“我怎樣才能擺脫那些邪惡而頑固的念頭？”當(dāng)你作如是想時(shí)，在那些念頭、那些邪惡頑固的意念之外，還另有一個(gè)思維心（thinker），是吧？請(qǐng)觀察自心，我們說：“心里有一個(gè)‘我’在嘀咕：這是個(gè)頑固念頭，那是個(gè)邪惡念頭；我必須壓住這念頭，我必須守住這念頭?！边@些心理活動(dòng)，我們都不陌生。那個(gè)“我”，那個(gè)思維心（thinker）、評(píng)判心（judger），那個(gè)評(píng)判、審查念頭的內(nèi)在人格，與這些念頭有分別嗎？那個(gè)“我”，與念頭有分別嗎？與嫉妒有分別嗎？與邪惡有分別嗎？那個(gè)自稱與邪惡水火不容的“我”，一直在鍥而不舍地征服、拋棄，試圖變成另一番面目。所以，你內(nèi)心一直在抗?fàn)?，告別頑固妄念，奮力消滅那些念頭。
就在這個(gè)思維過程中，我們制造出“有為心（effort）”的問題，你明白嗎？你開始制心、制念，亦即，內(nèi)心有個(gè)“我”，想控制惡念，消滅嫉妒，告別暴力，修成這樣，煉作那樣。所以，當(dāng)內(nèi)心浮出一個(gè)“我”以及“我”試圖控制的“物”，就啟動(dòng)了有為心的進(jìn)程，這是我們?nèi)粘Ｉ钪姓鎸?shí)常態(tài)。
——克里希那穆提《生命書：365觀心日課》（The Book of Life: Daily Meditations with Krishnamurti）
譯按：此篇還是在講“能”與“所”。
thinker/thought未按常規(guī)譯作“思想者/思想”，是為了規(guī)避含混與誤解，比如誤解為孔子與他的思想體系、我與我的思想心得。簡(jiǎn)言之，thinker/thought是指人內(nèi)在的思維主體、思維心，以及意念、妄念、思維，亦即佛學(xué)典籍中的“能思/所思”。能思、所思本為一體，因分別心而產(chǎn)生區(qū)隔、對(duì)立。如同人的左右手，如果我們認(rèn)為二者有別，水火不容，就會(huì)導(dǎo)致左手與右手掰腕子，陷入無休止地抗?fàn)帯?nèi)耗。比如，你認(rèn)同（identify with）了右手，認(rèn)為右手高尚，左手是異己，丑陋且邪惡，于是就自動(dòng)陷入了“右手打壓左手，左手頑強(qiáng)反擊”的無謂內(nèi)耗。人所有的內(nèi)心糾結(jié)、折磨、斗爭(zhēng)，均如此。若看清了這一點(diǎn)，就可能豁然開朗，內(nèi)耗終結(jié)，能所雙泯。
Thinking Begets Effort
“How can I remain free from evil thoughts, evil and wayward thoughts?” Is there the thinker, the one apart from thought, apart from the evil, wayward thoughts? Please watch your own mind. We say, “There is the I, the me that says, This is a wayward thought,’ ‘This is bad,’ I must control this thought,’ ‘I must keep to this thought.’” That is what we know. Is the one, the I, the thinker, the judger, the one that judges, the censor, different from all this? Is the I different from thought, different from envy, different from evil? The I which says that it is different from this evil is everlastingly trying to overcome me, trying to push me away, trying to become something. So you have this struggle, the effort to put away thoughts, not to be wayward.
We have, in the very process of thinking, created this problem of effort. Do you follow? Then you give birth to discipline, controlling thought—the I controlling the thought which is not good, the I who is trying to become nonenvious, nonviolent, to be this and to be that. So you have brought into being the very process of effort when there is the I and the thing that it is controlling. That is the actual fact of our everyday existence.
FEBRUARY 28
