以某些事情開始發生。沒有人做它，不是我也不是你，我是可取的，你也是可取的，然後兩個能量掉到愛裡面，它們開始跳舞。

So don't be worried that you cannot know about my enlightenment.

You say, 'I can only feel your beauty and trust.'

This is enough. This will do. And once it has happened in you, you will know. To know a Buddha one has to become a Buddha, to know a Christ one has to be a Christ.

所以不需要擔心我是否是成道的，你說：「我只能感覺到你的美以及信任」──這已經足夠了，當它發生在你身上的時候，你就會知道。要知道一個佛必須變成佛，要知道基督必須變成基督。

The second question:

Question 2

IN THE PAST FEW WEEKS, JUST WHEN I AM FEELING OVERWHELMED WITH THE MYSTERY AND MIRACLE OF LIFE AND THIS WORLD, I SUDDENLY FEEL EVERYTHING OUTSIDE ME DESCENDING CLOSER AND CLOSER UNTIL IT GOES INSIDE MY EYES. I THEN FIND MYSELF LOOKING AT WHAT SEEMS LIKE A ONE-DIMENSIONAL SCREEN SITTING JUST AT MY EYES. IT SEEMS AS THOUGH THERE IS NOTHING BUT ME AND I AM SO ALONE. BUT THEN PEOPLE ARE ON THE SCENE INTERACTING WITH ME AND I BECOME CONFUSED. AND WHAT ABOUT YOU? YOU ALSO SEEM JUST PART OF THE PAINTING.

EVEN THOUGH THIS LASTS ONLY A FEW SECONDS, I BECOME SO TERRIFIED WHEN THIS HAPPENS. IS THIS MY MIND PLAYING WITH ME? HOW COULD I REALLY BE SO ALONE?

在過去的幾週裡，當我正在感覺生命那壓倒性的神秘與奇蹟，以及這個世界，我突然感到外在的事物往下掉，愈來愈靠近，愈來愈靠近，一直到最後進入我的眼睛，我發現我自己看著一個看似單面的螢幕座落在眼前，那就像是一切都不存在了，只剩下我，我感到很孤獨，跟人們的互動就像是一齣戲，而你呢，就像一幅畫的一部分，

雖然僅有幾秒鍾，當它發生的時候我感到很害怕，這是我的頭腦跟我玩的把戲嗎？我為何會變得如此孤獨？

Maitri, one is alone - aloneness is ultimate - but aloneness is not loneliness. You are not lonely. And that’s where the whole misunderstanding lies and that’s what makes you so terrified. To be lonely means you are missing the other. To be lonely is a negative state. To be lonely means you are feeling empty: you are searching for the other - you believe in the other, you depend on the other - and the other is not there. And because the other is not there, there is great nothingness, but that nothingness is a kind of negative nothingness. You are groping for the other, and you cannot find the other, and everything starts disappearing. And when everything starts disappearing the real problem is that you cannot remain yourself.

瑪替，每個人都是單獨的，單獨是最終的，單獨不是孤獨，你並不孤獨，你的誤解造成你的恐懼，孤獨是指你思念某人，孤獨是一種負向的狀態，孤獨意味著你感到空虛，你在尋找某人，你相信某人，你依賴某人──而那個人並不在。由於那個人不在，你感到很大的無價值感，而無價值感是一種負向狀態，你找尋某人而那個人不在，所以你感到失望。所有事情開始消失，而問題在於，你無法安於自己。

When everything else has disappeared, you will have to disappear too, because you depend on others, you are just a reflection of the others. You have seen your face in the eyes of others; they have been mirrors. Now there are no longer any mirrors, who are you? All has disappeared, then how can you remain in this loneliness? You also start evaporating and that creates great fear, the fear of death.

當每件事情開始消失，你也會開始消失，因為你依賴他們，你只是他們的回聲，你透過別人的眼睛來看自己的臉，他們是你的鏡子，現在鏡子不見了──你是誰？現在全部的事情都消失了，你要如何維持在孤獨裡？你開始蒸發，這會造成恐懼──死亡的恐懼。

The ego starts dying and the ego starts searching somewhere for somebody to cling to. And that’s why soon you start interacting with people.

自我逐漸死去，然後他會想找到某人可以抓住，那就是為何你馬上開始與人互動。

Out of the fear of death you start getting occupied with others again. And then great confusion is bound to be there because your natural being was moving into a deep nothingness but you became frightened and you pulled yourself out of it. You created a contradiction in the energy: the energy was going in and you jumped out, hence the confusion.

爲了逃離死亡，你再度開始想要佔據別人，這樣註定會有很大的困惑產生，因為你的本性開始往深處的空移動，但是你感到害怕，然後把自己拉出來，你的能量產生矛盾；能量往內移動而你向外逃離，因此產生困惑。

But aloneness is ultimate. And when I say aloneness is ultimate, I mean that there is only one, there are not many. You are not separate from existence.

但是單獨是最終的，當我說單獨是最終的，我指的是只有『一』，沒有『許多』，你和存在沒有分開

Nobody is separate from anybody else, existence is utterly one. The very idea of separation is our misery, the very idea that ’I am an island’ creates hell. Nobody is an island, we belong to the continent, we are part of this oceanic existence, past, present, future. In all directions and all dimensions, it is all one. In fact, the word alone means ’all-oneness’ 一 that is alone-ness. ’All one’ is alone.

沒有任何人跟別人是分開的，存在是完全的『一』，關於『分開』的想法是悲慘的，我是一個孤島的想法創造出地獄，我們屬於同一塊大陸，我們都是海洋般的存在的一部分。過去，現在，未來，所有的方向，所有的維度都是『一』，事實上，『單獨』這個字意味著『全部都是一』──那就是單獨的意思，『全部都是一』。

But for that, Maitri, you will have to go a little more into this nothingness. First the nothingness is negative; its outermost core, the shell part is negative. If you go a little deeper you will find the positive negativeness. The positive negativeness is what Buddha calls NIRVANA, enlightenment, SHUNYA. When you move deeper and you have crossed the shell part, the hard negative part, the dark part, suddenly there is light. The night is over.

瑪替，你必須再稍微深入這個『無物』，一開始這個『無物』是負向性的，負向性是它最外圍的核心，是它的殼，如果你再深入一點，你會發現『正向性的負向性』，這個『正向性的負向性』就是佛陀所說的涅盤(nirvana)，成道，訓亞(shunya)，如果你再深入一點，穿過外殼──堅硬的負向性的外殼，黑暗的部分，突然間，光就在那哩，黑夜結束了，

And then you feel a totally new kind of aloneness which you have never felt before, and then you know the distinction between loneliness and aloneness. In loneliness you were searching for the other, in aloneness the other has disappeared and so has disappeared the ego. Now there is nobody inside and nobody outside, and all is one. This unity, this absolute oneness brings benediction.

你感覺到一個全然新形式的單獨，是你從未感覺到過的，然後你會知道單獨與孤獨的差別。在孤獨時你會找尋別人，在單獨裡，別人消失了，自己也消失了，現在，沒有人在裡面也沒有人在外面，全部都是『一』。這個整體，這個純粹的單一性帶來祝福，

Then there is no fear, there cannot be, because now there can be no death - how can there be fear? The death has already happened, that which could die has died. Now you are in the world of immortality, you have found the elixir. This is the nectar we will be talking about again and again in these sutras of THE SECRET OF THE GOLDEN FLOWER. This is the nectar, AMRIT. This is the elixir, the philosopher’s stone.

沒有恐懼，不可能有恐懼，因為現在無法有死亡──要如何恐懼？死亡已經發生了，那能夠死的已經死了，現在你處於不死的世界裡，你已找到了鍊金藥，這就是金色花的秘密這本書裡面，我們會一再一再提到的仙丹，這就是仙丹、鍊金藥，瓊漿玉液，神酒，這就是點金石。

Once you have tasted of it, all death has disappeared, all time has disappeared, all distinctions have disappeared. Now you will see the tree as your extension, the cloud as your extension, or you as the extension of the tree. Now the center is everywhere and nowhere. The ’I’ does not exist anywhere anymore. The very word has become utterly false.

一旦你嚐過它，一切的死亡都消失了，所有的時間都消失了，所有的區別都消失了，現在你看一顆樹就像看到自己的延伸，看一朵雲就像看到自己的延伸，或者你就像是樹的延伸，現在，全世界都是中心，或者，沒有一個地方是中心，『我』不再存在了，『我』這個字變成是完全錯誤的。

Once a Christian missionary asked a Zen Master, ’Isn’t the end-point of man’s journey the union with God?’

The Zen Master said, ’The end-point of man’s journey is NOT union with God, because there has never been a separation. All that is needed is the flash of insight that makes one see it.’

曾經有一個基督教的傳教士問一個禪師：「人走到旅程的最終點，會與神合一嗎？ 」禪師說：「人走到旅程的最終點，不會與神合一 ，因為因為人與神從來沒有分開過，要如何合一？需要的只是『猛然閃現的覺察』。」

Tao, Zen, Tantra - their insight is far more deep than the so-called market-place religion. Christianity thinks in terms of joining with God, of being one with God, but the Zen Master’s insight is far more penetrating, and deeper. He says: But where has there been a separation? When? It has not happened at all, you have been dreaming that you are separate. Just come out of the dream! There is no union, you have ALWAYS been one with existence. Not for a single moment has there been a separation, there is no possibility of separation.

道、禪、譚崔──他們的洞見遠比市場上所謂的宗教深入，基督教想著說如何加入神，如何與神在一起，但禪師的洞見穿透得更深入，禪師說：「那來的分裂？從何時開始的？它從來沒有發生過，你在作夢說自己是分裂的，從夢裡走出來！沒有什麼與神結合的問題，你從來都是跟存在保持一體的，沒有一個片刻分開過，分開是不可能的。」

Maitri, you are coming to a very very important, significant insight. If you don’t get frightened and run out of this experience, you may attain the flash of insight that makes one see it: that all is one.

瑪替，你來到了一個非常非常重要，非常重大的洞見，如果你不要對這個經驗感到恐懼然後逃跑，你可能可以達到這個『猛然閃現的覺察』去看到說：一切都是一。

But fear always comes. It is not new - each seeker has to go through it. And it is really so much that before you have thought about it you have already run out of it. It is so frightening that it does not give you time, space, to ponder over it - what to do. It is like the house is on fire. You don’t think anymore: ’Should I get out or not?’ There are no more alternatives left; you simply run out of the house without thinking. There is no time to think. Later on you can think. When you are outside the house, sitting under a tree, you can think and ponder in luxury. But when the house is on fire, how can you think? Action is needed immediately and thought is never immediate.

但是恐懼總是會來，它不是什麼新的東西，每個追尋者都必須通過它，但是它是如此的大，以致於在你想清楚前你早已逃之夭夭，它是如此可怕，所以你沒有時間空間去深思熟慮，就像房子著了火，你不會想說：「我要不要逃跑？」這時沒有任何選擇，你會趕快逃出房子，什麼也不想，因為根本沒有時間讓你去思考，之後當你逃到屋子外面，坐在一棵樹下，你會開始思考，開始好好的享受你的深思熟慮，但是當房子著火時，你要如何思考？必須馬上採取行動，思想從來都不是立即的，

That’s the problem: when you go into your aloneness, at first it is very lonely, because you have lived with the idea of the other. It was a dream idea; the other is not there. ’I’ and ’thou’ 一 both are false.

那就是問題所在。一開始進入單獨的時候，你會覺得很孤獨，因為你依賴別人的看法而活，但這是像作夢一樣的想法；別人並不在那裡，『我』跟『你』──都是錯的，

Martin Buber says that the ultimate quality of prayer is a dialogue between ’I’ and ’thou’. That’s where Judaism got stuck. The ultimate prayer is not a dialogue at all, the ultimate prayer is a monologue, because the other is not there.

馬丁巴柏說，祈禱的最終品質就是『我』與『你』的對話，那也就是猶太教徒陷住的地方：最終的祈禱根本就不是對話，最終的祈禱是獨白，因為別人並不存在。

A Zen Master used to call his own name in the morning; every morning he would shout his own name, and say, ’How are you?’ And he would answer, ’I am perfectly well, sir.’

有一個禪師，每天早上都會喊自己的名字說：「你好嗎？ 」然後他會回答：「先生，我非常好。」

You will think he is mad, but this is prayer. There is no ’I’, there is no ’thou’. You have to play the part of both. It is a game, it is a play. Prayer is a play: playing with your own self. There is no ’other’.

你會認為他瘋了──但這是他的祈禱，沒有『我』，沒有『你』，你同時扮演著兩者，這是一個遊戲，一個玩耍，祈禱就是一個遊戲──跟你自己玩，沒有『其他人』。

But Judaism got stuck there, with the idea of ’I’ and ’thou’. That’s why they were so much against Jesus, because he declared - although not in such a drastic way as a Zen Master declares... It was not possible to be more drastic than he was in his situations. But still he said, ’I and my Father are one.’ But that was enough to infuriate people. People were mad. ’What is he saying? Declaring himself God?’

猶太教陷在『我』與『你』的關係中，那正是他們反對耶穌的原因──因為他聲稱──雖然不像禪師那樣激烈……就他的處境而言，不可能做出再露骨一點的陳述了，他說：「我與我的父是一。 」但這已經足以觸怒人們，人們非常惱火：「他是在說什麼？宣稱自己是神嗎？」

He is not saying anything, he is not declaring himself God, he is simply saying there is no God and no devotee, there is only One. You can call it ’devotee’ in a certain situation, you can call it ’God’ in another situation. That’s why he says, ’I and my Father are one. If you look at my body I am the son, if you look at my soul I am the Father. If you look at my form I am a man, son of man, if you look at my essence I am son of God.’

他沒有說什麼，他並不是在宣稱自己是神，他只是純粹的指出沒有神，也沒有信徒，只有『一』，在某些情況下你可以稱之為信徒，在其他情況下你可以稱之為神，那就是為何他說：「我與我的父是一，如果你看我的身體，我是兒子，如果你看我的靈魂，我就是父，如果你看我的形式，我是人，是人的兒子，如果你看我的本質，我是神的兒子。 」

That’s why he goes on repeating it again and again. Sometimes he says: I am son of man, and sometimes he says: I am son of God. Looks contradictory, it is not.

那就是為何他一再一再的重複，有時候他說：「我是人的兒子。」有時候卻說：「我是神的兒子。 」看起來很矛盾但事實上卻不。

Maitri, you say, ’In the past few weeks, just when I am feeling overwhelmed with the mystery and miracle of life and this world, I suddenly feel everything outside me descending closer and closer until it goes inside my eyes.’

瑪替，你說：「在過去的幾週裡，當我正在感覺生命那壓倒性的神秘與奇蹟，以及這個世界，我突然感到外在的事物往下掉，愈來愈靠近，愈來愈靠近，一直到最後進入我的眼睛。」

All that you see is a projection of your eyes. The world as it Is you have not seen yet. What you have seen is just a projection, so when you start moving inwards, everything that you have projected on the world will come closer and closer and closer to the eyes and will disappear into your eyes. This world is a projection of your eyes. You don’t see that which is, you project a dream upon it.

所有你看到的只是眼睛的投影，真實的世界你還沒有看到，你看到的只是投影，所以當你開始往內在移動，所有你對世界投射的東西會愈來愈靠近眼睛，然後從眼睛消失，這個世界是你眼睛的投影，你沒有看到它是什麼，你把你的夢投射在上面。

For example, there is a great diamond, the Kohinoor. Now, it is just a stone like any other stone, but we have projected so much value on it. Many people have died because of the Kohinoor; whosoever possessed it was killed. Now see the whole nonsense of it: just that stone has proved very murderous because of the projections of people. It is one of the most precious things in the world, the costliest thing in the world, but if man disappears from the earth will it be anything more than any other pebble? It will be just lying there with other pebbles in the same way. There will be no distinction, no difference.

舉例來說，光之山鑽石(Koh-I-Noor,世界最頂級鑽石)，它與許多石頭一樣，都是石頭，但是我們投射了很多價值在上面，許多人因此喪命，很多想得到它的人都被殺了。讓我們看看其中的愚蠢：一顆石頭被認為是珍貴的，許多人因此被謀殺──就因為人的投射，認為這是世界上最珍貴的東西之一，是世界上最昂貴的東西，但是如果人從世界上消失了，它將與其他鵝卵石無異，它將沒有任何差異，任何不同。

From where does the difference come? Our eyes project, we make it special. We go on pouring our desire, greed, onto it. It becomes very precious, and very dangerous too. If you are meditating on the Kohinoor, silently seeing it, seeing it, one moment will come when you see that something from the Kohinoor is coming closer and closer to your eyes and then it disappears into the eyes. Then you open your eyes - the Kohinoor has disappeared. There is something, but you had not known it before and the one that you had known before is no more there.

它們的差異是如何產生的？那是因為我們眼睛的投射，我們使它變得不同，我們持續傾注我們的慾望、貪婪在上面，它變得非常珍貴，也非常危險。如果你對這顆鑽石靜心，靜靜地看它──有一個片刻將會來到，它會愈來愈靠近眼睛，然後從眼睛裡消失了，當你打開眼睛，鑽石消失了，某種未知的東西浮現了，而往昔你所知道的消失了。

A beautiful experience, tremendously significant. Go into it, go deeper and deeper into it. Let the whole world disappear. Yes, I will also disappear into that, because that which I am you have not seen yet and that which you see is your projection. Your projection will disappear, and when all your projections have disappeared, then the world comes in its nakedness, as it is.

這是一個很美的經驗，且非常重要；進入它，深入它，愈來愈深入，讓整個世界消失，是的，我也會消失，因為那個『我是』你從未看到過，你看到的只是你的投射，然而你的投射將會消失，當所有投射都消失了，世界才會赤裸裸的顯示給你。

And the wonder of it! Then small things are so wonderful then ordinary pebbles are so wonderful. Because of the Kohinoor they cannot be wonderful; you have projected all on the Kohinoor, you have not left any love for anything else. Once the projection disappears and you open your eyes, EMPTY EYES, not projecting anything at all, just seeing whatsoever it is, with no idea what it is, with no names, no labels, no interpretations, just seeing, emptied, passive, the world comes to have a totally different meaning, significance.

那是充滿驚奇的世界，即使是小事物也充滿了驚奇，平凡的鵝卵石竟是如此不可思議。但現在因為光之山鑽石，它無法變成是美妙的，你投射了太多在光之山鑽石上面，你沒有其它的愛給予其他東西，一旦投射消失了，你打開眼睛，空之眼──沒有任何投射，只是看，沒有意見，沒有名字，沒有標籤，沒有翻譯，只是看，空的，被動的──世界有了不同的意義。

’I suddenly feel everything outside me descending closer and closer until it goes inside my eyes. I then find myself looking at what seems like a one-dimensional screen sitting just at my eyes.’

你說：「我突然感到外在的事物往下掉，愈來愈靠近，愈來愈靠近，一直到最後進入我的眼睛，我發現我自己看著一個看似單面的螢幕座落在眼前。」

Perfectly good and perfectly right. This is the way one moves deeper into meditation.

很好，完全正確，深入靜心的情況就是這樣。

’It seems as though there is nothing but me and I am so alone.’

你說：「那就像是一切都不存在了，只剩下我，我感到很孤獨，跟人們的互動就像是一齣戲。」

The only problem is that you are still there, that’s why you feel so alone. You mean lonely. The ’I’ remains alone; ’thou’ has disappeared, and without the ’thou’ the ’I’ is lonely. The ’I’ exists only in relationship; the 'I' is not an entity but a relationship - it cannot exist without the 'thou', it needs the ’thou’. How can the lover exist without the beloved?

唯一的問題是你的『我』仍然在那裡，那就是為何你會感到孤單，『我』感到孤單而『你』已經消失了，因為『你』的不在，所以『我』感到孤單。『我』只能在關係中存在，『我』不是一個實體，是一個關係──它不能沒有『你』獨自存在，它需要『你』的存在，一個愛人若沒有所愛的人要如何存在，

Once the beloved is not there the lover starts disappearing. You need the beloved. Love is a relationship, so is the 'I' a relationship. And because you are still protecting the 'I' somehow, you have not yet been courageous enough to let it go too.

當所愛的人不存在，愛人就開始消失了，你需要所愛的人，愛是關係，所以『我』是關係的一個現象。而你不知怎麼的仍然在保護這個『我』，你沒有足夠的勇氣讓他走掉。

Just as the whole world has disappeared, let this ’I’ also disappear. It will be frightening in the beginning; it will be a death process - it is a death process. It will look like you are committing suicide, it will look... Who knows where you are going, whether you will be coming back again or not? It will look as if madness is exploding in you. And great fear will arise and in that fear you will be thrown out again and again. It will happen many times. Slowly slowly you will have to learn not to be so afraid; there is nothing to fear. You are very close to the treasure.

當全世界消失了，讓這個『我』也消失，一開始你會抗拒──它就像是死亡的過程，事實上它就是死亡的過程，這看起來會很像是在自殺，他看起來像是………誰知道你會到那裡去？你是否還能回得來？就像瘋狂在你裡面爆炸了，很大的恐懼會昇起，而你會一再一再的逃跑，它將會發生很多次，慢慢地，慢慢地，你必須學會不要那麼害怕，沒有什麼好怕的，你非常靠近了。

These are the moments when a Master is needed to help you, to give you courage, to hold your hand, to say to you, 'Maitri, all is perfectly right. Go in!5

這就是需要一個師父存在的時刻，給予你勇氣，握住你的手告訴你：「瑪替，一切都非常好，繼續前進！」

I had to pass through the same and I was also as much afraid as you are. And many times I came out just as you are coming out. And you are more fortunate than me because I had no Master - nobody to give me courage, nobody to hold my hand. I was simply struggling by myself. There was nobody who could tell me what was going to happen ahead. I had to grope and go into it - and it was dangerous, it was maddening. And the people who were around me in those days had already started believing that I had gone mad. Everybody who loved me was worried - my friends were worried, my teachers, my professors in the university were worried, my parents were worried, everybody was worried. But I had to go. Many times I went out, the fear was so much. I am perfectly acquainted with the fear.

我曾經歷過同樣的情況，跟你一樣的恐懼，有很多次我逃跑了，就像你一樣，你比我幸運因為我沒有師父──沒有人握住我的手給予我勇氣，我一個人辛苦的奮鬥著，沒有人告訴我之後會怎樣，我摸索著進入它──這是很危險的，可能我會因此瘋掉。那陣子我週遭的朋友認為我瘋了，所有愛我的人都很擔心，我的朋友，老師，學校的教授，我的父母，所有人都很擔心，但是我必須繼續前進，很多次我逃跑了，恐懼是如此的大，所以我對恐懼是再熟悉不過了。

But one day, one has to face it and go through it, because again and again you fall upon it and you rush out. And the out is not meaningful anymore: the out is all empty. And you come inside... and the fear. You have to choose between the two. The outside is no more relevant. You can go on making empty gestures, but how long can you deceive yourself? You know the screen is empty and all your projections are dead. And you go inside... and the fear, a great storm of fear arises.

但遲早你必須面對它且通過它，因為你一再的掉進去然後逃跑，這實在毫無意義，逃跑是空虛的，或者進到裡面然後有恐懼──但是你必須兩個選一個，到外面是無意義的，你可以繼續，但是你能欺騙自己多久？你知道螢幕是空的，全部是自己的投射，所以你往內走然後恐懼在那裡，恐懼的暴風雨昇起了，但你沒有別的路好走──你必須通過它，去瞭解在這個死亡之後到底會發生什麼事情。能夠趕快聚集足夠的勇氣是最好的。

But there is no other way - one has to go through it to know exactly what happens after this death. The sooner you gather courage the better. And I say again you are more fortunate, because I am standing ahead of you in that utter emptiness, calling you forth again and again 'Come on! Come ye all! Come!' And I go on calling you forth just as Christ called Lazarus from the grave 'Lazarus, come out!'

我再重複一次，你是較幸運的，在這樣一個完全空虛的情況下，我就在站你的背後，呼喚你向前！繼續！繼續！再往前一點！再往前一點！就像耶穌呼喚痲瘋乞丐從墳墓中出來：「乞丐！出來！ 」

In fact, that parable is not a historical fact, it is a parable. It is a parable of moving from the outside to the inside. The outside becomes a grave when it loses meaning. The outside becomes just futility, a wasteland, a grave. Nothing grows in it anymore, nothing flowers in it anymore - no possibility of any song and dance - and you live only in empty motions, empty gestures.

事實上，這不是一件史實，這是一個預言，從外在往內移動的預言。外在已經沒有意義，就像墳墓一樣，活在外在只是一場徒勞，外在變成了荒地，墳墓，沒有任何成長，不再有任何花朵，再也沒有任何歌，任何歡舞產生的可能性──你只是活在空洞的姿勢裡面。

But the Master is standing where you are afraid to go and he calls from there. I am not only standing outside you; you will meet me in that innermost nothingness - not as me, of course, not as a person but as a presence; not separate from you but one with you.

師父正站在你所不敢去的地方呼喊著，我不只是站在外面；你將會在最深處的空裡面遇到我，當然，不是以一個人的姿態而是一個存在，不是一個分開的個體而是和你在一起的『一』。

That’s why I insist so much on sannyas. Unless you are a sannyasin it will be difficult for me to call you from the inside. I can call you from the outside, but then you remain just a student. I can teach you a few things - that will become knowledge - but I cannot call you from your inside, from your very heart. And the need is there. That is possible only if you become a disciple, if you are a sannyasin, if you are ready to go with me, if you are ready to trust me, at least in some moments. I will use those 'some moments' and sooner or later they will become your very state of being.

那就是為何我對桑雅生(門徒)如此堅持，除非你是一個桑雅生，我很難從裡面呼喚你，我只能從外面呼喚，那你就只能是個學生，我會教你一些事情，這些事情會變成你的知識，但我很難從你的內在呼喚你，從你的心呼喚你，成為門徒的需要是存在的，成為門徒才有可能性，如果你是一個桑雅生，如果你準備要跟我一起移動，如果你準備好要信任我，至少在某些片刻，我會利用這『某些片刻』，遲早這些片刻會成為你存在的狀態。

So go on. Let this 'me', this 'I' also disappear. And once this 'I' disappears there is no loneliness, there is aloneness. And aloneness is beautiful, aloneness is freedom, it is a very positive feeling of well-being, a positive feeling of great joy. It is a very great, festive moment, it is celebration.

所以，繼續走，讓自我，這個『我』也消失，一旦這個『我』消失了就不會有孤單，只有單獨，單獨是很美的，單獨是自由，這是一種和平的正向性的感覺，狂喜的正向性的感覺，這是一個巨大的慶典。

'It seems as though there is nothing but me and I am so alone.'

Yes, if 'I' remains you will remain lonely.

你說：「那就像是一切都不存在了，只剩下我，我感到很孤獨。」是的，如果『我』還存在你就會感到孤獨。

'But then people are on the scene interacting with me and I become confused. And what about you? You also seem just part of the painting.5

你說：「跟人們的互動就像是一齣戲，而你呢，就像一幅畫的一部分。」

Allow me to become part of the painting on the outside, only then can I start working from the inside. Let me disappear from the outside so that you can see me inside. And that will be my truth. And that is the truth of Christ and that is the truth of the Buddha and Krishna. That is the truth of all the Masters, of all those who have become awakened.

請允許我在外在成為一幅畫的一部分，唯有如此我才能在內在工作，讓我從外在消失，這樣你才能在內在看到我，這是事實，不唯獨我，同樣地，耶穌，佛陀，克里希納，所有的師父，以及所有開悟的人也是如此。

'Even though this lasts only a few seconds, I become so terrified when this happens.'

你說：「雖然僅有幾秒鍾，當它發生的時候我感到很害怕。」

It is natural, but gather courage. I am with you. Go in.

這是很自然的，但是要鼓起勇氣，我和你在一起，繼續前進吧。

'Is this my mind playing with me?

你說：「這是我的頭腦跟我玩的把戲嗎？」

No, not at all. Mind creates the fear, not this experience. Mind is playing when it creates the fear. It is not mind when you see all your projections coming closer and closer and disappearing into your eyes. It is not mind when everything becomes a white empty screen. It is not mind, it is meditation: it is movement towards no-mind. MIND creates the fear. When it comes very close to the no-mind, it becomes so afraid of death that it creates fear. And in that fear you rush out again.

不，一點都不，頭腦製造出恐懼，不是這個經驗。當頭腦創造出恐懼的時候是頭腦在玩把戲，不是頭腦讓你看到說，所有投影愈來愈靠近，然後從眼睛消失，不是頭腦讓一切事物變成白色的空白螢幕，這不是頭腦產生的，這是靜心造成的，這是朝向『沒有頭腦』的時刻，當你往『沒有頭腦』移動，頭腦會產生恐懼，它對死亡感到如此的害怕，因此它產生恐懼──在這樣的恐懼下你再次逃跑到外面。

Next time it happens, Maitri, go in, in spite of the fear. Just be like the elephant who goes on moving although the dogs go on barking. Let the dogs of the mind bark. Go on moving like an elephant. Don't care at all about the mind - what it is saying.

下次當它發生的時候，瑪替，進入它，不要理會恐懼，就像大象不理會狗的吠叫繼續走路，讓頭腦繼續吠叫，像大象一樣繼續走，不管頭腦說什麼都不要管它。

The third question:

Question 3

WHAT HAPPENS WHEN AN ENLIGHTENED MAN SLIDES BACK INTO DELUSION?

第三個問題：

當一個成道的人退回到幻象裡面的時候會發生什麼事情？

Fallen flowers don't jump back to the branches. That is not possible. The enlightened person cannot slide back into illusion. There is no way; for many reasons there is no way.

落花無法退回到樹枝上，那是不可能的，成道的人不可能回到幻象，那是完全無法做到的，基於很多原因他不可能發生。

The first reason: the enlightened man is no more - who will slide back? Enlightenment is. There is nothing like an ’enlightened person’. Enlightenment is perfectly there, but there is nobody who is enlightened. That is just a way of speaking, a linguistic fallacy. Who will slide back? The one who could have slid back has disappeared. And where can one slide back? Once you have found it is illusion, it is no more there. When once you have seen it is no more there, it is finished! Where can you go back? It is not possible.

第一個原因是，一個成道的人已經『不在』了──是誰退回來？成道沒有任何事物能相比擬──成道是完美的『在』，不過並沒有一個人在那裡，這是語言限制下的陳述，是誰退回來？能夠退回來的人已經消失了，他要退回到那裡？你曾經看到的幻象，已經不在了，它結束了，要退回到那裡？那是不可能的事情。

But the idea arises in our mind because in life we have never seen anything like that. We attain one thing and we fall back; we are in love and then we fall back out of it. We fall in love and we fall out of it. We are happy and then we become unhappy, we are feeling good and then we start feeling very bad. We know the duality, the duality never disappears, so we naturally think about enlightenment also as if one can slide back.

但是因為我們的生命中從來沒有見過類似的事情，所以這個問題會從頭腦昇起，我們達成一件事情，然後又退回來，我們落入愛河，然後又退出來，我們高興然後變成不高興，我們感覺很好然後變成不好，我們只知道二元性，二元性從來不會消失，因此我們自然地，以為成道也是一樣的現象。

Enlightenment is the realization of the non-dual. That's why Zen Masters say SAMSARA IS NIRVANA: the very world is NIRVANA, the very illusion is truth; there is no distinction left. It is not that this is truth and that is illusion; all is truth, only truth is. Where can you fall back? You have gone beyond the point of no return. Nobody has ever fallen back.

成道就是瞭解非二分性，那就是為何禪師說，生死輪迴就是涅盤，輪迴這個字的意思其實就是涅盤。幻象就是真理，它們沒有分別，並不是說這些是真理，那些是幻象，全部都是真理，只有真理存在，你要退回到那裡去？你已經越過了沒有回來的那個點，沒有成道的人曾經退回來過，

And don’t be worried about these people - you should worry about yourself. First become enlightened and then try to slide back, and then you will see - it is easier to become enlightened! It is very difficult to slide back. I have tried, but I have not been successful.

不要替那些人擔心──你應該擔心自己。你可以先成道再試試看退回去，然後你就會知道：成道是比較簡單的，要退回去非常困難，我試過了，但是從來沒有成功過！

The last question:

Question 4

PLEASE EXPLAIN ABOUT BLISS AND MISERY,FOR WHENEVER I ENCOUNTER LOVE OR BEAUTY, I ONLY FEEL TREMENDOUS PAIN BUT NOT BLISS, AND I DON’T UNDERSTAND THIS.

最後一個問題：

請解釋狂喜與悲慘，我不瞭解為何當我遇到愛與美的時候，只有極度的痛苦，沒有狂喜。

Suparna, you have been told again and again, you have been taught again and again, that to be joyous is wrong and to be miserable is right. You may not have been told so directly, but indirectly you have been conditioned and hypnotized for misery. You have started believing that misery is natural. You see misery all around, misery abounds, everybody is miserable. It seems to be the way things are.

蘇帕那，你一再一再的被告知，一再一再的被教導，喜悅是不對的，痛苦才是對的。也許不是直接的，但是間接的你被制約，被暗示說，你必須是痛苦的。你開始認為痛苦是自然的，你看到四週充滿痛苦，每個人都是痛苦的，所以覺得似乎事情本來就該是這樣。

When you were born, you were a happy child - as every child is happy. It has not happened otherwise, never. Whenever a child is born he is happy, utterly happy. And that’s why children look very selfish: they only think of themselves, they are not worried about the world. And they are happy about small things. A butterfly in the garden, and the utter joy and their wonder - at small things, at nothings; but they are happy, they are naturally happy.

當你剛出生的時候，你曾經是個快樂的小孩──就像所有的小孩一樣，從來就沒有一個小孩，剛出生的時候是不快樂的。當他剛出生的時候他是快樂的，絕對的快樂，那就是為何小孩看起來那麼新鮮，他們只會想到自己，從來不擔心這個世界，他們為小事情感到高興，花園的一隻蝴蝶就使他們感到無比喜悅與驚奇──一些小事，微不足道的小事，但是他們感到快樂，他們自然的就是快樂的。

But slowly slowly we cripple their happiness, we destroy it. We cannot tolerate so much happiness. The world is very miserable and we have to prepare them for the world. So indirectly we start indoctrinating them that ’The world is misery,’ that ’You cannot afford to be happy,’ that ’Happiness is just a hope, how can you be happy? Don’t be so selfish! There is so much misery all around - feel for others, consider others.’ Slowly slowly the child gets the feeling that to be happy is a kind of sin. How can you be happy when the world is in such misery?

但是，慢慢地，慢慢地，我們剝奪了它，我們摧毀它，我們無法忍受那麼多快樂，世界是痛苦的，所以我們必須把他們準備好以迎合這個世界，所以我們間接地灌輸給小孩觀念說 ：「世界是痛苦的，你無法負擔得起快樂，快樂只是一個希望，你怎麼能夠快樂？不可以這麼自私！當全世界都是痛苦的，想想別人，考慮一下別人。」漸漸地，小孩覺得快樂是一種罪，當世界充滿痛苦，你怎麼可以快樂？

People write letters to me asking: ’How can you teach people meditation when the world is in such a misery? How can one be happy when people are starving?’ As if by being unhappy you will help them! As if by not being meditative you will be of any kind of service to them! As if wars will disappear If you don’t meditate, and poverty will disappear if you are not happy!

有人寫信問我說：「這個世界充滿了痛苦，你怎麼可以還在教導人們靜心？當還有人在挨餓，一個人怎麼可以快樂？」

這好像是在說，不快樂就可以幫助他們，不靜心就可以服務他們，不靜心戰爭就會消失，不快樂貧窮就會消失似的。

But misery has been put on a pedestal, misery has been worshipped. I always suspect that Christianity became the greatest religion because of the cross. It represents misery, suffering. Krishna could not become a great religion because of his flute because of his dance. Even those who worship him feel a little guilty about him. How can you be so happy and dancing with girlfriends? And not just one - thousands! And singing and playing on the flute! And people are dying and there is death and starvation and war and violence and all kinds of things are going around. It is hell, and you are playing on your flute! It seems callous, it seems cruel.

痛苦被人們崇拜，被膜拜著。我猜想，基督教可以變成世界上最大的宗教就是因為這樣，它代表痛苦與受難，克里希納無法形成一個很大的宗教，因為他的橫笛，他的舞。儘管那些崇拜他的人也為此感到有點過意不去：「你怎麼可以如此快樂，跟女朋友跳舞？而且不只一次，是好幾千次！唱歌，吹著橫笛！人們正在死亡，有死亡，貧窮，戰爭，暴力，所有這些事情充斥圍繞著，這裡是地獄！而你還在玩你的橫笛？這未免太冷酷無情了，難道你是個冷血殘酷的人嗎？」

Jesus seems to be more suitable, dying on the cross. Look at the face of Jesus! The way Christians have painted him his face is very long, sad. He is carrying the whole burden of the earth. He has come to take all the sins of all the people on himself. He seems to be the greatest servant - very unselfish.

耶穌似乎是比較適合世界的，他死在十字架上，看看耶穌的臉，基督徒是怎麼畫他的，他的臉很長，很傷心，攜帶著一整個地球的重擔，把所有人的罪背負在自己身上，像是最偉大的僕人──是非常無私的，

But my feeling is that Christians have depicted Christ wrongly. This Christ is a myth, the real Christ was more like Krishna. In fact, if you go deep down into the word ’Christ’ you will be surprised: it comes from ’Krishna’； its root is ’Krishna’. He must have been a very joyous man, otherwise how can you think of him eating, drinking, making merry? There are so many scenes where friends have gathered and they are eating and drinking and gossiping. He is not always ’gospelling’，sometimes he is gossiping too! And he seems to be the only messenger from God who drinks and eats well and enjoys the small pleasures of life.       

但我的感覺是基督徒畫錯了。這樣的耶穌是虛構的，真正的耶穌是比較像克里希納的，事實上，如果你深入了解基督這個字你會感到驚訝，這個字是來源於克里希納，它的字根是克里希納。耶穌一定是個很喜悅的人，不然你要如何想像他是興高采烈地，跟朋友一起吃飯，一起喝酒，一起聊天？他並不是總是很「基督教 」，雖然有時候他是很「基督教」，不過他似乎是唯一快樂的吃，快樂的喝，享受生命中小小愉悅的先知。

My feeling is that if Zen Masters were to create a religion out of Jesus, they would make him laugh on the cross - a belly laugh. Jesus would have as big a belly as Bodhidharma! And the belly would be shaking like an earthquake with great laughter! And that would have been more true, far more true.

我的感覺是，如果基督教是由禪師來建立的而不是基督徒，耶穌一定會被描繪成在十字架上捧腹大笑的模樣，耶穌一定有個跟達摩一樣，笑起來像地震一樣的大肚子，而這樣的耶穌會更正確，更真實。

Even in Japan and China the statue of the Buddha is made with a big belly. In India they don’t make that big belly, no, not at all. The Indian concept, the yogic concept is that the belly has to be very small and the chest has to be big, because the yogic breathing is a false breathing, it is not natural. It can make a Mohammed Ali out of you but not a Buddha. It will give you the shape of a Mr Universe, but have you seen any other kinds of people in the world who are more ugly?

在日本以及中國，佛陀的塑像都有個大肚子，在印度卻不是──不，他們不會這樣做，印度的觀念，瑜珈的概念是肚子必須很小，胸膛很大，因為瑜珈的呼吸是不正確的呼吸，它不自然，它可以創造出拳王阿里但不是一個佛，它可以給你健美先生的外形，但你有見過比健美先生更醜的人嗎？

Mr Universe seems to be the ugliest. I don’t think any woman can fall in love with a Mr Universe. He looks so animalistic - all muscles and no man, just a kind of mechanism. Just see his muscles moving - just a kind of mechanism, a machine, but no soul! The Indian statue of Buddha is the yogic statue. When they made Buddha’s statue in China, they made it with a big belly.

健美先生似乎是最醜的，我不認為有任何女人會愛上健美先生，看起來像動物，不太像人，全部是肌肉，像一部機器，看看他肌肉的活動，完全就是一部機器，但是沒有靈魂。印度的佛像是瑜珈形式的塑像，到了中國，就變成大肚子的佛像。

When one laughs and when one breathes naturally, the belly becomes slowly bigger, because then one breathes from the belly and not from the chest - the breath goes the whole way down. If Zen were to make a religion out of Christianity Jesus would be on the cross, but with laughter, such laughter that itwould resound down the centuries. But that may not have been a successful religion, because how would it suit the people who know only crying and weeping? He would look completely eccentric, outlandish. To be on the cross and sad looks perfectly right, because everybody is on a certain cross and sad.

當一個人在笑，或者自然地呼吸，肚子就會變得比較大，因為他用肚子呼吸而不是用胸部──呼吸走完了全程。如果基督教由禪師建立，那耶穌會被描繪成在十字架上大笑的形象，這樣的歡笑將會回蕩好幾世紀，但它可能就無法成為一個成功的宗教，因為它不適合只會流淚跟哭泣的人們，它會看起來很古怪，很反常，在十字架上哀淒的模樣很好，因為人們處於同樣的悲傷和十字架上。

And you must have been taught from your very childhood that the world is a wrong place. How can you be happy in this place? We are suffering a kind of punishment. God ordered Adam and Eve to leave paradise because they disobeyed, and humanity is under that curse. How can you be happy? To be a Christian and happy will be a contradiction in terms.

你一定從小就被告知說世界是個錯誤的地方，你在這個地方怎麼可能快樂？我們正在接受懲罰，亞當夏娃被神趕出伊甸園，因為他們不服從，人性是受到詛咒的，你怎麼快樂得起來？成為基督徒並同時成為一個快樂的人是矛盾的。

So, Suparna, you must have been taught that the world is a miserable place; misery is perfectly right in it, in tune with it. And everybody is miserable； it will be very hard and cruel on your part to be happy and joyous. That’s why people feel guilty and hold back even when there are moments to enjoy.

所以，蘇帕那，你一定被告知過世界是個悽慘的地方，痛苦卻是完全沒有問題的，與這個世界很搭調，當每個人都很痛苦，只有你自己一個人快樂的話，似乎是很困難，很殘酷的，所以有時候當某人感到快樂，他會感到內咎然後退回來。

Larson took Charlotte for a drive way out in the country and parked the car in a desolate stretch. ’If you try to molest me,’ said Charlotte, ’I’ll scream.’

拉森開著車載著卡蘿特，來到一個沒有人煙的小徑上。卡蘿特：「如果你想非禮我，我可是會尖叫喔！」

’What good would that do?’ asked Larson. ’There’s not a soul around for miles.’

拉森：「哇！喔！哈哈！那可好了，你應該知道這裡連隻鳥也沒有！」

’I know,’ said Charlotte, ’but I want to satisfy my conscience before I start having a good time.’

卡蘿特：「我知道，但是我必須先滿足我的道德良知。」

People even make love with sad faces as if they are on the cross - serious, doing a duty. And even if they want to enjoy, they hide it, it ’doesn’t look right’； they feel guilty.

人們甚至拉長著臉做愛，好像他們在十字架上似的，正經八百的好像在執行任務，即使他們想要享受他們也會隱藏它，這樣是不對的，他們感到有罪惡感。

If people really make love with joy, they will scream, they will shout, they will cry, they will weep, they will laugh. One never knows what kind of emotions will surface, so it is better to keep yourself in control, otherwise you will look so foolish. And then what will the neighbours think? And modern walls are so thin that you even have to make love in a yoga posture - SHAVASANA, the dead-body posture. ’And be finished with it as soon as possible, don’t let it become orgasmic. What are you doing? And Jesus suffered for you on the cross! And you are shouting with joy? Think of Jesus, poor Jesus, what will he think of you? And think of God - who is a kind of peeping Torn who always looks through keyholes - what will he think?’

當一個人真正享受做愛，他會尖叫、喊叫、哭泣、流淚、大笑，沒有人知道會發生什麼事，所以最好是讓一切都在控制中，否則你會看起來很愚蠢。現代的牆壁總是做得很薄，所以你必須用瑜珈的姿勢做愛──歇娃沙那(shavasana)的姿勢，死人的姿勢，而且你必須儘快完事，不可以放縱於你的享受：「你在做什麼？耶穌在十字架上受苦受難！你在這裡快樂地尖叫？想想耶穌，可憐的耶穌會怎麼看你？想想看神，這個總是從鑰匙孔偷看的偷窺狂會怎麼想？」

If you think of all the gods and then the angels and the Christs and the saints - and they are all watching you making love, and with such relish - you will suffer in hell! It is better to keep control, it is good to feel guilty. That’s why after making love people feel a kind of sadness, a kind of frustration, as if they have done something criminal. Again they enjoyed themselves and ’that is not right’.

想想看當你在做愛的時候，所有的神、天使、耶穌、聖徒們都看著你……想想看那種滋味，那會像是在地獄裡！所以最好是讓一切都控制得好好的，最好是感覺到罪惡感。那就是為何人在做完愛後會感到傷心，感到挫折，感到可恥，之後又開始享受這種負面感覺，這是不對的。

Just see. Whenever you are feeling miserable something feels good. It will look like a contradiction, but it is like this: whenever you are miserable you feel blissful and whenever you are blissful you feel miserable.

注意看：當你感到悲傷的時候，某種程度上你會覺得很好，這看起來似乎很矛盾，但事實上當你感到悲傷的時候你會感覺到幸福，同樣地，當你覺得幸福的時後會感到悲傷。

You say, ’Please explain about bliss and misery, for whenever I encounter love or beauty I only feel tremendous pain but not bliss, and I don’t understand this.’

你說：「請解釋狂喜與悲慘，我不瞭解為何當我遇到愛與美的時候，只有極度的痛苦，沒有狂喜。」

You will not be able to understand this at all because your whole understanding has been poisoned. You will have to drop the whole mind! There is no need to understand. You have to go into it with innocence, not with understanding, because that understanding is again a kind of calculation. That understanding is again the knowledge that has been given by the society, and that knowledge is creating the whole trouble. You have to become a child again, innocent.

你無法瞭解，因為你所有的瞭解已經被下毒了，你必須丟棄你的頭腦。不需要瞭解，你必須進入天真，而不是去瞭解，瞭解只是再次去累積，瞭解只是再次從社會上累積知識，而知識就是困難所在！你必須再次變成一個小孩般天真無邪。

But you want to understand. Forget all about understanding! Understanding is again calculation, cunningness.

但是你想要瞭解，忘掉所有關於瞭解的事情，瞭解只是再度去累積，瞭解是狡猾的。

I have heard...

An elderly couple went to a doctor. The man said, ’We want to know if we are making love properly. Will you look at us?’

一對老夫婦去看醫生，老先生說：「我不知道我們做愛的狀況是否很好，你可以幫我們看一下嗎？」

’Go ahead,’ said the doctor. They made love. 醫生：「好的，那開始吧。」於是他們開始做愛。

’You are making love perfectly,’ the doctor said. ’That will be 10.7

做完之後，醫生：「你們做愛做得非常好，費用是十塊錢。」

They came back six weeks in a row and did the same thing. On the seventh visit the doctor said, ’What are you coming here like this for - I told you you are making love properly!’

過了六週後他們又回來看診，醫生：「你們又回來做什麼？我不是說你們做得很好嗎？」

’She can’t come to my house,’ said the man, ’and I can’t go to her house. A motel costs

20.Youchargeus10 and we get 8backfromMedicare.

老先生說：「因為她不能去我家，我也不能到她家裡，去汽車旅館要二十塊錢，來你這只要十塊錢，且又有八塊錢的醫療補助。」

Don’t be calculating, don’t be cunning with life. Now what kind of love will this be? Business and business and business... Knowledge is needed for business, innocence is needed for life.

Knowledge is a must in the market-place, but not needed at all when you are moving into the mysteries. You cannot know, you can only be. Drop this mind, drop all this conditioning, and start moving. When you feel joyous, Feel joyous, help yourself to feel joyous, dance, sing. The old habits will pull you back - don't listen to them.

在生命中不要累積東西，不要狡猾，做生意需要知識，但生命需要天真，知識在市場上是需要的，而進入神秘，天真是需要的，你無法知道他，你只能成為他，丟棄想要累積的頭腦，丟棄所有你被訓練過的頭腦然後開始移動，當你感到喜悅，儘管去感覺這個喜悅，歡舞，歌唱！

You will have to get rid of the old habits slowly slowly. It will be a kind of struggle, because no habit leaves you easily. But these habits are against you and against God, because anything that is against joy is against God. If God can be defined by any word, that word is 'bliss' and nothing else.

舊的習慣會把你拉回來，不要理會它們，你必須擺脫所有舊的習慣，你會感到很費力，因為沒有一個習慣會輕易放過你，但是它們是反對你，也反對神的。因為所有反對喜悅的事情就是反對神，如果要用文字來定義神的話，那一定就是喜樂這個字。

Suparna, whenever you feel something beautiful and the pain arises in you, that pain is not in your being, that pain is in your mind. Your being is trying to go into the beautiful, but your mind is pulling you back. Whenever you feel love arising, bliss arising, and pain also, choose the bliss. Neglect the pain, ignore it. Ignoring it, it will die; if you go on paying attention to it you will feed it. Attention is food. Never pay attention to anything that is wrong, otherwise you are helping it to be there, you are giving it more and more strength. Ignore it - there is nothing better than ignoring it. Yes, let it be there, just say, 'Okay, you be there. You are just a hangover from my past. You be there. I am going ahead,.l am not going to listen to you.'

蘇帕那，當你感覺到某件美的事情的時候，痛苦就昇起了，但它不是從你的存在昇起的，它是從你的頭腦昇起的，你的存在想要進入那個美的事情，但是你的頭腦把你拉回來，當你感覺到愛，感覺到喜悅，同樣地痛苦又昇起了。選擇喜悅，忽略痛苦，不要理會它，它會自己死去。如果你繼續注意它就會滋養它，注意力就是食物，永遠不要把注意力集中在不好的事情上面，不然你就是幫助他存在，你給他愈來愈多的力量，忽略它，沒有什麼比忽略更好的了，是的，他會在那裡，只要說：「我知道你在那裡，你只是過去的殘留物，所以你會在那裡，但是我要走了，我不要聽你在說些什麼。」

Listen to blissful provocations, always go with them, and you are moving in the right direction - you are moving towards God. Never listen to anything that gives you guilt, pain, misery - you are moving away from God. Whenever you are miserable, you are in hell - farthest away from God - and whenever you are utterly joyous, you ARE in God, you are in heaven.

傾聽喜悅的邀請，跟著他走，這樣的話你就是往正確的方向移動──你正在往神的方向移動，永遠不要聽任何讓你感到罪惡感、悲傷、痛苦的事情──那樣的話，你正與神漸行漸遠。當你感到痛苦，你就是在地獄裡，是最大程度地遠離了神──當你感到絕對的喜悅，你就是在神裡面，在天堂裡面。

You say, 'Please explain about bliss and misery.'

你說：「請解釋喜悅與痛苦…」

Misery is unnatural, bliss is your nature. Misery is taught by others, bliss is given by God. Misery is a conditioning, bliss is your inner soul, your essence. Misery is personality, just the structure around you; bliss is your freedom, it is unstructured.

痛苦是不自然的，喜悅是你的天性，痛苦是別人告知你的，喜悅是神給予的，痛苦是制約下的產物，喜悅是你內再的靈魂，你的本質，痛苦是塑造出來的人格，就像圍繞著你的結構，喜悅是你的自由，是沒有結構的。

’Please explain about bliss and misery, for whenever 丨 encounter love or beauty 丨 only feel tremendous pain but not bliss, and I don't understand this.'

你說：「請解釋狂喜與悲慘，我不瞭解為何當我遇到愛與美的時候，只有極度的痛苦，沒有狂喜。」

Don't try to understand this at all. Just leave the pain there, accept it for a few days, and go into love -go into love madly. Go into beauty, dance around a tree, and you will feel something of the shape of the tree has started reaching you. Dance under the stars. In the beginning you may feel that your legs are not moving and you have to move - because you have been forced to live without dance for so long, your legs have forgotten the language of dance. But soon they will learn, because it is a natural language.

一點都不要試著去解釋它，讓痛苦在那裡，接受他幾天，然後進入愛，瘋狂地進入愛，儘管進入愛與美。

圍繞著一棵樹跳舞，然後你會發現某種樹的狀態會到達你，在星空下跳舞，你的腳可能很難移動，不過你必須移動他。因為長久以來你被強迫過著沒有歡舞的生活，你的雙腳已經忘了舞蹈的語言，但是很快的你會記起來，因為那是自然的語言。

Each child knows how to dance, each child knows how to be joyous. You will have to learn it again. But because it is natural, it comes fast. Just a few efforts and, suddenly, one day you are out of the trap.

每個小孩都知道如何跳舞，每個小孩都知道如何喜悅，你必須再次學習它，但由於它是你的自然本性，所以其實是很容易的，只要一點點的努力，突然某一天，你發現你已經跳出圈套了。

Your crutches have to be thrown away. Even if sometimes you fall, it is perfectly good, but you have to stand on your own feet.       The crutches of the society, of the organized religion, of the priests, have to be thrown even if for a few days you will feel impoverished. It is natural to feel impoverished for a few days; you have to accept it. But if you go on moving towards the natural, you will find Tao in your life.Tao is a natural flowering. Follow nature.          

你的柺杖必須扔掉，即使有時候它讓你覺得很好，但你必須用自己的雙腳站立，社會、宗教、神父，這些都是柺杖，全部都需要扔掉，沒錯，有幾天的時間你會感到很貧脊，但這是很自然的，你必須接受他，如果你持續往自然移動，你會在你的生命中發現『道』，『道』是自然的開花，所以，跟隨著自然。

Nobody wants to be miserable and everybody is. They are not following nature. Nobody wants to be anything other than blissful and nobody is blissful. Listen to the desire - the deepest desire indicates the right path. Your longing is for bliss, for beauty, for something that will overwhelm you, for something that will take you to the other shore, for something which will be so tremendous and incredible that the past and the future will be washed away and you will be just herenow.

沒有人想要痛苦但是每個人卻都很痛苦，沒有人不想要喜樂，但是卻沒有人是喜樂的，傾聽你的渴望，最深的渴望指出正確的途徑。你渴望喜悅、渴望美，渴望某種能夠帶你到彼岸的東西，某種能夠將所有過去與未來洗淨，讓你能只是在此時此地的東西。

But don't try to understand. If you start trying to understand, you will become a victim of psychoanalysis. And the analysis is a process AD INFINITUM. You can go on analyzing and analyzing and it is never finished. There is not a single person in the world who is totally psychoanalyzed, there can never be.

不要試圖去了解，這樣你可能會變成心理分析的犧牲者，而心理分析是個無止盡的過程，你可以繼續分析，分析再分析，但永遠不會有結果，從來沒有一個人曾經能夠完成心理分析，那是不可能的。

This is where I differ from psychoanalysis. Don't go into analysis. Put the whole mind aside. Jump out of it! There is no need to understand. All that is needed is to live, authentically live. All that is needed is to be.

那就是我和心理分析不同的地方，不要進入分析，只要把頭腦放到一邊，跳出來！完全不需要去瞭解，所需要的只是去成為生命本身，只需要去生活，真實的去生活。

今天談到這裡