人生道理全知道

人生道理全知道 Think on these things 人生中不可不想的事 Chapter 1 我们需要怎样的教育 我不知道有多少人问过自己受教育的意义是什么,我们为什么要上学,为什么 要学习各种科目,为什么参加考试,和同学比得分高低,所谓的教育究竟含有什 么意义,它涵盖了什么,这实在是一个非常重要的问 题 快递公司问题件快递公司问题件货款处理关于圆的周长面积重点题型关于解方程组的题及答案关于南海问题 。我们不只是为学生质疑 这个问题,同时也跟父母、老师以及所有热爱地球的人们,共同来探究这个问题。 I wonder if we have ever asked ourselves what education means. Why do we go to school, why do we learn various subjects, why do we pass examinations and compete with each other for better grades? What does this so-called education mean, and what is it all about? This is really a very important question, not only for the students, but also for the parents, for the teachers, and for everyone who loves this earth. 我们为什么要通过竞争来受教育,难道受教育只是为了通过几项考试,得到一份 工作,还是为我们在年轻时奠定基础,以便了解人生的整个过程,获得一份工作 来维持生计是必要的,然而这就是一切了吗,难道我们受教育就是为了这个目 的,显然,生命并不只是一份工作和职业而已,生命是枀为广阔而深奥的,它是 一个伟大的谜,在这个浩瀚的领域中,我们更有幸生为人类。如果我们活着只是 为了谋生,我们就失去了生命的整个重点。去了解生命本身,比只是准备考试、 精通数学、物理或其他科目要重要多了。 Why do we go through the struggle to be educated? Is it merely in order to pass some examinations and get a job? Or is it the function of education to prepare us while we are young to understand the whole process of life? Having a job and earning one's livelihood is necessary - but is that all? Are we being educated only for that? Surely, life is not merely a job, an occupation; life is something extraordinarily wide and profound, it is a great mystery, a vast realm in which we function as human beings. If we merely prepare ourselves to earn a livelihood, we shall miss the whole point of life; and to understand life is much more important than merely to prepare for examinations and become very proficient in mathematics, physics, or what you will. 所以,不论我们是老师还是学生,我们是否应该扪心自问为何教育他人或受教, 生命到底是什么,难道生命不奇怪吗,飞鸟、花朵、翠木、蓝天、星辰、河流、 游鱼......这一切都是生命。生命是贫穷的、富足的,生命是群体、种族、国家之 间永不停歇的战役,生命是静思冥想,生命是所谓的宗教,同时它也是心灵中微 妙的、隐藏的东西,包括羡妒、野心、激情、恐惧、成就及忧虑等等。这所有的 一切以及更多的事物都是生命,然而我们通常只准备了解生命的一个小角落。 So, whether we are teachers or students, is it not important to ask ourselves why we are educating or being educated? And what does life mean? Is not life an extraordinary thing? The birds, the flowers, the flourishing trees, the heavens, the stars, the rivers and the fish therein - all this is life. Life is the poor and the rich; life is the constant battle between groups, races and nations; life is meditation; life is what we call religion, and it is also the subtle, hidden things of the mind - the envies, the ambitions, the passions, the fears, fulfilments and anxieties. All this and much more is life. But we generally prepare ourselves to understand only one small corner of it. 我们通过一些考试,找到一份工作,结婚,生子,然后就越活越像一部机器。我 们依然对生命恐惧、焦虑,因此帮助我们了解人生的整个过程,难道不是教育的 目的,还是,教育只为我们谋职或找一份最好的工作而奠基? We pass certain examinations, find a job, get married, have 5 children, and then become more and more like machines. We remain fearful, anxious, frightened of life. So, is it the function of education to help us understand the whole process of life, or is it merely to prepare us〈人に〉〔…の〕準備をさせ る for a vocation, for the best job we can get? 我们长大成人以后会怎么样,你是否问过自己长大以后想做什么,最大的可能 是你会结婚,在你还没有搞清楚自己的定位时,可能你已经是父亲或母亲了,然 而你会被一份工作绑住,或是被厨房绑住,你就在这其中渐渐衰萎。这难道就是 你所有的生命了吗,你有没有问过自己,你应不应该问自己,如果你有一个富 裕的家庭,那么你已经确定自己将来会有一份不错的工作,因为你的父亲也许会 提供你一份舒适的工作,或者你可能在婚姻中获得很多财富,但是你仍然会腐败、 枯竭。你看见这点了吗, What is going to happen to all of us when we grow to be men and women? Have you ever asked yourselves what you are going to do when you grow up? In all likelihood you will get married, and before you know where you are you will be mothers and fathers; and you will then be tied to a job, or to the kitchen, in which you will gradually wither away弱る, 衰える . Is that all that your life is going to be? Have you ever asked yourselves this question? Should you not ask it? If your family is wealthy you may have a fairly good position already assured自信をもった, your father may give you a comfortable job, or you may get richly married; but there also you will decay腐る, deteriorate悪くなる. Do you see? 显然,除非教育能帮助你了解广大生命的所有精微面——它惊人的美、它的哀愁 及欢乐,否则教育是没有什么意义的。你也许会得到学位,得到一连串的头衔, 得到非常好的工作,然后呢,如果在这些活动的过程中,你的头脑变得迟钝、衰 竭、愚蠢,那么生命的目的又是什么呢,所以当你年轻时,你是不是应该弄清楚 生命究竟是怎么一回事, Surely, education has no meaning意義 unless it helps you to understand the vast expanse of life with all its subtleties名状しがたいこと, with its extraordinary驚くほどのbeauty, its sorrows and joys. You may earn 取る degrees, you may have a series of letters after your name and land a very good job; but then what? What is the point of it all ?if in the process成り行き your mind becomes dull愚鈍, weary疲れた, stupid愚か? So, while you are young, must you not seek to find out what life is all about? 教育的真正意义,难道不是培养你的智慧,借着它找出所有问题的答案,你知道 智慧是什么吗,它是一种无限的包容力,允许你自由地思想,没有恐惧,没有公 式,然后你才能发现什么是真实的、正确的事物。但是如果你有恐惧,你永远也 不可能有智慧。仸何形式的野心,不论是精神的或物质的,都导致焦虑及恐惧。 野心不能带来清明、简单而直接的心智,所以是不可能有智慧的。 And is it not the true function of education to cultivate耕す in you the intelligence which will try to find the answer to all these problems? Do you know what intelligence is? It is the capacity, surely, to think freely without fear, without a formula, so that you begin to discover for yourself what is real, what is true; but if you are frightened you will never be intelligent. Any form of ambition大望, spiritual or mundane世俗的な, breeds引き起こす anxiety不安, fear; therefore ambition does not help to bring about a mind that is clear, simple, direct, and hence intelligent. 当你年轻时,生活在一个没有恐惧的环境里是非常重要的。大部分的人在年纪渐 长时,都变得有所恐惧。我们对生活恐惧,怕失去工作,怕传统,怕邻居,怕丈 夫或妻子的批评,怕死亡。大半的人都有不同形式的恐惧,一旦有了恐惧,便失 去了智慧。我们是否可能在年轻时,便生活在无惧的气氛中,不只去做我们喜爱 的事,更能了解生命的整个过程, You know, it is really very important while you are young to live in an environment in which there is no fear. Most of us, as we grow older, become frightened; we are afraid of living, afraid of losing a job, afraid of tradition, afraid of what the neighbours, or what the wife or husband would say, afraid of death. Most of us have fear in one form or another; and where there is fear there is no intelligence. And is it not possible for all of us, while we are young, to be in an environment where there is no fear but rather an atmosphere of freedom - freedom, not just to do what we like, but to understand the whole process of living? 生命真是美枀了,它不是我们制造出的这些丐恶。惟独当你对所有的事物革新之 后,你才能欢赏到它的丰富、深度及可爱。革新组织化的宗教、传统和现仈败坏 的社会,然后以人本的立场来探究什么是真理，不是去模仿而是去探究，,这才 是教育。 Life is really very beautiful, it is not this ugly醜い thing that we have made of it; and you can appreciate 鑑賞するits richness, its depth, its extraordinary lovelinessかわいらしい only when you revolt against everything - against organized religion, against tradition, against the present rotten society - so that you as a human being find out for yourself what is true. Not to imitate but to discover - that is education, is it not? 朋从社会、父母及老师的教导是很容易的,那是安全又容易的生存之道,不过那 并不是生活,因为在其中存有恐惧、腐败及死亡。活着就是去探索什么是真相, 只有在自由中才能做得到,或是当你的内心拥有永不停歇的革新时。 It is very easy to conform to従う what your society or your parents and teachers tell you. That is a safe and easy way of existing存在する; but that is not living, because in it there is fear, decay腐敗する , death. To live is to find out for yourself what is true, and you can do this only when there is freedom, when there is continuous revolution inwardly, within yourself. 但是你从没有被鼓励去做这件事,没有人告诉你要发问,去探索上帝究竟是什 么,如果你开始反叛,你将和所有的错误对立。你的父母及社会要你过得安全, 你自己也想过得安全。安全的生活通常代表的是模仿,所以是活在恐惧中。显然, 教育的意义应该是帮助我们活得自由无惧,不是吗,创造出没有恐惧的气氛,需 要你和你的老师共同进行许多的思考。 But you are not encouraged to do this; no one tells you to question, to find out for yourself what God is, because if you were to rebel you would become a danger to all that is false. Your parents and society want you to live safely, and you also want to live safely. Living safely generally means living in imitation模 倣 and therefore in fear. Surely, the function of education is to help each one of us to live freely and without fear, is it not? And (to create an atmosphere雰囲 気 in which there is no fear) requires a great deal of thinking on your part as well as on the part of the teacher, the educator教育者. 你知道这是什么意思吗,创造没有恐惧的气氛是一件多么伟大的事;我们必须创 造它,因为这个世界已经陷在无止境的战争中,它已经被追求权力的政客误导, 它充斥着律师、警察、军人以及互相抢夺地位的野心男女。还有一些所谓的圣人、 宗教的教主以及他们的追随者,他们也想在仈生或来世得到权力、地位。 Do you know what this means - what an extraordinary thing it would be to create an atmosphere in which there is no fear? And we must create it, because we see that the world is caught up 巻き込まれてしまったin endless wars; it is guided by politicians who are always seeking power; it is a world of lawyers, policemen and soldiers, of ambitious野心のある men and women all wanting position and all fighting each other to get it. Then there are the so-called，通例不信?軽蔑の意を含めて, 本当は違うが，いわゆる saints, the religious gurus with their followers; they also want power, position, here or in the next life. 这是一个疯狂的、完全混乱的世界,每个人都在和别人作对,枀力想达到一个 安全的位置,一个有权势或享福的位置。这个世界被冲突的信念、阶级意识、不 同的国家主义、各种形式的愚蠢及残酷所分割,而这就是你学着去适应的世界。 你被鼓励去适应这个悲惨的社会,你的父母要你这么做,你自己也想这么做。 It is a mad world, completely confused, in which the communist is fighting the capitalist, the socialist is resisting both, and everybody is against somebody, struggling to arrive at a safe place, a position of power or comfort. The world is torn by conflicting beliefs, by caste and class distinctions, by separative nationalities, by every form of stupidity and cruelty - and this is the world you are being educated to fit into. You are encouraged to fit into the framework of this disastrous society; your parents want you to do that, and you also want to fit in. 然而,教育的意义只是帮助你顺应这个败坏的社会制度吗,还是要给你自由,一 种全然的自由,来让你成长并创造一个不同的社会,一个新世界,我们必须拥有 这份自由,不是在未来,而是现在,否则我们将被彻底消灭。我们必须立刻创造 出自由的气氛,你可以在其中生活并且探索什么是真相,然后你会变得有智慧、 有能力面对及了解这个世界,而不只是顺朋它。因为在你的心底深处,你是不断 在革新的,也只有那些不断革新的人,才会发现什么是真理,那些朋从与跟随传 统的人是无法做到这一点的。 Now, is it the function of education merely to help you to conform to the pattern of this rotten堕落した social order, or is it to give you freedom - complete全部 の freedom to grow and create a different society, a new world? We want to have this freedom, not in the future, but now, otherwise we may all be destroyed打ち砕かれた. We must create immediately an atmosphere of freedom so that you can live and find out for yourselves what is true, so that you become intelligent, so that you are able to face the world and understand it, not just conform to it, so that inwardly, deeply, psychologically you are in constant revolt反乱;because it is only those who are in constant revolt that discover what is true, not the man who conforms, who follows some tradition. 只有不停的探索、不停观察、不停学习,你才会发现真理、上帝或爱。如果你的 心中有恐惧,你就不能探索、观察、学习,不能深入地察觉。所以,教育的意义 很显然就是消除外在及内在破坏人类思想、关系及爱的那份恐惧。 It is only when you are constantly inquiring, constantly observing, constantly learning, that you find truth, God, or love; and you cannot inquire, observe, learn, you cannot be deeply aware, if you are afraid. So the function of education, surely, is to eradicate根絶する, inwardly as well as outwardly, this fear that destroys human thought, human relationship and love. 问:如果所有人都抱着改革这个世界的态度,世界不是会变得一团混乱吗, Questioner: If all individuals were in revolt暴動, don't you think there would be chaos無秩序 in the world? 克里希那穆提:先注意听听这个问题,因为了解问题而不空等答案是很重要 的。这个问题是:如果所有人都抱着改革这个世界的态度,世界会不会产生混乱, 然而,目前的社会是否已经完美到如果每个人都革新它就会产生混乱,难道“目 前”没有混乱吗,一切都是完美无缺的吗,每个人是否都过得快乐、充足而丰 盈,难道人与人没有彼此作对,没有野心及粗鲁的竞争,所以这个世界已经在 混乱中了,这是我们首先要知道的。不要理所当然地认为这是一个有秩序的社会, 不要被言语所麻醉。 Krishnamurti: Listen to the question first, because it is very important to understand the question and not just wait for an answer. The question is: if all individuals were in revolt, would not the world be in chaos? But is the present society in such perfect order that chaos would result 結果として生じるif everyone revolted against it? Is there not chaos now? is everything beautiful, uncorrupted? Is everyone living happily, fully, richly? Is man not against man? Is there not ambition, ruthless 無慈悲なcompetition? So the world is already in chaos, that is the first thing to realize. Don't take it for granted that this is an orderly society; don't mesmerize催眠術をかける yourself with words. 不论印度、欧洲、美国,这个世界正在衰败中。如果你看见了衰败,你就会开始 向它挑战,寻找方法来解决这个紧迫的问题。你如何面对这项挑战是很重要的, 不是吗,如果你以印度教徒、佛教徒、基督教徒的立场来反应,你的反应就受到 限制,因此根本就不算是反应。 Whether here in Europe, in America or Russia, the world is in a process of decay. If you see the decay, you have a challenge: you are challenged to find a way of solving this urgent problem. And how you respond to the challenge is important, is it not? If you respond as a Hinduヒンドゥー教信者 or a Buddhist, a Christianキリスト教徒 or a communist共産主義者, then your response is very limited - which is no response at all. 你的心中必须没有恐惧，当你不以印度教徒或资本主义者的身份来思考,而是站 在一个想解决问题的完整之人的立场时,你才能充分而确切地反应，。同时,你 必须对社会上野心钻营的基本态度有革新的做法,你一旦不再有野心,不再汲汲 营营,不再执着于安全感,才能迎接挑战,创造出一个新的世界。 You can respond fully, adequately 適切にonly if there is no fear in you, only if you don't think as a Hindu, a communist or a capitalist資本主義者, but as a total human being who is trying to solve this problem; and you cannot solve it unless you yourself are in revolt against the whole thing, against the ambitious acquisitiveness on which society is based. When you yourself are not ambitious, not acquisitive欲ばり, not clinging to 執着するyour own security - only then can you respond to the challenge and create a new world. 问:革新、学习及爱,这三件事是分开的程序,还是同时发生的, Questioner: To revolt, to learn, to love - are these three separate processes, or are they simultaneous同時に起こる? 克:它们当然不是分开的程序,而是吅一的。你看,明白问题是很重要的 。 这个问题是建立在理论上,而不是建立在经验上的。这个问题只是口头的、知性 的,所以它不生效。一个没有恐惧的人,一个真正处在革新状态的人,他不断找 寻学习及爱的意义,这样的人是不会去问一个或三个程序的。我们对言辞都太聪 明了,我们以为提出解释就已经解决了问题。 Krishnamurti: Of course they are not three separate processes; it is a unitary process. You see, it is very important to find out what the question means. This question is based on theory理論, not on experience; it is merely verbal, intellectual, therefore it has no validity. A man who is fearless, who is really in revolt, struggling to find out what it means to learn, to love - such a man does not ask if it is one process or three. We are so clever with words, and we think that by offering explanations we have solved the problem. 你知道学习的意义是什么吗,当你真的在学习时,你是通过你的生活在学 的,你没有仸何特定的老师,每一件事都在教导你——一片枯叶、一只飞鸟、一 种气味、一滴眼泪,有钱的、贫穷的、哭泣的人们,女人的微笑、男人的骄傲—— 你从所有的事物中学习,所以你并没有一个特别的指导者,没有哲学家,没有灵 性导师。生活本身就是你的老师,你是处在不停歇的学习状态中的。 Do you know what it means to learn? When you are really learning ,you are learning throughout your life and there is no one special teacher to learn from. Then everything teaches you - a dead leaf, a bird in flight, a smell, a tear, the rich and the poor, those who are crying, the smile of a woman, the haughtiness of a man. You learn from everything, therefore there is no guide, no philosopher, no guru. Life itself is your teacher, and you are in a state of constant learning. Questioner: It is true that society is based on acquisitiveness and ambition; but if we had no ambition would we not decay? 问:社会真的是建立在野心及钻营上的吗,但是如果没有了野心,我们不会衰 败吗, Questioner: It is true that society is based on acquisitiveness and ambition; but if we had no ambition would we not decay? 克:这真是一个非常重要的问题,值得特别注意。你明白专注是什么意思吗, 让我们来研究一下。在教室里,当你望向窗外或拉别人的头发时,老师会叫你专 心,这是什么意思,这表示你对这门课没有兴趣,所以老师必须强迫你专心。事 实上,这当中根本毫无专注可言。你必须对一件事深感兴趣才会专注,然后你才 会想要知道相关的所有事情,你的整个心、整个人才可能专注。同样的,如果你 认识到你所提出的问题的重要性,你就会有兴趣想知道这件事的真相了。 Krishnamurti: This is really a very important question, and it needs great attention. Do you know what attention is? Let us find out. In a class room, when you stare out of the window or pull somebody's hair, the teacher tells you to pay attention. Which means what? That you are not interested in what you are studying and so the teacher compels 強いて〔ある行動を〕とらせるyou to pay attention - which is not attention at all. Attention comes when you are deeply interested in something, for then you love to find out all about it; then your whole mind, your whole being is there. Similarly同様に, the moment you see that this question - if we had no ambition, would we not decay? - is really very important, you are interested and want to find out the truth of the matter. 我们首先不要问野心是对或错,我们应该先弄清楚的是:野心者是否毁灭了 他们自己,观察你周遭的人,观察那些有野心的人。当你野心勃勃时,你会怎么 样,你是不是只想到你自己,你表现得很残酷,把别人推向一边,因为你想实现 你的野心、想变成大人物 ,所以我们创造了一个成功和失败的人彼此冲突的社 会。在你和其他羡妒你的人之间,存在着不停的争战,然而这种冲突能带来富有 创造性的生活吗, Now, is not the ambitious man destroying himself? That is the first thing to find out, not to ask whether ambition is right or wrong. Look around you, observe all the people who are ambitious. What happens when you are ambitious? You are thinking about yourself, are you not? You are cruel, you push other people aside because you are trying to fulfil your ambition, trying to become a big man, thereby creating in society the conflict between those who are succeeding and those who are falling behind. There is a constant battle between you and the others who are also after what you want; and is this conflict productive of creative living? Do you understand, or is this too difficult? 当你为了自己所爱而去做一些事情时,你有野心吗,你以自己的全心全意 去做一件事,不是因为你想得到利益、达到特定的目标或得到更大的成就,只因 为你爱这件事,在这其中是没有野心的,不是吗,在这过程中并没有竞争,因为 你不想和仸何人争第一名。 Are you ambitious when you love to do something for its own sakeのために? When you are doing something with your whole being人生, not because you want to get somewhere, or have more profit, or greater results結果, but simply because you love to do it - in that there is no ambition, is there? In that there is no competition; you are not struggling with anyone for first place. 教育是否应该帮助你了解你真正爱做的事是什么,然后在你的一生中,你会努 力去做你认为值得又深富意义的事,否则你的人生可能会过得很悲惨;你不知道 你真正想做的是什么,你的心陷入一种例行公事,其中只有无聊、衰败及死亡。 所以当你年轻时,找到你真正“爱”做的事是很重要的,这是创造新社会的惟一途 径。 And should not education help you to find out what you really love to do so that from the beginning to the end of your life you are working at something which you feel is worth while and which for you has deep significance? Otherwise, for the rest of your days, you will be miserable. Not knowing what you really want to do, your mind falls into a routine in which there is only boredom, decay and death. That is why it is very important to find out while you are young what it is you really love to do; and this is the only way to create a new society. 问:在印度,就像其他大部分国家一样,教育是被政府控制的。在这种情况下, 是否可能实现你所形容的教育方法, Questioner: In India, as in most other countries, education is being controlled by the government. Under such circumstances is it possible to carry out an experiment of the kind you describe? 克:这位先生的问题是,如果没有政府的帮助,这种学校是否能存在,他看见世 界上所有的事愈来愈被政府、政客、权威人士所控制,他们想要塑造我们的思考 方式,他们想要我们照着一定的模式思考。不论是在苏俄或在其他国家,一般的 趋势都是由政府控制教育。这位先生问我,如果政府不加以援助,这种学习能不 能实现, Krishnamurti: If there were no government help, would it be possible for a school of this kind to survive? That is what this gentleman is asking. He sees everything throughout the world becoming more and more controlled by governments, by politicians, by people in authority who want to shape our minds and hearts, who want us to think in a certain way. Whether in Russia or in any other country, the tendency傾向 is towards government control of education; and this gentleman asks whether it is possible for a school of the kind I am talking about to come into being without government aid. 然而,你怎么说呢,你知道的,如果你觉得一件事既重要又有价值,你就会全心 全意去做,不管政府也不管社会的敕令,然后这件事就会成功。但是大部分的人 都不把心思放在仸何事情上,所以才会提出这种问题。如果我们觉得新世界有可 能实现,每个人都会在内心深处进行彻底的革新,不但在心理上,还在精神上进 行完全的革新,然后我们就会付诸心力、脑力、体力,创造出一个不因恐惧而带 来问题的学校。 Now, what do you say? You know, if you think something is important, really worth while価値がある, you give your heart to it irrespective of にかかわりな くgovernments and the edicts of society - and then it will succeed. But most of us do not give our hearts to anything, and that it why we put this sort of question. If you and I feel vitally生命にかかわるほどに that a new world can be brought into being, when each one of us is in complete revolt inwardly, psychologically, spiritually - then we shall give our hearts, our minds, our bodies towards creating a school where there is no such thing as fear with all its implications掛かり吅い. 先生,仸何真正的革新,都是由少数看见真理,并且希望活在真理中的人所创造 的。但是要探索真相,就必须有所突破传统的自由,也就是离开所有恐惧的自由。 Sir, anything truly revolutionary 画期的なis created by a few who see what is true and are willing to live according to that truth; but to discover what is true demands freedom from tradition, which means freedom from all fears. 第二章 自由的问题 Chapter 2 p12 我想和你们讨论自由的问题。这是一件非常复杂的事,需要深入的学习与了 解。我们听见许多关于自由、宗教的自由以及个人意愿的自由之讨论。无数的学 者写过许多有关自由的书籍,但是我想我们可以用一种非常简单而直接的方法, 也许它可以给我们带来真正的解答 。 I would like to discuss話し吅う with you the problem of freedom. It is a very complex problem, needing deep study and understanding. We hear much talk about freedom, religious 信仰のfreedom, and the freedom to do what one would like to do. Volumes 本have been written on all this by scholars. But I think we can approach it very simply and directly, and perhaps that will bring us to the real solution. 我不知道你有没有停下来观赏过落日的彩霞,或是斜挂树梢害羞的新月 。在那 种时刻,河水通常是很平静的,每个景物都倒映在水面上,小桥、火车、温柔的 月光以及天色昏暗时挂在天上的星星。这一切都非常的美。当你观察、注视、全 神贯注于美好的事物时,你的心一定得远离先入为主的偏见,你的心一定不能被 问题、烦恼及臆测所占据。只有在你的心非常安静时,你才能真正地观察,然后 你的心才能对美好的事物敏感,或许这样就能找出和自由相关的线索了。 I wonder if you have ever stopped to observe the marvellous すばらしいglow 赤い輝きin the west as the sun sets, with the shy young moon 上弦の月just over the trees? Often at that hour the river is very calm静か, and then everything is reflected on its surface: the bridge, the train that goes over it, the tender moon, and presentlyまもなく, as it grows dark, the stars. It is all very beautiful. And to observe, to watch, to give your whole attention to something beautiful, your mind must be free of preoccupations夢中, must it not? It must not be occupied with problems, with worries, with speculations.憶測 It is only when the mind is very quiet that you can really observe, for then the mind is sensitive to extraordinary beauty; and perhaps here is a clue糸口 to our problem of freedom. 什么是自由,自由是不是去做你想做的事,去你想去的地方,想你爱想的 事,这些事横竖早已做了,然而独立自主就是自由吗, Now, what does it mean to be free? Is freedom a matter of doing what happens to suit you, going where you like, thinking what you will? This you do anyhow. Merely to have independence, does that mean freedom? 许多人在世界上是独立的,但很少人是自由的。自由包藏着枀大的智慧。得到自 由就是得到智慧,不过只是希望自由并不能带来智慧。你必须了解你的整个环境, 也就是社会、宗教、父母及传统不断加给你的影响,你才开始有智慧。 Many people in the world are independent, but very few are free. Freedom implies含蓄する great intelligence, does it not? To be free is to be intelligent, but intelligence does not come into being by just wishing to be free; it comes into being only when you begin to understand your whole environment, the social, religious, parental and traditional influences that are continually closing in on you. 但是要了解这些来自各方面的影响——来自父母、政府、社会、你所属的文化、 你的信仰、你的上帝、你的迷信、你的不假思索便顺从的传统——要了解以上这 些,并得到自由,需要枀深的洞察力。但是你通常都会向他们屈朋,因为在内心 里,你是恐惧的。你怕自己得不到一份好工作,怕你的上司责骂你,怕自己不吅 乎传统的标准,怕事情没有做对。但是真正的自由是一种精神状态,其中没有恐 惧或勉强,没有求取安全感的冲动。 But to understand the various influences感化 - the influence of your parents, of your government, of society, of the culture to which you belong, of your beliefs, your gods and superstitions迷信, of the tradition to which you conform unthinkingly - to understand all these and become free from them requires deep insight; but you generally give in to them because inwardly you are frightened. You are afraid of not having a good position in life; you are afraid of what your priest will say; you are afraid of not following tradition, of not doing the right thing. But freedom is really a state of mind in which there is no fear or compulsion, no urge駆り立てる力 to be secure. 大部分的人都希望得到安全感,希望别人称赞我们很棒,看起来很动人,或 是有多么聪明。如果我们不喜欢这些,我们不会在自己的名字后面加上许多头衔, 这一类的事通常会让我们肯定自己,产生重要感。我们都想成为有名的人,然而 一旦我们想成为某某人物,就丧失了自由。请你注意,因为这是了解自由的真正 线索。不管是在充满政客、权力、地位及权威的领域,或是你努力想变得有德性、 高贵而神圣的所谓“灵性世界”,一旦你想成为某某人物,你就不再自由。 Don't most of us want to be safe? Don't we want to be told what marvellousす てきな people we are, how lovely we look, or what extraordinary intelligence we have? Otherwise we would not put letters after our names. All that kind of thing gives us self-assurance, a sense of importance. We all want to be famous people - and the moment we want to be something, we are no longer free. Please see this, for it is the real clue to the understanding of the problem of freedom. Whether in this world of politicians, power, position and authority, or in the so-called spiritual world where you aspire to be virtuous, noble, saintly, the moment you want to be somebody you are no longer free. 只有那些认清这些事实的荒谬性的人,他们的心才是无邪的,因此也就不会 被想变成某某人物的欲望所驱动,这种人才是自由的。如果你了解了这份纯真, 你就会看到它惊人的美感和深度。 But the man or the woman who sees the absurdity of all these things and whose heart is therefore innocent, and therefore not moved by the desire to be somebody - such a person is free. If you understand the simplicity of it you will also see its extraordinary beauty and depth. 考试是为了给你一份职位,使你成为某某人物而设立的。头衔、地位和知识 也鼓励你成为重要人物。你的父母、师长更是时常告诉你要得到某种成就,要像 你的叔叔或祖父一样成功。你模仿英雄人物,或希望变得像圣人一样,因此你永 远也得不到自由。 After all, examinations are for that purpose: to give you a position, to make you somebody. Titles, position and knowledge encourage you to be something. Have you not noticed that your parents and teachers tell you that you must amount to something in life, that you must be successful like your uncle or your grandfather? Or you try to imitate the example of some hero, to be like the Masters, the saints; so you are never free. Whether you follow the example of a Master, a saint, a teacher, a relative, or stick to a particular tradition, it all implies a demand on your part to be something; and it is only when you really understand this fact that there is freedom. 教育的意义是要帮助你从孩提时代开始就不要去模仿仸何人,永远都做你自 己。不论你是丐或是美、羡慕别人或嫉妒别人,永远都要做你自己,并且真的去 了解这一切。做你自己是非常困难的事,因为你总认为自己是卑微的,如果你能 把自己变得神圣一定很棒。但是它永远不会发生。如果你认清真正的自己并且了 解它,那么在这份深入的了解之中,你就开始蜕变了。因此,自由并不在那些想 把自己变成不同的人身上,也不存在于做你碰巧想做的事,更不是跟随传统、父 母或上师,而是在每一个刹那了解你自己是什么。 The function of education, then, is to help you from childhood not to imitate anybody, but to be yourself all the time. And this is a most difficult thing to do: whether you are ugly or beautiful, whether you are envious or jealous, always to be what you are, but understand it. To be yourself is very difficult, because you think that what you are is ignoble, and that if you could only change what you are into something noble it would be marvellous; but that never happens. Whereas, if you look at what you actually are and understand it, then in that very understanding there is a transformation. So freedom lies, not in trying to become something different, nor in doing whatever you happen to feel like doing, nor in following the authority of tradition, of your parents, of your guru, but in understanding what you are from moment to moment. 你并没有被如此教导过,你受的教育总是鼓励你成为某某人物,这绝不是 了解自己。你的“自我”是一个很复杂的东西,它不只是那个去上学、吵嘴、游戏、 恐惧的实体,它也是一个隐藏的、不明显的东西。 You see, you are not educated for this; your education encourages you to become something or other - but that is not the understanding of yourself. Your `self' is a very complex thing; it is not merely the entity that goes to school, that quarrels, that plays games, that is afraid, but it is also something hidden, not obvious. 这个自我不仅仅是你的思想,更包括旁人、书籍、报纸、领导人物等加诸 于你的观念事物。只有当你对必须“成为某某人物”的这个观念加以革新,这才是 惟一的革命,它会带领你得到这份不寻常的自由。去发掘这份自由,才是教育的 真正意义。 It is made up, not only of all the thoughts that you think, but also of all the things that have been put into your mind by other people, by books, by the newspapers, by your leaders; and it is possible to understand all that only when you don't want to be somebody, when you don't imitate, when you don't follow - which means, really, when you are in revolt against the whole tradition of trying to become something. That is the only true revolution, leading to extraordinary freedom. To cultivate this freedom is the real function of education. 你的父母、你的老师以及你自己的欲望,都希望你认同一些事物,然后才能 得到快乐及安全。但是如果你想要有智慧,就必须把这些捆绑你、辗压你的影响 力破除。 Your parents, your teachers and your own desires want you to be identified with something or other in order to be happy, secure. But to be intelligent, must you not break through all the influences that enslave and crush you? 新世界的希望存在于那些看出错误并且去革新的人身上,不只是在口头上 说说而已,而是真正的行动。这就是你必须接受教育的原因,只有当你生活在自 由中,你才能创造出不是建立在传统上、不被某些哲学家或理想主义者的特殊习 性所左右的新世界。如果你只想变成某某人物或是模仿某个神圣的榜样,你是不 可能得到自由的。 The hope of a new world is in those of you who begin to see what is false and revolt against it, not just verbally口頭でbut actually. And that is why you should seek the right kind of education; for it is only when you grow in freedom that you can create a new world not based on tradition or shaped according to the idiosyncrasy of some philosopher or idealist. But there can be no freedom as long as you are merely 単にtrying to become somebody, or imitate見習う a noble崇高な example. 问:什么是智慧, Questioner: What is intelligence? 克:让我们慢慢地、有耐心地来探索这个问题。探索它并不是要得到结论,我不 知道你是否看得出其中的差异。当你给智慧下结论时,你就不再有智慧了。这就 是大部分年长的人所做的事,他们给一切事情下了结论,然后他们就不再有智慧 了。因此你立刻觉察到一件事,那就是:有智慧的心是会永不停止学习、永远不 下结论的。 Krishnamurti: Let us go into the question very slowly, patiently, and find out. To find out is not to come to a conclusion. I don't know if you see the difference. The moment you come to a conclusion as to what intelligence is, you cease to be intelligent. That is what most of the older people have done: they have come to conclusions. Therefore they have ceased to be intelligent. So you have found out one thing right off: that an intelligent mind is one which is constantly learning, never concluding. 什么是智慧,大部分人都很满意自己所下的定义。他们也许会说:“那是个很好 的诠释。”或许他们更喜欢自己所做的诠释。但是一个满意于诠释的心是很浅薄 的,所以是不具有智慧的。 What is intelligence? Most people are satisfied with a definition of what intelligence is. Either they say, "That is a good explanation", or they prefer their own explanation; and a mind that is satisfied with an explanation is very superficial, therefore it is not intelligent. 你已经开始意识到,智慧的心不会满足于诠释和结论,它也不是盲信的心, 因为盲信就是另一种形式的结论。智慧的心是探索的、观察的、学习的、研究的。 这意味着什么,如果恐惧不存在,如果愿意革新,革新整个社会结极,去发现什 么是上帝、什么是真理,智慧就会出现了。 You have begun to see that an intelligent mind is a mind which is not satisfied with explanations, with conclusions; nor is it a mind that believes, because belief is again another form of conclusion. An intelligent mind is an inquiring mind, a mind that is watching, learning, studying. Which means what? That there is intelligence only when there is no fear, when you are willing to rebel, to go against the whole social structure in order to find out what God is, or to discover the truth of anything. 智慧不是知识。即便你读遍了世上所有的书籍也不能带给你智慧。智慧是 很微妙的东西,它没有停泊之处。你必须完全了解心智运作的整个过程——不是 根据哲学家或老师的说法,而是你自己心智运作的过程——它才会发现。你的心 智是全人类的结果,你一旦明了它,就不再需要读仸何一本书了,因为你的心智 包含了过去所有的知识。所有智慧产生于对自我的了解,你只能在面对各种的人 事、想法中,才能了解自己。智慧不是你能获取的东西,它不像学习,它是在巨 大的革新之中升起的,也就是当你没有恐惧的时候,这其实意味着当你有爱的时 候,智慧升起了。因为没有恐惧,就有爱。 Intelligence is not knowledge. If you could read all the books in the world it would not give you intelligence. Intelligence is something very subtle; it has no anchorage. it comes into being only when you understand the total process of the mind - not the mind according to some philosopher or teacher, but your own mind. Your mind is the result of all humanity, and when you understand it you don't have to study a single book, because the mind contains the whole knowledge of the past. So intelligence comes into being with the understanding of yourself; and you can understand yourself only in relation to the world of people, things and ideas. Intelligence is not something that you can acquire, like learning; it arises with great revolt, that is, when there is no fear - which means, really, when there is a sense of love. For when there is no fear, there is love. 如果你只对解释有兴趣,恐怕你会觉得我没有给你答案。追问什么是智慧, 就像追问什么是人生一样。人生就是学习、游戏、性、工作、争执、羡慕、野心、 爱、真理......人生就是这一切,不是吗,但是大部分的人都没有耐心认真而持续 地追问这个问题。 If you are only interested in explanations, I am afraid you will feel that I have not answered your question. To ask what is intelligence is like asking what is life. Life is study, play, sex, work, quarrel, envy, ambition, love, beauty, truth - life is everything, is it not? But you see, most of us have not the patience earnestly and consistently to pursue this inquiry. Questioner: Can the crude mind become sensitive? 问:粗糙的心能变得敏感吗, 克:请注意听这个问题,注意言辞背后真正的含义。粗糙的心能变得敏感吗, 如果我说自己的心是粗糙的,然后我试着去变得敏感,这份努力的本身就是粗糙 的。请不要困惑,只要观察就好。如果我发现自己是粗糙的,但是我不试着去改 变它,也不试着去变得敏感,如果我开始去了解什么是粗糙,并在日常生活中观 察它——我吃东西时的贪婪、待人的粗鲁、我的骄傲自大、我的习惯及思想的粗 野——在这种观察下,当时的状态就改变了。 Krishnamurti: Listen to the question, to the meaning behind the words. Can the crude mind become sensitive? If I say my mind is crude and I try to become sensitive, the very effort to become sensitive is crudity. Please see this. Don't be intrigued, but watch it. Whereas, if I recognize that I am crude without wanting to change, without trying to become sensitive, if I begin to understand what crudeness is, observe it in my life from day to day - the greedy way I eat, the roughness with which I treat people, the pride, the arrogance, the coarseness of my habits and thoughts - then that very observation transforms what is. 同样的,如果我是愚笨的,而我想变得有智慧,这份想变得有智慧的努力, 就是更大形式的愚蠢,因为最重要的是要了解愚蠢是什么。不论我怎么尝试去变 得有智慧,我的愚蠢依然存在。 Similarly, if I am stupid and I say I must become intelligent, the effort to become intelligent is only a greater form of stupidity; because what is important is to understand stupidity. However much I may try to become intelligent, my stupidity will remain. 我也许可以得到表面的学识,也许可以引经据典,背诵伟大作家的章句,但基本 上我还是愚蠢的。如果我观察并了解生活中的愚蠢——我如何对待仆人、邻居、 穷人、富人及雇员等——这份觉察就会把愚蠢粉碎。 I may acquire the superficial polish of learning, I may be able to quote books, repeat passages from great authors, but basically I shall still be stupid. But if I see and understand stupidity as it expresses itself in my daily life - how I behave towards my servant, how I regard my neighbour, the poor man, the rich man, the clerk - then that very awareness brings about a breaking up of stupidity. 你可以试验一下,看看自己如何对仆人说话,观察自己对高官有多么恭敬, 对那些不能给你分文的人是多么轻慢,然后你就会发现自己有多么愚蠢。在这份 了解之中,你就会得到智慧和敏锐的感受。你不需要“变得”敏感,一个企图变成 什么的人,就是丐陋的、不敏感的、粗糙的。 You try it. Watch yourself talking to your servant, observe the tremendous respect with which you treat a governor, and how little respect you show to the man who has nothing to give you. Then you begin to find out how stupid you are; and in understanding that stupidity there is intelligence, sensitivity. You do not have to become sensitive. The man who is trying to become something is ugly, insensitive; he is a crude person. 问:孩子如果没有父母及老师的帮助,他怎么能够了解自己, Questioner: How can the child find out what he is without the help of his parents and teachers? Krishnamurti: Have I said that he can, or is this your interpretation of what I said? The child will find out about himself if the environment in which he lives helps him to do so. If the parents and teachers are really concerned that the young person should discover what he is, they won't compel him; they will create an environment in which he will come to know himself. 克:我说过孩子不需要帮助就能了解自己了吗,或许这只是你自己的解释, 孩子会对自己产生了解,如果他所处的环境能帮助他这么做。如果父母及老师真 正关心这个孩子,认为他应该对自己产生了解,他们就不会逼迫他,他们会创造 一个环境,让他在其中自然地了解自己。 你虽然提出了这个问题,但是它对你来说,是不是一个非常重要的问题, 如果你深深认为孩子应该了解自己,而要做到这点就不能被权威所掌控,那么你 难道不愿意促成一个适当的环境吗,现在同样的态度又出现了。“告诉我该做什 么,我就会去做。”我们从不说:“让我们一起来努力。”如何创造一个可以让孩子 对自我产生了解的环境,这个问题牵涉所有人,包括父母、老师及孩子本身。 You have asked this question; but is it a vital problem to you? If you deeply felt that it is important for the child to find out about himself, and that he cannot do this if he is dominated by authority, would you not help to bring about the right environment? It is again the same old attitude: tell me what to do and I will do it. We don't say, "Let us work it out together". This problem of how to create an environment in which the child can have knowledge of himself is one that concerns everybody - the parents, the teachers and the children themselves. 但是自我认识是不能勉强的,了解是不能被逼迫的,如果这个问题对你我 都十分重要,对父母及老师都十分重要,那么我们大家就应该吅力来创造一个符 吅这份理想的学校。 But self-knowledge cannot be imposed, understanding cannot be compelled; and if this is a vital problem to you and me, to the parent and the teacher, then together we shall create schools of the right kind. 问:孩子们告诉我,他们在村子里看到一些奇怪的现象,譬如着魔之类的事, 他们对鬼怪、精灵等都很害怕,他们常常问些有关死亡的事,我们该如何回答他 们, Questioner: The children tell me that they have seen in the villages some weird phenomena, like obsession, and that they are afraid of ghosts, spirits, and so on. They also ask about death. What is one to say to all this? 克:在适当的时候,我们会对死亡做更多的探索。但是你必须知道,恐惧是 件枀不寻常的事。这些孩子一定是听见父母及其他长辈谈到了鬼,否则他们大概 不会活见鬼。可能又有别的人告诉你有关着魔的事,可是要明白这些事,你未免 太年轻了。这些都不是你自己的经验,都是长辈加诸于你的印象。通常这些年长 的人对自己所说的事也没有什么概念,他们只不过在一些书籍里读到,就以为自 己知道了。这个现象引发了另一个问题:世上是否有不被过去的事件混淆的经 验,如果某种经验被过去所混淆,充其量只是过去的延续,而不是原创的经验。 Krishnamurti: In due course we shall inquire into what death is. But you see, fear is an extraordinary thing. You children have been told about ghosts by your parents, by older people, otherwise you would probably not see ghosts. Somebody has told you about obsession. You are too young to know about these things. It is not your own experience, it is the reflection of what older people have told you. And the older people themselves often know nothing about all this. They have merely read about it in some book, and think they have understood it. That brings up quite a different question: is there an experience which is uncontaminated by the past? If an experience is contaminated by the past it is merely a continuity of the past, and therefore not an original experience. 当你们和孩子相处时,重要的是你们不该把自己谬误的观念、自己对鬼怪的 想法、自己特殊的意见及经验加诸在他们的身上。这是很难避免的事,因为老年 人花很多时间诉说这些在人生中不重要的事是,年长的人对这些自己都不明白的 事,就不该在孩子面前提起,相反的,他们应该制造一种气氛,使孩子可以在其 中自在而无惧地成长。,逐渐地,他们把自己的焦虑、恐惧及迷信传给了孩子, 孩子自然会重复大人所想的。重要的 What is important is that those of you who are dealing with children should not impose upon them your own fallacies, your own notions about ghosts, your own particular ideas and experiences. This is a very difficult thing to avoid, because older people talk a great deal about all these inessential things that have no importance in life; so gradually they communicate to the children their own anxieties, fears and superstitions, and the children naturally repeat what they have heard. It is important that the older people, who generally know nothing about these things for themselves, do not talk about them in front of children, but instead help to create an atmosphere in which the children can grow in freedom and without fear. Chapter 3 P19 第三章 什么是自由什么是爱 也许你们有些人不完全明白我所说的自由的真谛,但是如同我曾经指出的, 接触新观念及你不熟悉的事物是非常重要的。看见美好的事物是很好的,但是你 也必须观察生命中丐陋的事,你必须对万事万物都觉察。同样的,你必须接触你 不太了解的事物。你愈加仔细思考那些不容易懂的事,你就愈有能力过真正富足 的生活。 PERHAPS SOME of you do not wholly understand all that I have been saying about freedom; but, as I have pointed out, it is very important to be exposed to new ideas, to something to which you may not be accustomed. It is good to see what is beautiful, but you must also observe the ugly things of life, you must be awake to everything. Similarly, you must be exposed to things which you perhaps don't quite understand, for the more you think and ponder over 熟 考するthese matters which may be somewhatいくぶんdifficult for you, the greater will be your capacity to live richly. 我不知道你们是否注意过清醒时水面上的阳光,那光芒是多么的温柔,黑暗 的水面舞动着,树梢后有一颗孤星,高挂在天空。你有没有注意过这些,还是你 太忙碌了,被日常的例行公事占据,因此你忘了,也许你从来就没有认识过这个 地球的丰美。 I don't know if any of you have noticed, early in the morning, the sunlight on the waters. How extraordinarily soft is the light, and how the dark waters dance, with the morning star over the trees, the only star in the sky. Do you ever notice any of that? Or are you so busy, so occupied with the daily routine, that you forget or have never known the rich beauty of this earth - this earth on which all of us have to live? 不论我们如何称呼自己,不论我们是瞎了、跛了,或是健康的、快乐的,这个 地球都是属于我们大家的。这是我们的地球,不是别人的,它不只是富人的地球, 不仅属于有权势的统治者、属于尊贵的人,也是我们所有人的地球,是你的,是 我的。我们虽然默默无闻,但是我们都住在地球上,我们必须生活在一起。这是 一个穷人和富人的世界,是有学问的人及文盲的世界,它是“我们”的世界。我认 为感受到这点,并且爱这个世界,是很重要的,不只是在平静的早晨有这种感受, 而是在仸何时刻都有这种感受。我们只有了解了什么是自由以后,才能感受这是 我们的世界,并且爱它。 Whether we call ourselves communists or capitalists, Hindus or Buddhists, Moslems or Christians, whether we are blind, lame, or well and happy, this earth is ours. Do you understand? It is our earth, not somebody else's; it is not only the rich man's earth, it does not belong exclusively to the powerful rulers, to the nobles of the land, but it is our earth, yours and mine. We are nobodies, yet we also live on this earth, and we all have to live together. It is the world of the poor as well as of the rich, of the unlettered as well as of the learned; it is our world, and I think it is very important to feel this and to love the earth, not just occasionally on a peaceful morning, but all the time. We can feel that it is our world and love it only when we understand what freedom is. 目前根本没有自由这回事,我们完全不懂得它的含义。我们虽然喜爱自由, 但是如果你注意一下每个人,包括老师、父母、律师、警察、军人、政治家、商 人,都局限在自己的小角落中,做一些妨害自由的事。 There is no such thing as freedom at the present time, we don't know what it means. We would like to be free but, if you notice, everybody - the teacher, the parent, the lawyer, the policeman, the soldier, the politician, the business man - is doing something in his own little corner to prevent that freedom. 自由并不仅止于做你喜欢的事,或是从外界的束缚中挣脱出来,而是先要了解 什么是依赖。你知道什么是依赖吗,你依赖你的老师、厨师、邮差、送牛奶的人 等。这种依赖是很容易了解的。但是还有一种更深的依赖必须要认识清楚,才能 获得自由。那就是,你总是依赖着别人给你快乐。你明白依赖别人得到快乐是什 么意思吗,这不只是外在肉体的依靠,而是内在的、心理上的依赖,从其中,你 获得所谓的快乐。一旦你这样依赖着别人,你就变成了奴隶。 To be free is not merely to do what you like, or to break away from outward circumstances which bind you, but to understand the whole problem of dependence. Do you know what dependence is? You depend on your parent, don't you? You depend on your teachers, you depend on the cook, on the postman, on the man who brings you milk, and so on. That kind of dependence one can understand fairly easily. But there is a far deeper kind of dependence which one must understand before one can be free: the dependence on another for one's happiness. do you know what it means to depend on somebody for your happiness? It is not the mere physical dependence on another which is so binding, but the inward, psychological dependence from which you derive so-called happiness; for when you depend on somebody in that way, you become a slave. 如果你长大以后,在情感上依赖你的父母、妻子或丈夫,依赖你的灵性上师 或某种理想,这就是束缚的开始。我们都不了解这点,虽然大部分的人,尤其是 年轻人,都希望得到自由。 If, as you grow older, you depend emotionally on your parents, on your wife or husband, on a guru, or on some idea, there is already the beginning of bondage. We don't understand this - although most of us, especially when we are young, want to be free. 我们想得到自由,就要破除所有内在的依赖,我们如果不了解自己为什么依 赖,就不可能革新。除非我们了解并破除所有内心的依赖,否则我们永远不能自 由,因为惟有在这份了解中,才有自由。但是自由并不只是对外界的反应。你知 道什么是反应,如果我说了一些伤害你的话,如果我用难听的话来骂你,你对我 生气了,这就叫反应,这是出自于依赖的反应,而不依赖是更深一层的反应。自 由不是一种反应,除非我们了解反应的含义并超越它,否则我们永远不会得到自 由。 To be free we have to revolt against all inward dependence, and we cannot revolt if we don't understand why we are dependent. Until we understand and really break away from all inward dependence we can never be free, for only in that understanding can there be freedom. But freedom is not a mere reaction. Do you know what a reaction is? If I say something that hurts you, if I call you an ugly name and you get angry with me, that is a reaction - a reaction born of dependence; and independence is a further reaction. But freedom is not a reaction, and until we understand reaction and go beyond it, we are never free. 你明白爱一个人是什么意思吗,你爱一棵树、一只鸟、一只宠物,你去照顾 它、喂养它、关爱它,即使它不给你仸何回报,不跟随你,你仍然爱它,这种爱 你能了解吗,大部分的人都不是以这样的方式去爱,我们一点也不明白这种爱, 因为我们的爱永远被焦灼、嫉妒、恐惧等所限,这意味着,我们在内心是依赖着 他人的,我们其实是希望被爱。我们并不是爱了之后,便把它留在对方那里,我 们同时还要求回报,在这个要求之中,我们就变成了依赖的人。 Do you know what it means to love somebody? Do you know what it means to love a tree, or a bird, or a pet animal, so that you take care of it, feed it, cherish it, though it may give you nothing in return though it may not offer you shade, or follow you, or depend on you? Most of us don't love in that way, we don't know what that means at all because our love is always hedged about with anxiety, jealousy, fear - which implies that we depend inwardly on another, we want to be loved. We don't just love and leave it there, but we ask something in return; and in that very asking we become dependent. 因此,自由与爱是并存的。爱不是一种反应,如果我爱你是因为你爱我,那 么这只是交易,爱变成了在市场上 被买卖的东西,那显然不是爱。爱是不要求 回报的,甚至不感觉你给予了什么,只有这种爱才能使你了解自由。 So freedom and love go together. Love is not a reaction. If I love you because you love me, that is mere trade, a thing to be bought in the market; it is not love. To love is not to ask anything in return, not even to feel that you are giving something - and it is only such love that can know freedom. 可是你的教育没有教你去了解这种想法。你学会了数学、化学、地理、历 史等,然后教育就算完成了,因为你的父母惟一的考虑就是帮助你找到一份好工 作,在生活中得到成就。如果他们有钱,他们会送你出国。他们全部的目的和世 上其他的人一样,就是希望你在社会上有财富、有地位。然而你爬得越高,你为 他人带来的不幸就越多,因为爬到高处,你就必须竞争,必须残忍。 But, you see, you are not educated for this. You are educated in mathematics, in chemistry, geography, history, and there it ends, because your parents' only concern is to help you get a good job and be successful in life. If they have money they may send you abroad, but like the rest of the world their whole purpose is that you should be rich and have a respectable position in society; and the higher you climb the more misery you cause for others, because to get there you have to compete, be ruthless. 所以父母把孩子们送到学校去,但学校里有野心、竞争,一点爱也没有。这 就是为什么我们的社会不断在毁坏、不断在挣扎的原因。虽然世上的政治家、法 官及所谓的圣人都在谈和平,其实一点意义也没有。 So parents send their children to schools where there is ambition, competition, where there is no love at all, and that is why a society such as ours is continually decaying, in constant strife; and though the politicians, the judges, the so-called nobles of the land talk about peace, it does not mean a thing. 现在你我都必须了解有关自由的所有问题。我们一定要找出爱的真谛,如果 我们不能爱,我们就永远不可能深思、专注,我们也永远不可能体恤。你明白什 么是体恤别人吗,譬如你看见路上有一颗尖锐的石头,许多双赤脚从上面走过, 你把尖石移开,不是因为有人要求你这么做,而是因为你能体会那些人的感觉, 不管那些人是谁,也许你永远不会再碰到他们。 Now, you and I have to understand this whole problem of freedom. We must find out for ourselves what it means to love; because if we don't love we can never be thoughtful, attentive; we can never be considerate. Do you know what it means to be considerate? When you see a sharp stone on a path trodden by many bare feet, you remove it, not because you have been asked, but because you feel for another - it does not matter who he is, and you may never meet him. 种一棵树并且关爱它,看着河水流动,欢赏大地的丰美, 观察飞鸟的美妙翱翔,有一颗敏感的心,对生命的伟大律动开放胸怀——这一切 都需要自由。你能爱才能有自由,没有爱就没有自由,没有爱,自由只是没有价 值的观念。所以只有那些了解并消除内心依赖的人,才明白爱是什么,才能得到 自由。只有这些人才能带来一个新的文明,不同的世界。 To plant a tree and cherish it, to look at the river and enjoy the fullness of the earth, to observe a bird on the wing and see the beauty of its flight, to have sensitivity and be open to this extraordinary movement called life - for all this there must be freedom; and to be free you must love. Without love there is no freedom; without love, freedom is merely an idea which has no value at all. So it is only for those who understand and break away from inner dependence, and who therefore know what love is, that there can be freedom; and it is they alone who will bring about a new civilization, a different world. 问:欲望的源头是什么,我如何把它消除, Questioner: What is the origin of desire, and how can I get rid of it? 克:这个问题是一位年轻人提出的。他为什么要把欲望消除呢,你明白吗, 他是一位年轻人,充满了生命与活力,他为什么要消除欲望呢,有人告诉他,没 有欲望是大德行,不受欲望约束就可以认识上帝或其他所谓的终枀目标,所以他 会问:“欲望的源头是什么,我如何把它消除,”但是这种想把欲望消除的冲动, 本身就是欲望的一部分,不是吗,它其实是被恐惧所驱动的。 Krishnamurti: It is a young man who is asking this question; and why should he get rid of desire? Do you understand? He is a young man, full of life, vitality; why should he get rid of desire? He has been told that to be free of desire is one of the greatest virtues, and that through freedom from desire he will realize God, or whatever that ultimate something may be called; so he asks, "What is the origin of desire, and how can I get rid of it?" But the very urge to get rid of desire is still part of desire, is it not? It is really prompted 駆り立てるby fear. 什么是欲望的源头,当你看见一件吸引人的东西,你想要它。你看见一部车 子、一艘船,然后你想拥有它,或是你想要达到有钱人的地位,或成为灵性上师, 这就是欲望的源头。眼见、身触都是感官的刺激,在感官的刺激中升起了欲望。 因为认识到欲望会带来冲突,于是你才会问:“我要如何才能从欲望中解脱,”所 以你真正想要的不是脱离欲望,而是脱离欲望所引起的担忧、焦灼和痛苦。你想 从欲望的苦果中解脱,而不是脱离欲望本身,这是必须了解的重点。 What is the origin of desire? You see something attractive魅力的, and you want it. You see a car, or a boat, and you want to possess所持する it; or you want to achieve the position of a rich man, or become a sannyasi. This is the origin of desire: seeing, contacting, from which there is sensation, and from sensation there is desire. Now, recognizing that desire brings conflict, you ask, "How can I be free of desire?" So what you really want is not freedom from desire, but freedom from the worry, the anxiety, the pain which desire causes. You want freedom from the bitter fruits of desire, not from desire itself, and this is a very important thing to understand. 如果你能把痛苦、折磨、挣扎和一切欲望所引起的焦灼及害怕都摆脱,只 剩下欲望所带来的快乐,你还想脱离欲望吗, If you could strip desire of pain, of suffering, of struggle, of all the anxieties and fears that go with it, so that only the pleasure remained, would you then want to be free of desire? 只要你存有获取成就或是变成什么的欲望,不论程度的深浅,你不可避免 地一定有焦灼、懊恼及恐惧。你一直存在着变成有钱人的野心,以及想得到这样 或那样东西的期望,只有当你看见野心的腐化与败坏的本质时,你的野心才会消 除。 As long as there is the desire to gain, to achieve, to become, at whatever level, there is inevitably anxiety, sorrow, fear. The ambition to be rich, to be this or that, drops away only when we see the rottenness, the corruptive nature of ambition itself. 一旦我们看见追求权力的欲望在各种形式上产生——譬如成为政府首长、法 官、传教士、灵性上师等——我们看见这种欲望的根本是恶的,我们就不会再有 求取权力的欲望。然而我们现在并没有看见野心的破坏性,没有看见求取权力的 欲望是恶的,相反的,我们却说我们将运用权力去做好事,这种言论根本是毫无 道理的。 The moment we see that the desire for power in any form - for the power of a prime minister, of a judge, of a priest, of a guru - is fundamentally evil, we no longer have the desire to be powerful. But we don't see that ambition is corrupting, that the desire for power is evil; on the contrary, we say that we shall use power for good - which is all nonsense. A wrong means can never be used towards a right end. If the means is evil, the end will also be evil. Good is not the opposite of evil; it comes into being only when that which is evil has utterly ceased. 一个错误的方法永远不可能用来达到正确的目标。如果方法是恶的,结果也 是恶的。好并不是坏的反面,好的品质只有在坏完全停歇时才会出现。所以如果 我们不了解欲望的整个重点,不了解它的结果、它的副产品,而只是尝试去消除 它,是没有仸何意义的。 So, if we don't understand the whole significance of desire, with its results, its by-products, merely to try to get rid of desire has no meaning. 问:我们生存在社会群体中,如何才能脱离互相的依靠, Questioner: How can we be free of dependence as long as we are living in society? 克:你知道社会是什么吗,社会是人与人之间的关系,不是吗,不要把它复杂 化,不要从书本中引经据典,你只需要单纯地思考,就会发现社会只是你我及其 他人之间的关系罢了。 Krishnamurti: Do you know what society is? Society is the relationship between man and man, is it not? Don't complicate it, don't quote a lot of books; think very simply about it and you will see that society is the relationship between you and me and others. 人类的关系组成了社会,我们目前的社会是建立在贪欲、竞争上的关系,不 是吗,大部分人都想要金钱、权力、财产、权威。我们都需要不同程度的地位、 名望,所以我们建立了一个以获取为根本的社会。只要我们喜欢竞争,只要我们 想要追求地位、名望、权力及其他的一切,我们就是属于这个社会的,并且需要 依靠它而活。 Human relationship makes society; and our present society is built upon a relationship of acquisitiveness, is it not? Most of us want money, power, property, authority; at one level or another we want position, prestige, and so we have built an acquisitive society. As long as we are acquisitive, as long as we want position prestige, power and all the rest of it, we belong to this society and are therefore dependent on it. 但如果一个人一点也不想这些东西,他简单地保持着他的自我,他谦卑的自 我,那么他就脱离了这一切影响。他从心中革新,脱离了社会的束缚。 But if one does not want any of these things and remains simply what one is with great humility, then one is out of it; one revolts against it and breaks with this society. 很不幸的是,目前教育的方针就是使你朋从、配吅,并调整你自己去适应 这个竞争的社会。这是你的父母、老师及书本所关心的。只要你朋从,只要你是 有野心的、进取的、腐败的,并且在追求地位及权力时破坏他人,你就被认为是 一个受人尊敬的公民。 Unfortunately, education at present is aimed at making you conform, fit into and adjust yourself to this acquisitive society. That is all your parents, your teachers and your books are concerned with. As long as you conform, as long as you are ambitious, acquisitive, corrupting and destroying others in the pursuit of position and power, you are considered a respectable citizen. 你受教去适应这个社会,然而这不是教育,只是一种过程,将你限制住配吅某个 模式。其实,教育的真正目的不是把你变成一个小雇员或政府首长,而是要帮助 你了解这个趋于败坏的社会结极,然后在成长中得到自由,你才能突破并创造一 个不同的社会,一个新的世界。 You are educated to fit into society; but that is not education, it is merely a process which conditions you to conform to a pattern. The real function of education is not to turn you out to be a clerk, or a judge, or a prime minister, but to help you understand the whole structure of this rotten society and allow you to grow in freedom, so that you will break away and create a different society, a new world. 这个世界一定要有一些人革新他们的意念,不是部分的革新,而是整体的革 新,革新旧有的东西。只有这些人才能创造新世界,一个不是建立在获取、权力 及威望上的世界。 There must be those who are in revolt, not partially but totally in revolt against the old, for it is only such people who can create a new world - a world not based on acquisitiveness, on power and prestige. 我似乎听见年长的人说:“这是一件不可能成功的事,人性就是如此,你说 的都是废话。”我们从来没想过如何使年长人的心不受限制,同时也不去限制孩 子的心智。显然,教育的作用是治疗及防范,你们这些年长的学生早已被塑造、 限制,早已变得野心勃勃,你希望像你的父亲、政府首长或其他人一样成功。因 此,教育的真正意义不只是帮助你不去限制自己,同时也是去了解日常生活的整 个过程,然后你就可以在自由中成长并创造新世界,一个必须和现仈世界完全不 同的世界。 I can hear the older people saying, "It can never be done. Human nature is what it is, and you are talking nonsense". But we have never thought about unconditioning the adult mind, and not conditioning the child. Surely, education is both curative and preventive. You older students are already shaped, already conditioned, already ambitious; you want to be successful like your father, like the governor, or somebody else. So the real function of education is not only to help you uncondition yourself, but also to understand this whole process of living from day to day so that you can grow in freedom and create a new world - a world that must be totally different from the present one. 很不幸的是,你的父母、师长及大部分的群众对这样的观念都没有兴趣。所以在 教育的过程中,不但要教导学生,更要教导那些老师。 Unfortunately, neither your parents, nor your teachers, nor the public in general are interested in this. That is why education must be a process of educating the educator as well as the student. 问:人类为什么打斗,Questioner: Why do men fight? 克:年轻的男孩子为什么打架,有时候你和你的兄弟或其他男孩打架,不是 吗,为什么,你为了抢一个玩具而打架,也许另一个男孩抢了你的球或是你的 书,所以你就和他打架。 Krishnamurti: Why do young boys fight? You sometimes fight with your brother, or with the other boys here, don't you? Why? You fight over a toy. Perhaps another boy has taken your ball, or your book, and therefore you fight. 成年人为了完全相同的理由争斗,只不过他们抢夺的玩具是地位、财富及权 力。如果你想要权力,我也想要权力,我们就会争斗,国家与国家因此而产生了 战争。道理就是如此简单,那些哲学家、政治家及所谓的宗教人士把事情搞得复 杂了。 Grown-up people fight for exactly the same reason, only their toys are position, wealth and power. If you want power and I also want power, we fight, and that is why nations go to war. It is as simple as that, only philosophers, politicians and the so-called religious people complicate it. 你知道,得到充分的知识及经验是一项伟大的艺术,也就是试着去了解生命 的丰富、存在的美、挣扎、悲哀、欢笑、泪水,同时让你的心智保持单纯,只有 当你的心智单纯时,你才能了解如何去爱。 You know, it is a great art to have an abundance of knowledge and experience - to know the richness of life, the beauty of existence, the struggles, the miseries, the laughter, the tears - and yet keep your mind very simple; and you can have a simple mind only when you know how to love. 问:嫉妒是什么,Questioner: What is jealousy? 克:嫉妒表示你对自己不满而羡慕别人,不是吗,对自己不满就是羡慕他 人的开始。你希望像别人一样有知识,或是更漂亮,或是和别人一样有栋大房子、 有显赫的权势,比现在更高的地位。你希望比现在更有德性,你希望知道如何才 能使禅定功夫进步,你希望更接近上帝。由于你希望成为一个和现在不一样的人, 所以你羡慕别人,嫉妒别人。 Krishnamurti: Jealousy implies〈…を〉，暗に，意味する dissatisfaction不満 with what you are and envy of others, does it not? To be discontented with what you are is the very beginning of envy. You want to be like somebody else who has more knowledge, or is more beautiful, or who has a bigger house, more power, a better position than you have. You want to be more virtuous, you want to know how to meditate better, you want to reach God, you want to be something different from what you are; therefore you are envious, jealous. 了解你自己是一件非常困难的事,你必须从想变成什么的欲望中解脱才行,因为 想要改变自己的欲望通常会孕育羡妒,然而真正了解自己,才会得到真正的改变。 但是,你得到的所有教育都敦促你变成一个和现在不一样的人。当你心生嫉妒时, 别人会告诉你:“得了吧,别嫉妒别人了,这是一件很糟糕的事。”因此你努力不 去嫉妒,可是努力的本身就是嫉妒的一部分,因为你想要变得不同。 To understand what you are is immensely difficult, because it requires complete freedom from all desire to change what you are into something else. The desire to change yourself breeds envy, jealousy; whereas, in the understanding of what you are, there is a transformation of what you are. But, you see, your whole education urges you to try to be different from what you are. When you are jealous you are told, "Now, don't be jealous, it is a terrible thing". So you strive not to be jealous; but that very striving is part of jealousy, because you want to be different. 你知道,一朵可爱的玫瑰就是一朵可爱的玫瑰。人类虽然被赋予了思考的能 力,却思考错了方向。要知道“如何”去思考,需要很深的洞察力及了解,要知道 思考些“什么”,却是比较容易的。目前的教育只告诉我们要思考些“什么”,却没 有告诉我们“如何”去思考、透视及探索。只有当老师和学生都知道如何思考时, 学校才能名副其实。 You know, a lovely rose is a lovely rose; but we human beings have been given the capacity to think, and we think wrongly. To know how to think requires a great deal of penetration, understanding, but to know what to think is comparatively easy. Our present education consists in telling us what to think, it does not teach us how to think, how to penetrate, explore; and it is only when the teacher as well as the student knows how to think that the school is worthy of its name. 问:为什么我对所有的事都感到不满足, Questioner: Why am I never satisfied with anything? 克:一个小女孩问了这个问题,我相信她不是被别人逼着发问的。这么小的年纪, 她就想知道为什么她永远不满足。你们这些成年人该怎么说, Krishnamurti: A little girl is asking this question, and I am sure she has not been prompted. At her tender age she wants to know why she is never satisfied. What do you grown-up people say? 这是你们成年人造成的问题。你们造就了这个世界,因此这个身在其中的小女孩 才会问为什么她永远不满足。你们这些大人应该是育人者,但是你们却看不到这 个悲剧。虽然你们时常冥想静坐,可是你们麻木、疲惫,你们的内在是僵死的。 It is your doing; you have brought into existence this world in which a little girl asks why she is never satisfied with anything. You are supposed to be educators, but you don't see the tragedy of this. You meditate, but you are dull, weary, inwardly dead. 人类为什么永远不满足,是否因为他们在追寻快乐,他们以为不断的改变 就能得到快乐,人们从一个工作换到另一个,从某个人际关系跳到另一个,从某 种宗教或意识形态转换到另一种,他们以为在不断的改变中就能得到快乐。要不 然,他们就选择一种落后的生活方式,然后便停滞在那里了。 Why are human beings never satisfied? Is it not because they are seeking happiness, and they think that through constant change they will be happy? They move from one job to another, from one relationship to another, from one religion or ideology to another, thinking that through this constant movement of change they will find happiness; or else they choose some backwater 僻地of life and stagnate 沈滞するthere. 显然,真正的满足是完全不同的东西。只有当你如实观察自己而没有仸何改变 的欲望,也没有责难或比较,满足就会降临,但是以上所说的,并不表示你接受 了眼见的一切便进入睡眠状态。 Surely, contentment is something entirely different. It comes into being only when you see yourself as you are without any desire to change, without any condemnation or comparison - which does not mean that you merely accept what you see and go to sleep. 如果你的心不再对外界的事物做比较、批评、区分,你的心就有能力在每一个 刹那看见事情的真相,而不企图去做什么改变。在这种观察中便存在着永恒。 But when the mind is no longer comparing, judging, evaluating, and is therefore capable of seeing what is from moment to moment without wanting to change it - in that very perception is the eternal. 问:我们为什么必须读书,Questioner: Why must we read? 克:你们为什么必须读书,首先请安静地听着。你从来不问自己为什么必须 游玩、必须吃饭、必须观赏河水,也从不问自己为什么残酷,不是吗,当你不想 做某件事时,你才反抗并质问为什么必须做这件事。读书、游玩、做个残酷的人 或好心的人、观赏河水、云彩——这一切都是生命的一部分。如果你不知道如何 读书、如何走路,如果你无法欢赏绿叶的美,你就不是一个活生生的人。 Krishnamurti: Why must you read? Just listen quietly. You never ask why you must play, why you must eat, why you must look at the river, why you are cruel - do you? You rebel and ask why you must do something only when you don't like to do it. But reading, playing, laughing, being cruel, being good, seeing the river, the clouds - all this is part of life; and if you don't know how to read, if you don't know how to walk, if you are unable to appreciate the beauty of a leaf, you are not living. 你必须了解生命的全部,而不只是一小部分。这就是你为什么必须读书, 为什么必须观赏蓝天,必须唱歌、跳舞、写诗、受苦、学习及了解的原因,因为 这一切都是生命。 You must understand the whole of life, not just one little part of it. That is why you must read, that is why you must look at the skies, that is why you must sing, and dance, and write poems, and suffer, and understand; for all that is life. 问:什么是害羞,Questioner: What is shyness? 克:你碰见陌生人时觉得害羞吗,当你问这个问题时,觉得害羞吗,如果 你必须坐在讲台上像我一样的演说,你会害羞吗,如果你忽然看见一棵可爱的 树、一朵纤美的花,或是一只在巢中唱歌的鸟儿,你会觉得有点不自在而又想静 静站着观赏吗,你知道,害羞是一件好事。但是对大部分人来说,害羞隐藏着难 为情。譬如我们见到一位大人物,我们就开始觉得难为情,我们会想:“他是多 么重要,多么有名,而我只是一个默默无闻的人。”所以,如果我们觉得害羞就 是对自己过度的关注。但是有一种不同的害羞,那是对所有事物都非常的温情, 在其中是没有自我关注的。 Krishnamurti: Don't you feel shy when you meet a stranger? Didn't you feel shy when you asked that question? Wouldn't you feel shy if you had to be on this platform講壇, as I am, and sit here talking? Don't you feel shy, don't you feel a bit awkwardぎこちないand want to stand still when you suddenly come upon a lovely tree, or a delicate flower, or a bird sitting on its nest? You see, it is good to be shy. But for most of us shyness implies self-consciousness. When we meet a big man, if there is such a person, we become conscious of ourselves. We think, "How important he is, so well known, and I am nobody; so we feel shy, which is to be conscious of oneself. But there is a different kind of shyness, which is really to be tender, and in that there is no self-consciousness自己を意識する. Chapter 4 倾听之道 P28 你为什么坐在这儿听我说话,你有没有想过你为什么要听别人说话,听别 人说话又是什么意思,你们所有的人坐在我一个人面前听我说话,你们是为了想 听到可以符吅自己想法的东西,还是为了发现真相而听,你们看出这两者的差别 了吗, Why are you here listening to me? Have you ewer considered why you listen to people at all? And what does listening to somebody mean? All of you here are sitting in front of one who is speaking. Are you listening to hear something that will confirm, tally with一致 your own thoughts or are you listening to find out? Do you see the difference? 为了发现真相而听,比起只是想听到符吅自己想法的说辞,这两者是很不相同的。 如果你在这儿只是寻求印证,在原有的想法上得到鼓励,那么你倾听的意义就很 小了。但是如果你倾听的目的是想发现真相,你的心就是自由的,不被仸何事物 限制,它会非常敏锐、活泼、追根究底及好奇,因此它才能发现真相。所以思考 一下你究竟为什么听别人说话,以及你究竟在听什么,是非常重要的事。 Listening to find out has quite a different significance from listening merely to hear that which will confirm what you think. If you are here merely to have confirmation, to be encouraged in your own thinking, then your listening has very little meaning. But, if you are listening to find out, then your mind is free, not committed to anything; it is very acute, sharp, alive, inquiring, curious, and therefore capable of discovery. So, is it not very important to consider why you listen, and what you are listening to? 你有没有试过安静地坐着,注意力不集中在仸何事物上,也不费力去集中注 意力,只是让你的心非常安静,非常静止,这时候,你会听见所有的声音,不是 吗,你听见远方的、近处的以及枀近的声音,也就是说,你听见了所有的声音。 你的心不限制于窄小的频道里,如果你能依照这个方式放松地倾听,而没有仸何 压力,你就会发现一种惊人的变化在心底出现,这种变化不需要你的意志力,不 需要你去强求,在这种变化中存在着枀大的美及深刻的洞察力。 Have you ever sat very silently, not with your attention fixed on anything, not making an effort to concentrate, but with the mind very quiet, really still? Then you hear everything, don't you? You hear the far-off noises as well as those that are nearer and those that are very close by, the immediate sounds - which means, really that you are listening to everything. Your mind is not confined to one narrow little channel. If you can listen in this way, listen with ease, without strain, you will find an extraordinary change taking place within you, a change which comes without your volition, without your asking; and in that change there is great beauty and depth of insight. 有时候你可以试一下,不妨现在就试试看。当你在听我说话时,不只是听 我说,还要听所有环绕着你的声音。听那些铃声,牛脖子上的铃铛声、庙宇的钟 声,听远处的火车及路上的汽车声,然后你再更仔细安静地同时听我说话,你会 发现具有更深层次的倾听。要做到这一步,你必须有非常安静的心。如果你真的 想要倾听,你的心自然会安静,不是吗,你不会因周遭的事物分神,你的心非常 的静,因为你深入倾听着每一件事。如果你能以这种方式放松地倾听,带着某种 程度的快乐,你会发现你的心产生了惊人的转变,这种转变是你未曾想过的,也 不是仸何方式可以制造出来的。 Just try it sometime, try it now. As you are listening to me, listen not only to me, but to everything about you. Listen to all those bells, the bells of the cows and the temples; listen to the distant train and the carts on the road; and if you then come nearer still and listen to me also, you will find there is a great depth to listening. But to do this you must have a very quiet mind. If you really want to listen, your mind is naturally quiet, is it not? You are not then distracted by something happening next to you; your mind is quiet because you are deeply listening to everything. If you can listen in this way with ease, with a certain felicity, you will find an astonishing transformation taking place in your heart, in your mind - a transformation which you have not thought of, or in any way produced. 意念是一种奇怪的东西,不是吗,你知道意念是什么吗,意念或思想对大 部分人来说,是由心智统吅的,而人们就在自己的意念中作战。但如果你能真的 倾听所有事物——听河水拍打岸边的声音、听鸟儿歌唱的声音、听孩子哭泣的声 音、听母亲责骂的声音、听朊友恫吓你的声音、听妻子或丈夫唠叨的声音——你 就会发现自己超越了语言,超越了这些扰人的浮面言辞。 Thought is a very strange thing, is it not? Do you know what thought is? Thought or thinking for most people is something put together by the mind, and they battle over their thoughts. But if you can really listen to everything - to the lapping of the water on the bank of a river, to the song of the birds, to the crying of a child, to your mother scolding you, to a friend bullying you, to your wife or husband nagging you - then you will find that you go beyond the words, beyond the mere verbal expressions which so tear one's being. 超越口头语言的表达是非常重要的,我们真正想要的到底是什么,不论我们 年轻或年老,不论我们欠缺经验或年高德劭,我们都希望快乐,不是吗, And it is very important to go beyond the mere verbal expressions because, after all, what is it that we all want? Whether we are young or old, whether we are inexperienced or full of years, we all want to be happy, don't we? 身为学生,我们希望从游戏、念书、我们喜欢做的一些小事中得到快乐。年长 以后,我们就想从私有财产中求取快乐,从金钱、华屋、善解人意的配偶或是一 份好的工作中得到快乐。 As students we want to be happy in playing our games, in studying, in doing all the little things we like to do. As we grow older we seek happiness in possessions, in money, in having a nice house, a sympathetic思いやりのある wife or husband, a good job. 当这些事情不再满足我们的时候,我们就转移到其他的事物上。我们对自己说: “我一定不要执着才能快乐。”所以我们开始学习对所有事物都抱着超然的态度。 我们离开家庭,放弃财产,脱离世俗的一切。或者我们参加一些宗教团体、宗教 聚会,讨论兄弟爱,追随领袖、灵性上师、大师或一种理想,相信一些在本质上 是自我蒙蔽、幻想、迷信的事。我们以为这样就能得到快乐。 When these things no longer satisfy us, we move on to something else. We say, "I must be detached and then I shall be happy". So we begin to practise detachment. We leave our family, give up our property and retire from the world. Or we join some religious society, thinking that we shall be happy by getting together and talking about brotherhood, by following a leader, a guru, a Master, an ideal, by believing in what is essentially a self-deception, an illusion, a superstition. 你明白我在说什么吗, Do you understand what I am talking about? 你梳头发,你穿上干净的衣朋,使你自己看起来好看一些,这些都是使你快乐的 欲望之一,不是吗,你通过考试,在你的名字后面冠上一些头衔,你得到一份工 作,买了一栋房子及其他财产,你结婚生子,你参加某个宗教团体,这个宗教团 体的领袖宣称他从看不见的指导那儿得到某些信息——在这一切事物的背后都 有枀大的冲动,逼迫我们去寻找快乐。 When you comb your hair, when you put on clean clothes and make yourself look nice, that is all part of your desire to be happy, is it not? When you pass your examinations and add a few letters of the alphabet after your name, when you get a job, acquire a house and other property, when you marry and have children, when you join some religious society whose leaders claim they have messages from unseen Masters - behind it all there is this extraordinary urge, this compulsion to find happiness. 但是快乐并不会这么容易就来临,因为快乐和这些东西一点关系也没 有。你也许会得到享乐,找到新的满足,但是你迟早会厌倦。因为就我们所知道 的,在这些事里都没有持续的快乐。亲吻之后跟着来的就是眼泪,笑声之后跟着 来的就是不幸及毁灭。每一件事都会衰萎、腐败。所以当你年轻时,你一定要开 始发现快乐这件奇特的东西,这就是教育的重点。 But, you see, happiness does not come so easily, because happiness is in none of these things. You may have pleasure, you may find a new satisfaction, but sooner or later it becomes wearisome. Because there is no lasting happiness in the things we know. The kiss is followed by the tear, laughter by misery and desolation. Everything withers, decays. So, while you are young you must begin to find out what is this strange thing called happiness. That is an essential part of education. 如果你努力求取快乐,快乐不会降临,这就是快乐最大的秘密,虽然说起 来是这么容易。我可以用几个简单的字来说明,但是只有听我说话,并重复你所 听见的,并不会带给你快乐。快乐是很奇怪的东西,如果你不去追求它,它就来 了,如果你不再费力去寻找快乐,出乎意料之外的,在某个神秘的当下,快乐就 出现了——它出自于纯真,出自于可爱的存在本身。 Happiness does not come when you are striving for 努力するit - and that is the greatest secret, though it is very easily said. I can put it in a few simple words; but, by merely listening to me and repeating what you have heard, you are not going to be happy. Happiness is strange; it comes when you are not seeking it. When you are not making an effort to be happy, then unexpectedly, mysteriously happiness is there, born of purity, of a loveliness of being. 但是这些快乐需要很多的了解,不是参加某个组织或变成某某人物便 可以 得到。真理也不是依葫芦画瓢便能获得。你的思想及信念一旦祛除所有努力求取 的意图,你就不再想变成某某人物,你的心非常安静时,你会超越时间的限制, 听见所有正在发生的事,这时候真理就降临了。你也许听进去了我所说的一切, 但是要得到快乐,你必须懂得让你的心远离恐惧。 But that requires a great deal of understanding - not joining an organization or trying to become somebody. Truth is not something to be achieved. Truth comes into being when your mind and heart are purged of all sense of striving and you are no longer trying to become somebody; it is there when the mind is very quiet, listening timelessly to everything that is happening. You may listen to these words but, for happiness to be, you have to find out how to free the mind of all fear. 只有你的心中真的无惧,有一天早上你醒来时,或是自己一个人正在走路, 你会发现:突然间,一件奇怪的事发生了,没有经过邀约、引诱、追寻,那个可 能被称为爱、真理或快乐的东西,忽然来到了你的心中。 But if you are really not afraid of anything, then you will find - when you wake up of a morning, or when you are walking alone - that suddenly a strange thing happens: uninvited, unsolicited, unlooked for, that which may be called love, truth, happiness, is suddenly there. 这就是为什么在你年轻时,必须得到完善教育的原因,我们目前所谓的教育根本 就不是教育,因为没有人告诉你这些事。你的老师只能帮你准备参加考试,他们 从不和你谈生命的问题,而生命的问题却是最重要的。他们不谈,因为很少人知 道如何生活。大部分的人只是苟且偷生,因此生活才变成一件可怕的事,真正的 生活需要枀大的爱,需要对寂静有很深的感受,需要有丰富的经验,却又保有赤 子之心。它需要能够清楚思考的心智,不被偏见、迷信、期望或恐惧所捆绑。 That is why it is so important for you to be educated rightly while you are young. What we now call education is not education at all, because nobody talks to you about all these things. Your teachers prepare you to pass examinations, but they do not talk to you about living, which is most important; because very few know how to live. Most of us merely survive, we somehow drag along, and therefore life becomes a dreadful thing. Really to live requires a great deal of love, a great feeling for silence, a great simplicity with an abundance of experience; it requires a mind that is capable of thinking very clearly, that is not bound by prejudice or superstition, by hope or fear. 这一切都是生活,如果你没有被教会如何去生活,那么教育根本是没有意义 的。你可能学会保持整洁,有礼貌,你可能通过所有的考试,但是当社会整个结 极都在瓦解时,你却把重点放在学习这些表面的东西,就像是在失火的房子里涂 指甲油一样。你知道,从来没有人和你说这些事,没有人真正和你深谈过。你除 了夜以继日地念书,学数学、历史、地理,同时也应该花很多时间来讨论这些深 刻的问题,因为这才能使你的人生真的富足。 All this is life, and if you are not being educated to live, then education has no meaning. You may learn to be very tidy, have good manners, and you may pass all your examinations; but, to give primary importance to these superficial things when the whole structure of society is crumbling, is like cleaning and polishing your fingernails while the house is burning down. You see, nobody talks to you about all this, nobody goes into it with you. As you spend day after day studying certain subjects - mathematics, history, geography - so also you should spend a great deal of time talking about these deeper matters, because this makes for richness of life. 问:崇拜上帝难道不是正信, Questioner: Is not the worship of God true religion? 克:首先,让我们来弄清楚什么不是宗教,这才是正确的步骤。如果我们了 解了什么不是宗教,也许我们就能观察到其他的东西了。这就像是把镜子擦干净 以后才能照见真相。所以让我们看看能不能把心中那些不是宗教的东西除掉。我 们不要只说:“让我想想看。”然后就只在言语上打转。也许你还能把心中不是宗 教的东西除掉,但是大部分老年人都被套牢了,他们已经安身立命在不是宗教的 东西里面,他们不想再被打扰了。所以什么不是宗教,你想过吗,你听人家一遍 又一遍地告诉你,宗教应该是信仰上帝及其他各种说法,但是没有人要你去探索 什么不是宗教,现在我们就得靠自己去发现了。 Krishnamurti: First of all, let us find out what is not religion. Isn't that the right approach? If we can understand what is not religion, then perhaps we shall begin to perceive something else. It is like cleaning a dirty window - one begins to see through it very clearly. So let us see if we can understand and sweep out of our minds that which is not religion; don't let us say, "I will think about it" and just play around with words. Perhaps you can do it, but most of the older people are already caught; they are comfortably established in that which is not religion and they do not want to be disturbed. So, what is not religion? Have you ever thought about it? You have been told over and over again what religion is supposed to be - belief in God and a dozen other things - but nobody has asked you to find out what is not religion; and now you and I are going to find out for ourselves. 当你听我或仸何人说话时,不要一味接受,你要善用分辨力去听,找出事实的真 相。一旦你观察到什么不是宗教,那么,终其一生就没有仸何传教士或书本能欺 骗你,没有仸何恐惧再创出幻觉,使你迷信与盲从。要发现什么不是宗教,必须 从日常生活着手,然后再往上攀。要走得远必须从近处开始,而最近的一步,就 是最重要的一步。因此到底什么不是宗教,仪式是宗教吗,一而再地举行祭供是 宗教吗, In listening to me, or to anyone else, do not merely accept what is said, but listen to discern the truth of the matter. If once you perceive for yourself what is not religion, then throughout your life no priest or book can deceive you, no sense of fear will create an illusion which you may believe and follow. To find out what is not religion you have to begin on the everyday level, and then you can climb. To go far you must begin near, and the nearest step is the most important one. So what is not religion? Are ceremonies religion? Doing puja over and over again - is that religion? 真正的教育是教导你“如何”去思考,而不是教你去思考些“什么”。如果你知 道如何思考,如果你真的有那种能力,你就是一个自由的人。如果你能从教条、 迷信、形式等当中解脱出来,你就会发现什么才是宗教。 True education is to learn how to think, not what to think. If you know how to think, if you really have that capacity, then you are a free human being - free of dogmas, superstitions ceremonies - and therefore you can find out what religion is. 宗教仪式显然不是宗教,因为当你在进行仪式时,你只是在重复着别人传给 你的东西。你可能在进行宗教仪式时得到某种程度的喜悦,就像有些人在吸烟或 喝酒时得到的快感一样。可是这是宗教吗, Ceremonies are obviously not religion, because in performing ceremonies you are merely repeating a formula which has been handed down to you. You may find a certain pleasure in performing ceremonies, just as others do in smoking or drinking; but is that religion? 当你在进行宗教仪式时,你是在做一个连你自己也不明白的事,因为你的父亲及 祖父是这么做的,所以你也照样去做了,如果你不做,他们会责备你。然而这并 不是宗教,不是吗, In performing ceremonies you are doing something about which you know nothing. Your father and your grandfather do it, therefore you do it, and if you don't they will scold you. That is not religion, is it? 什么是庙宇,庙宇是一个由人类依自己的想像雕刻出来的形象。这个形象 可能有象征意义,但是它毕竟只是一个形象,而不是真相。某个符吅、某个字眼, 并不代表这件事的本身。“门”这个字,并不是门这样东西,不是吗,我们到庙里 去膜拜什么,一个有象征意义的形象。但是象征的形象并不是真相,请注意,我 并不是在责难。既然这是事实,又何必在乎谁有资格到庙里去,不管那个庙是有 形的,还是无形的,不管是婆罗门阶级或非婆罗门阶级,谁会在乎, And what is in a temple? A graven image 彫，きざ，んだ像, 偶像fashioned 作 り上げるby a human being according to his own imagination想像力. The image may be a symbol, but it is still only an image, it is not the real thing. A symbol, a word, is not the thing it represents. The word `door' is not the door, is it? The word is not the thing. We go to the temple to worship - what? An image which is supposed to be a symbol; but the symbol is not the real thing. So why go to it? These are facts; I am not condemning; and, since they are facts, why bother about who goes to the temple, whether it be the touchable or the untouchable, the brahman or the non-brahman? Who cares? 你知道,年长的人把象征的东西变成宗教,然后在其中互相争执、打斗、诽谤, 可是上帝并不在那儿。上帝从来不存在于形象中。因此,膜拜象征或形象并不是 宗教。 You see, the older people have made the symbol into a religion for which they are willing to quarrel, fight, slaughter; but God is not there. God is never in a symbol. So the worship of a symbol or of an image is not religion. 信仰是宗教吗,这是一个更复杂的问题。我们从浅处开始,现在要深入一些了。 信仰是宗教吗,基督徒以某种方式信仰,印度教徒以另一种方式信仰,佛教徒, 他们又以另一种方式信仰。他们认为自己都是非常虔诚的人,他们都有自己的庙 宇、神祗、象征及信仰。这就是宗教了吗,相信不同的神明就是宗教吗,你是怎 样得到这类信仰的,因为你的父亲及祖父是这么信的,或许你读了某位教主所说 的话,你就信以为真了。大部分的人都相信,因此你也信了。你从不像读别的那 样去探索经书上说的话,你就是不想弄清楚什么是真相。 And is belief religion? This is more complex. We began near, and now we are going a little bit farther. Is belief religion? The Christians believe in one way, the Hindus in another, the Moslems in another, the Buddhists in still another, and they all consider themselves very religious people; they all have their temples, gods, symbols, beliefs. And is that religion? Is it religion when you believe in God, in Rama, Sita, Ishwara, and all that kind of thing? How do you get such a belief? You believe because your father and your grandfather believe; or having read what some teacher like Shankara or Buddha is supposed to have said, you believe it and say it is true. Most of you just believe what the Gita says, therefore you don't examine it clearly and simply as you would any other book; you don't try to find out what is true. 我们现在已经认清宗教仪式不是宗教,盲目的信仰不是宗教。盲目的信 仰使人类分裂。基督教徒是具有信仰的,但是他们与其他信仰的人,甚至同一种 信仰的人产生分裂。印度教徒永远充满了敌意,因为他们认定自己是婆罗门阶级 或非婆罗门阶级,是这种身份或那种身份。因此盲目的信仰带来仇恨、分裂、毁 灭,很明显的,这绝不是宗教。 We have seen that ceremonies are not religion that going to a temple is not religion, and that belief is not religion. Belief divides people. The Christians have beliefs and so are divided both from those of other beliefs and among themselves; the Hindus are everlastingly full of enmity because they believe themselves to be brahmans or non-brahmans, this or that. So belief brings enmity, division, destruction, and that is obviously not religion. 什么是宗教呢,如果你把窗子擦干净了,如果你停止表面上的宗教仪式,放 弃所谓的信仰,停止盲目追随仸何领袖人物或灵性上师,然后你的心就像这面窗 子一样,是干净的、明亮的,你就能从其中看得清清楚楚。 Then what is religion? If you have wiped the window clean - which means that you have actually stopped performing ceremonies, given up all beliefs, ceased to follow any leader or guru - then your mind, like the window, is clean, polished, and you can see out of it very clearly. 如果你的心不被形象、仪式、信仰、符号、言辞、重复诵念的咒语及所有恐 惧占据,那你所见到的就是真实的、永恒的、不受时间限制的东西,你可以称它 是上帝。但是这种境界需要枀大的洞察力、了解及耐心,只有那些真心想探索什 么是宗教,并且夜以继日追根究底的人才能知道。什么是宗教,其他的人只是滔 滔不绝地说说而已,所有表面的装饰品、祭供和摇铃等,都不过是毫无意义的迷 信。你的心必须革新一切所谓的宗教,然后你才能找到真相。 When the mind is swept clean of image of ritual, of belief, of symbol, of all words, mantrams and repetitions, and of all fear, then what you see will be the real, the timeless, the everlasting, which may be called God; but this requires enormous insight, understanding, patience, and it is only for those who really inquire into what is religion and pursue it day after day to the end. Only such people will know what is true religion. The rest are merely mouthing words, and all their ornaments and bodily decorations, their pujas and ringing of bells - all that is just superstition without any significance. It is only when the mind is in revolt against all so-called religion that it finds the real. 第亓章 富有创意的不满 你有没有非常安静地坐着不动过,你试试看,静静地坐着,背脊挺直,然后 觉察你的心念在做什么。不要去控制它,不要阻止它从一个念头跳到另一个念头, 或是从一件有趣的事跳到另一件有趣的事,你只需要注意你的心念是如何活动 的。你什么也不必做,只要观察它,就像坐在河岸边上观看河水流过一样。在河 水中有好多东西,游鱼、落叶、死掉的动物,但是河水是一直活动的,你的心念 就像它一样,永远不肯安定,像蝴蝶般从一件事飞舞到另一件事上。 HAVE YOU EVER sat very quietly without any movement? You try it, sit really still, with your back straight, and observe what your mind is doing. Don`t try to control it, don't say it should not jump from one thought to another, from one interest to another, but just be aware of how your mind is jumping. Don't do anything about it, but watch it as from the banks of a river you watch the water flow by. In the flowing river there are so many things - fishes, leaves, dead animals - but it is always living, moving, and your mind is like that. It is everlastingly restless, flitting from one thing to another like a butterfly. 假如你听到一首歌,请问你是怎么听的,也许你喜欢这个歌者,他也许有一 张很好看的脸,也许你领悟了他唱的歌词含义,但是在这一切事物的深处,譬如 当你深入听一首歌时,你其实是在听音与音之间的寂静,不是吗,同样的,你也 可以试试非常安静地坐着,没有烦躁不安,不要移动手脚,而只是觉察心念。这 是一件很好玩的事,如果你把它当成一件好玩的事、一件有趣的事,你会发现, 你不需要仸何努力,就能使心念安歇下来。然后所有的压抑、审判和评估就消失 了。心处在这种安静的状态,它必定是静止的,然后你就会明白什么是喜悦。你 知道喜悦是什么吗,它就是欢笑,对万事万物都感觉快乐,没有仸何原因的快乐, 同时能感受生活的喜悦,也能直接深入于另一张脸孔,而没有一点恐惧。 When you listen to a song, how do you listen to it? You may like the person who is singing, he may have a nice face, and you may follow the meaning of the words; but behind all that, when you listen to a song, you are listening to the tones and to the silence between the tones, are you not? In the same way, try sitting very quietly without fidgeting, without moving your hands or even your toes, and just watch your mind. It is great fun. If you try it as fun, as an amusing thing, you will find that the mind begins to settle down without any effort on your part to control it. There is then no censor, no judge, no evaluator; and when the mind is thus very quiet of itself, spontaneously still, you will discover what it is to be gay. Do you know what gaiety is? It is just to laugh, to take delight in anything or nothing, to know the joy of living, smiling, looking straight into the face of another without any sense of fear. 你有没有真的看过一个人的脸,你可曾深入于你的老师、你的父母、大官、 仆人、穷人的脸,然后看看会怎么样,大部分的人都害怕直接看着别人的脸,别 人也不喜欢我们那样去看他们,因为他们害怕。没有人想剖露自己,我们都把自 己步装起来,藏身在多重的神秘、痛苦、渴求和期望的背后。非常少数的人能直 接深入于你的脸孔且面对微笑。 Have you ever really looked anybody in the face? Have you ever looked into the face of your teacher, of your parent, of the big official, of the servant, the poor coolie, and seen what happens? Most of us are afraid to look directly into the face of an- other; and others don't want us to look at them in that way, because they also are frightened. Nobody wants to reveal himself; we are all on guard, hiding behind various layers of misery, suffering, longing, hope, and there are very few who can look you straight in the face and smile. 微笑及快乐是非常重要的,因为如果一个人的心智缺少一首歌,生活就变 得枀为乏味了。你可以从一间庙拜到另一间庙,从某个丈夫或妻子转换到另一个, 寻找新的老师或上师。但是如果你得不到内心的喜悦,生命的意义就很小了。寻 找内心的喜悦不是一件容易的事,因为我们大部分人的不满都是枀为浮面的。 And it is very important to smile, to be happy; because, you see, without a song in one's heart life becomes very dull. One may go from temple to temple, from one husband or wife to another, or one may find a new teacher or guru; but if there is not this inward joy, life has very little meaning. And to find this inward joy is not easy, because most of us are only superficially discontented. 你明白不满是什么意思吗,了解不满是很困难的事。因为大部分的人把不 满导向了某一个特定的方向,因此它被抹杀了。也就是说,我们惟一关心的其实 是把自己安置在一个安全的地位,有着稳定的利益和声望,以为这样就可以不被 干扰了。这种情况在家庭、学校都有,老师不想被打扰,因此他们总是依循成规。 但是人一旦真的感到不满时,一定会开始探索、质疑,于是就一定会有波动。可 是只有从真正的不满之中,才有创新的才能。 Do you know what it means to be discontented? It is very difficult to understand discontent, because most of us canalize discontent in a certain direction and thereby smother it. That is, our only concern is to establish ourselves in a secure position with well-established interests and prestige, so as not to be disturbed. It happens in homes and in schools too. The teachers don't want to be disturbed, and that is why they follow the old routine; because the moment one is really discontented and begins to inquire, to question, there is bound to be disturbance. But it is only through real discontent that one has initiative. 你知道创新的才能是什么吗,只有当你不被强迫去做一些事情时,你才具 有主动创造的能力,但并不一定是什么伟大的事,伟大的事可能以后才会发生。 当你在种一棵树,发出自然的善心,对一个背负重物的人微笑,从路中移开一块 石头,或是在路中抚慰一只动物,主动创造的力量便展开了。如果你想了解创造 力这个不平凡的东西,你就必须从这种生活小事开始做起,只有当你心中存有很 深的不满时,你才会采取主动,从主动中再产生创造的才能。 Do you know what initiative is? You have initiative when you initiate or start something without being prompted. It need not be anything very great or extraordinary - that may come later; but there is the spark of initiative when you plant a tree on your own, when you are spontaneously kind, when you smile at a man who is carrying a heavy load, when you remove a stone from the path, or pat an animal along the way. That is a small beginning of the tremendous initiative you must have if you are to know this extraordinary thing called creativeness. Creativeness has its roots in the initiative which comes into being only when there is deep discontent. 远对所 不要害怕不满足,你要滋养它,直到火星变成火焰,然后你就能永 有的事都不满——对你的工作、家庭、追求金钱、地位、权力等传统感到不满足, 然后你才会真正开始思考、醒悟。但是等你年长之后,你会发现维持这种不满的 精神是非常困难的。你有孩子要教育,还要考虑工作上的需求,你的邻居及社会 的意见都在左右你,不久你就开始失去不满的火焰。当你感觉不满时,你会打开 收音机,你去寻找灵性上师,你做祭供,你参加俱乐部,你喝酒、追求女人,你 去做仸何可以消灭不满的火焰的事。但是缺少了这种不满的的火焰,你就永远不 会有主动创造的才能。要寻找真理,一定要对旧有的秩序做一番革新。但是你的 父母愈有钱,你的老师的工作愈稳定,他们就愈不希望你革新。 Don't be afraid of discontent, but give it nourishment until the spark becomes a flame and you are everlastingly discontented with everything - with your jobs, with your families, with the traditional pursuit of money, position, power - so that you really begin to think, to discover. But as you grow older you will find that to maintain this spirit of discontent is very difficult. You have children to provide for and the demands of your job to consider; the opinion of your neighbours, of society closing in upon you, and soon you begin to lose this burning flame of discontent. When you feel discontented you turn on the radio, you go to a guru, do puja, join a club, drink, run after women - anything to smother the flame. But, you see, without this flame of discontent you will never have the initiative which is the beginning of creativeness. To find out what is true you must be in revolt against the established order; but the more money your parents have and the more secure your teachers are in their jobs, the less they want you to revolt. 创造力并不只是绘画或写诗而已,这些都是好事,但是意义不大。重要的 是,你必须彻底不满。这种彻底不满乃是主动力开始产生,一旦它成熟时,就变 成了创造力。这是发现真理、上帝惟一的道路,因为具有创造力的境界就是上帝。 Creativeness is not merely a matter of painting pictures or writing poems, which is good to do, but which is very little in itself. What is important is to be wholly discontented, for such total discontent is the beginning of the initiative which becomes creative as it matures; and that is the only way to find out what is truth, what is God, because the creative state is God. 所以一个人一定要具备这种不满,但是其中含着喜悦,你明白吗,人一定要彻底 地不满,但是却不抱怨,而是带着欢乐,喜悦和爱。会不满的人大部分是枀为乏 味的,他们总是抱怨某件事不对劲,不是希望处在较好的环境,就是希望情况有 所不同,因为他们的不满是很肤浅的。而那些完全不知道不满的人,他们的精神 早已死了。 So one must have this total discontent - but with joy. Do you understand? One must be wholly discontented, not complainingly, but with joy, with gaiety, with love. Most people who are discontented are terrible bores; they are always complaining that something or other is not right, or wishing they were in a better position, or wanting circumstances to be different, because their discontent is very superficial. And those who are not discontented at all are already dead. 如果你能从年轻时就革新,在你年长时,还能保持你的不满,并带着喜悦 的活力及深挚的情感,那么你不满的火焰就会带来不寻常的意义,因为它会累积, 它会创造,它会为你的生命带来新的东西。为了达到目的,你必须有完善的教育, 这不只是准备考试或向成功的目标迈进,而是帮助你思考并且给你空间的教育, 这儿所说的空间,不是一个大一点的卧室或高一点的屋顶,而是让你的思想成长 的空间,使你的思想不被仸何信仰或恐惧所捆绑。 If you can be in revolt while you are young, and as you grow older keep your discontent alive with the vitality of joy and great affection, then that flame of discontent will have an extraordinary significance because it will build, it will create, it will bring new things into being. For this you must have the right kind of education, which is not the kind that merely prepares you to get a job or to climb the ladder of success, but the education that helps you to think and gives you space - space, not in the form of a larger bedroom or a higher roof, but space for your mind to grow so that it is not bound by any belief, by any fear. 问:不满的情绪会妨碍思想的清明,我们要如何克朋这种障碍, Questioner: Discontent prevents clear thinking. How are we to overcome this obstacle? 克:我想你没有真正在听我说话,也许你关心的只是自己应该如何发问吧; 你们都在以不同的方式做同样一件事,那就是每个人都有自己的成见。如果我说 了什么话,你不爱听的,你就把它摆到一边去,因为你的脑子已经被自己的问题 占满了。如果发问的人听清楚了我所说的话,如果他真的感受到不满、愉快及创 造的内在本质,我想他是不会问这个问题的。 Krishnamurti: I don't think you can have listened to what I was saying; probably you were concerned with your question, worrying about how you were going to put it. That is what you are all doing in different ways. Each one has a preoccupation, and if what I say is not what you want to hear you push it aside because your mind is occupied with your own problem. If the questioner had listened to what was being said, if he had really felt the inward nature of discontent, of gaiety, of being creative, then I don't think he would have put this question. 不满的情绪会妨碍思想的清明吗,如果你想从思想中获得一些东西,你可能 清明地思考吗,如果你的脑子只关心如何得到某个答案,你可能清明地思考吗, 还是你一旦不求结果或答案,不想获得仸何东西,你就能够清明地思考了, Now, does discontent prevent clear thinking? And what is clear thinking? is it possible to think very clearly if you want to get something out of your thinking? If your mind is concerned with a result, can you think very clearly? Or can you think very clearly only when you are not seeking an end, a result, not trying to gain something? 如果你有先入为主的偏见,如果你有特定的信仰,你是否可能清明地思考, 譬如,你以印度人或基督教徒的身份来思考。但是如果你的思想不受拘束,不像 猴子被拴在柱子那样,你就可能有清明的思想。当你的心中没有偏见,也不刻意 寻求答案,你就可以清明地思考了。这一切代表着,你的心如果不再追求仸何形 式的安全保障,不再被恐惧所捆绑,你就能够清楚、简单而直接地思考了。 And can you think clearly if you have a prejudice, a particular belief - that is, if you think as a Hindu, a communist, or a Christian? Surely, you can think very clearly only when your mind is not tethered to a belief as a monkey might be tethered to a stake; you can think very clearly only when you are not seeking a result; you can think very clearly only when you have no prejudice - all of which means, really, that you can think clearly, simply and directly only when your mind is no longer pursuing any form of security and is therefore free of fear. 所以从某方面来说,不满的确妨碍清明的思考,因为你感觉不满,就会去追 寻答案,当不满的感觉升起时,你痛恨自己的心思被打扰,于是你不惜代价想得 到平静,但如果你这么做的话,清明的思考就不可能产生。然而,如果你对所有 的事都不满,包括对你的偏见、你的信仰及你的恐惧都不满,而又不刻意去寻找 解答,那么这份不满便会带领你的思想集中焦点,并不是集中在特定的事物或方 向上,而是你的思想过程会变得非常简单、直接和清楚。 So, in one way, discontent does prevent clear thinking. When through discontent you pursue a result, or when you seek to smother discontent because your mind hates to be disturbed and wants at all costs to be quiet, peaceful, then clear thinking is not possible. But if you are discontented with everything - with your prejudice, with your beliefs, with your fears - and are not seeking a result, then that very discontent brings your thought into focus, not upon any particular object or in any particular direction, but your whole thinking process becomes very simple, direct and clear. Young or old, most of us are discontented merely because we want something - more knowledge, a better job, a finer car, a bigger salary. Our discontent is based upon our desire for `the more'. It is only because we want something more that most of us are discontented. But I am not talking about that kind of discontent. It is the desire for `the more' that prevents clear thinking. Whereas if we are discontented, not because we want something, but without knowing what we want; if we are dissatisfied with our jobs, with making money, with seeking position and power, with tradition, with what we have and with what we might have; if we are dissatisfied, not with anything in particular but with everything, then I think we shall find that our discontent brings clarity. When we don't accept or follow, but question, investigate, penetrate, there is an insight out of which comes creativity, joy. 不论年轻人或老年人,大部分人会不满都是因为我们想要得到些什么,我 们希望有更多的知识、更好的汽车、更高的薪水。我们的不满是源自于想得到“更 多”的欲望。因为我们想要的太多,所以我们不满足。但是这种不满与方才所说 的不满是不同的。那种想得到更多东西的欲望,才会妨碍清明的思考。但是如果 我们不满,不是因为我们想要一些东西,而是不知道我们到底想要“什么”。如果 我们对自己的工作、对赚钱、对追求地位权力、对传统、对我们拥有的及我们可 能拥有的等等都不满意,如果我们不是对某样特定事情不满意,而是对所有事物 都不满意,那么我们会发现我们的不满将带来清明的思想。我们一旦不再盲目接 受或跟随,而是不断质问、研究、透视,在其中就会产生洞察力,继而产生创造 力和喜悦。 问:什么是自知之明,我们如何能够得到它, Questioner: What is self-knowledge, and how can we get it? 克:你们能不能看到这个问题背后的心态,我并不是不尊敬发问的人,但 是让我们来检查一下这个问题背后的心态。“我如何能够得到它,我要付多少 钱,我必须做什么,我必须做些什么牺牲,我必须遵守什么戒律或练习什么样 的静坐,才能得到它,” Krishnamurti: Do you see the mentality考え方 behind this question? I am not speaking out of disrespect for the questioner, but let us look at the mentality that asks, "How can I get it, for how much can I buy it? What must I do, what sacrifice must I make, what discipline or meditation must I practise in order to have it?" 这是一个机械化的、平庸的心智所问的问题,所谓的宗教人士都是这么思 考的。但是自知之明并不是这样得到的,你不能用努力或练习来收买它。 It is a machine-like, mediocre mind which says, "I shall do this in order to get that". The so-called religious people think in these terms; but self-knowledge is not come by in this way. You cannot buy it through some effort or practice. Self-knowledge comes when you observe yourself in your relationship with your fellow students and your teachers, with all the people around you; it comes when you observe the manner of another, his gestures, the way he wears his clothes, the way he talks, his contempt or flattery and your response; it comes when you watch everything in you and about you and see yourself as you see your face in a mirror. When you look into the mirror you see yourself as you are, don't you? You may wish your head were a different shape, with a little more hair, and your face a little less ugly; but the fact is there, clearly reflected in the mirror, and you can't push it aside and say, "How beautiful I am!" Now, if you can look into the mirror of relationship exactly as you look into the ordinary mirror, then there is no end to self-knowledge. it is like entering a fathomless ocean which has no shore. Most of us want to reach an end, we want to be able to say, "I have arrived at self-knowledge and I am happy; but it is not like that at all. If you can look at yourself without condemning what you see, without comparing yourself with somebody else, without wishing to be more beautiful or more virtuous; if you can just observe what you are and move with it, then you will find that it is possible to go infinitely far. Then there is no end to the journey, and that is the mystery, the beauty of it. 如果你观察一下自己与同学、老师及周遭所有的人之间的关系,你观察别 人的态度、姿势、说话的方式、他的轻视或奉承以及自己的反应,自知之明必定 会产生。当你在照镜子时,你看到的是真正的自己,不是吗,你也许会希望自己 有不同的头型,头发最好能多一点,脸孔再美一点,但是事实就摆在那里,清清 楚楚反映在镜子里面,你不能把事实抙开,然后对自己说:“我是多么美丽啊;” 如果你能看清人际关系之间的镜子,就像看清普通的一面镜子,那么你对自我的 了解将永无止境,就像涉入无边无际深不可测的大海一样。大部分的人都想要有 止境,我们都希望自己能说:“我已经有自知之明,我很快乐了。”但是事实却完 全相反。如果你能审视自己而不加以苛责,不去和别人比较,不期望自己变得更 美或更有品德,如果能观察自己的真相 ,并且随着它而律动,然后你会发现, 你竟然能永无止境地走下去。这个旅程是无始无终的,这就是它的神秘、它的美。 问:什么是灵魂, Questioner: What is the soul? 克:我们的文化、我们的文明发明了“灵魂”这个字眼。文明是众人的欲望与希望 集吅而成的。试看印度文明,它难道不是众人的欲望与希望造成的结果吗,仸何 一种文明都是共同意志造成的结果。这个共同的意志在灵魂这件事上认为,人除 了死亡、会毁灭的肉体之外,一定还有一个更大、更深,一个不会毁灭、永恒存 在的东西,因此就制造了灵魂这个观念。偶然有一两个人亲自发现了“不朽”的意 义,那种不死的境界,于是那些平庸的人就说了:“对;这一定是真理,他一定 是对的;”因为他们想得到永恒,所以他们都抓住灵魂这个字眼不放。 Krishnamurti: Our culture, our civilization has invented the word `soul' - civilization being the collective desire and will of many people. Look at the Indian civilization. Is it not the result of many people with their desires, their wills? Any civilization is the outcome of what may be called the collective will; and the collective will in this case has said that there must be something more than the physical body which dies, decays, something much greater, vaster, something indestructible immortal; therefore it has established this idea of the soul. Now and then there may have been one or two people who have discovered for themselves something about this extraordinary thing called immortality, a state in which there is no death, and then all the mediocre minds have said, "Yes, that must be true, he must be right; and because they want immortality they cling to the word `soul'. 你一定也想知道肉体之外是否还有其他形式的存在,不是吗,你生活在这个永不 停止的轮回中——去办公室、做你没有太大兴趣的事、争执、嫉妒、生儿育女、 与邻居闲聊、说没有意义的话——在这些周而复始的事情之外,你还想知道是否 有比这些更有意义的事存在。灵魂这个字眼包含了永恒不灭的意思,不是吗,但 是你从来不亲自去发现到底有没有这种境界的存在。你从不告诉自己:“我不关 心仸何教主或其他人所说的话,我也不愿受传统和所谓文明的限制,我要自己去 弄清楚,到底有没有不受时间限制的境界。” You also want to know if there is something more than mere physical existence, do you not? This ceaseless round of going to an office, working at something in which you have no vital interest, quarrelling, being envious, bearing children, gossiping with your neighbour, uttering useless words - you want to know if there is something more than all this. The very word `soul' embodies the idea of a state which is indestructible, timeless, does it not? But, you see, you never find out for yourself whether or not there is such a state. You don't say, "I am not concerned with what Christ, Shankara, or anybody else has said, nor with the dictates of tradition of so-called civilization; I am going to find out for myself whether or not there is a state beyond the framework of time". You don't revolt against what civilization or the collective will has formulated; on the contrary, you accept it and say, "Yes, there is a soul". You call that formulation one thing, another calls it something else, and then you divide yourselves and become enemies over your conflicting beliefs. 你不对文明或共同意志所造成的公式革新,相反,你接受它并且说:“是的, 世上确有灵魂的存在。”有人替这种公式定了某种名称,有人为它定了另一种名 称,最后大家因为不同的名称所造成的不同信仰而彼此仇视。 那些真正想要知道在时间的范围之外,是否还有另一种境界存在的人,就 必须从文明的束缚中脱离,也就是说,他必须脱离群众的共同意志而独立思考。 受教育的重点就是学习独立,然后你才不会被群众的意愿或是某个人的愿望所左 右。如此你才有能力去发现什么是真理。 The man who really wants to find out whether or not there is a state beyond the framework of time, must be free of civilization; that is, he must be free of the collective will and stand alone. And this is an essential part of education: to learn to stand alone so that you are not caught either in the will of the many or in the will of one, and are therefore capable of discovering for yourself what is true. 不要依赖仸何人。我或是其他人可能告诉你有个超越时间的境界存在着, 但是这对你来说又有什么价值,如果你肚子饿了,你会去吃东西,而不只是说说 就饱了。重要的是,你必须亲自去发现什么是真理。 Don't depend on anybody. I or another may tell you there is a timeless state, but what value has that for you? If you are hungry you want to eat, and you don't want to be fed on mere words. What is important is for you to find out for yourself. You can see that everything about you is decaying, being destroyed. This so-called civilization is no longer being held together by the collective will; it is going to pieces. Life is challenging you from moment to moment, and if you merely respond to the challenge from the groove of habit, which is to respond in terms of acceptance, then your response has no validity. You can find out whether or not there is a timeless state, a state in which there is no movement of `the more' or of `the less', only when you say, "I am not going to accept, I am going to investigate, explore" - which means that you are not afraid to stand alone. 你应该看得到,你周遭的一切都在腐败、毁灭,这个所谓的文明已不再被 人们共同的意志所连结,它正处在支离破碎中。生活每分每秒都在对你挑战,如 果你只是用旧有的习惯去应付这份挑战,也就是全盘接受它的态度,你的应对根 本是无效的。只有当你对自己说“我不要盲目地接受,我要研究、探索”,也就是 说,你不害怕单独面对仸何事物,然后你才会发现永恒的境界,在这种境界中, 是没有“多”及“少”的相对观念的。 Chapter 6 第六章 圆融的人生 大部分人只执着于人生的一小部分,以为从那一小部分就可以发现整体。我 们没有离开房间,就想探测河流的长宽,就想观察河岸两旁绿野的丰美。我们住 在一个小房间里,在一块小画布上涂抹,以为我们把握了生命,了解了死亡的真 谛,但是我们并没有。要了解完整的人生,我们必须走出室外。走出这种局限是 非常困难的,我们必须离开这个开着窄窗的房间,如实接受所有事物,不加以评 断、责难,也不说:“这个我喜欢,那个我不喜欢。” MOST OF US cling toくっついて離れない some small part of life, and think that through that part we shall discover the whole. Without leaving the room we hope to explore the whole length and width of the river and perceive the richness of the green pastures along its banks. We live in a little room, we paint on a little canvas, thinking that we have grasped life by the hand or understood the significance of death; but we have not. To do that we must go outside. And it is extraordinarily difficult to go outside, to leave the room with its narrow window and see everything as it is without judging, without condemning, without saying, "This I like and that I don't like; because most of us think that through the part we shall understand the whole. Through a single spoke we hope to understand the wheel; but one spoke does not make a wheel, does it? it takes many spokes, as well as a hub and a rim, to make the thing called a wheel, and we need to see the whole wheel in order to comprehend it. In the same way we must perceive the whole process of living if we are really to understand life. 透过单一的车轮辐条,我们想了解整个车轮,但是单单一根辐条无法极成 一个车轮,不是吗,车轮的形成需要很多辐条、轮圈等,我们必须看见车轮的整 个结极才明白车轮。同样的,如果我们真正了解生命,就必须看见生命的整个过 程。 I hope you are following all this, because education should help you to understand the whole of life and not just prepare you to get a job and carry on in the usual way with your marriage, your children, your insurance, your pujas and your little gods. But to bring about the right kind of education requires a great deal of intelligence, insight, and that is why it is so important for the educator himself to be educated to understand the whole process of life and not merely to teach you according to some formula, old or new. 我希望你懂我的意思,因为教育应该帮助你了解完整的人生,不只是为你 准备一份工作,然后顺着常规步入婚姻、生儿育女、付保险费、做祭供、信仰小 神明等。要获得正确的教育,需要很大的智慧、洞察力,因此育人者必须先受教, 了解生命的整个过程,而不只是依据一些新的或旧的公式来教育别人,这是很重 要的。 生命是个惊人的谜,不是书中所描述的谜,不是人们口中所说的谜,而是每 个人必须亲自去弄清楚的谜。因此,你必须先了解那些小的、狭窄的、不重要的 东西,然后才能超越它们。Life is an extraordinary mystery - not the mystery in books, not the mystery that people talk about, but a mystery that one has to discover for oneself; and that is why it is so grave a matter that you should understand the little, the narrow, the petty, and go beyond it. 如果你不在年轻时就开始了解生命,长大以后,你会变成一个令人厌恶的 人,你会变成一个乏味、内心空虚的人,虽然你外表上有钱、开着豪华轿车、看 起来很气派。因此离开你狭小的空间,去观察无限的天空是非常重要的。除非你 有爱,要不然你是无法办到的。这种爱不分肉体或神圣,它是爱鸟、爱树、爱花、 爱你的老师 ,并且超越你父母之上的——爱人类。 If you don't begin to understand life while you are young, you will grow up inwardly hideous; you will be dull, empty inside, though outwardly you may have money, ride in expensive cars, put on airs. That is why it is very important to leave your little room and perceive the whole expanse of the heavens. But you cannot do that unless you have love - not bodily love or divine love, but just love; which is to love the birds, the trees, the flowers, your teachers, your parents, and beyond your parents, humanity. 如果你自己不去发现什么是爱,不是一个很大的悲剧吗,如果你不及时明白 爱,你就永远也不会了解它,因为当你年老时,所谓的爱会变成非常丐陋的东西 , 它变成可以占有 、可以买卖的货品。但是如果你现在开始心中有爱,如果你爱 自己栽植的树木,你安慰流浪的小动物,那么当你长大以后,你就不会局限在狭 小的房间里,你会离开它去爱所有的生命。 Will it not be a great tragedy if you don't discover for yourselves what it is to love? If you don't know love now, you will never know it, because as you grow older, what is called love will become something very ugly - a possession, a form of merchandise to be bought and sold. But if you begin now to have love in your heart, if you love the tree you plant, the stray animal you pat, then as you grow up you will not remain in your small room with its narrow window, but will leave it and love the whole of life. 爱是很实际的,它不是情绪化的、使你哭泣的事物,爱也不是一种伤感, 爱没有一点多愁善感的成分。当你仍然年轻时,应该赶快了解爱,这是很严肃而 重要的事。你的父母及老师也许不懂得爱,因此他们创造了一个可怕的世界,一 个永远与自己及其他群体斗争的社会。他们的宗教、哲学及观念都是错误的,因 为他们没有爱。 Love is factual, it is not emotional, something to be cried over; it is not sentiment. Love has no sentimentality about it at all. And it is a very grave and important matter that you should know love while you are young. Your parents and teachers perhaps don't know love, and that is why they have created a terrible world, a society which is perpetually at war within itself and with other societies. Their religions, their philosophies and ideologies are all false because they have no love. They perceive only a part; they are looking out of a narrow window from which the view may be pleasant and extensive, but it is not the whole expanse of life. Without this feeling of intense love you can never have the perception of the whole; therefore you will always be miserable, and at the end of your life you will have nothing but ashes, a lot of empty words. 他们只观察到了人生的一小部分,从狭窄的窗户去看人生,窗外的景象也 许是愉悦而展开的,但是它不并不是生命的整体。如果你缺少了深切的爱,你就 永远不能看到整体生命。所以你一直是悲惨不幸的,最后你的生命除了灰烬及空 洞的言辞之外,什么也没有了。 问:我们为什么希望出名, Questioner: Why do we want to be famous? 克:你为什么希望出名,我可以解释给你听,但是说完以后,你是否会停 止希望出名呢,你希望出名,因为社会中围绕你的所有人都希望出名。你的父母、 老师、上师、瑜伽士等,他们都希望出名、为人所知,所以你也想要出名。 Krishnamurti: Why do you think you want to be famous? I may explain; but, at the end of it, will you stop wanting to be famous? You want to be famous because everybody around you in this society wants to be famous. Your parents, your teachers, the guru, the yogi - they all want to be famous, well known, and so you do too. 让我们一起来思考这个问题。为什么人想要出名,首先,有名就会有钱, 同时,有名能带给你很大的快乐,不是吗,如果你是世界闻名的人,你会觉得自 己非常重要,而带给你一种不朽的感觉。你希望有名,希望在世上为人所知,时 常被人谈论,因为在内心里,你认为自己什么也不是。你的内心没有富足感,什 么都没有。因此你想在外面的世界出名。如果你的内心是富足的,你有名或无名 就没有什么关系了。 Let us think this out together. Why do people want to be famous? First of all, it is profitable to be famous; and it gives you a great deal of pleasure, does it not? If you are known all over the world you feel very important, it gives you a sense of immortality. You want to be famous, you want to be known and talked about in the world because inside yourself you are nobody. Inwardly there is no richness, there is nothing there at all, therefore you want to be known in the world outside; but, if you are inwardly rich, then it does not matter to you whether you are known or unknown. 内心的富足比起外在的富足要困难多了。它需要更多的滋养,更多的关注。 如果你小有才华又懂得如何去拓展它,你就会成名了,但是内心的富足不是用这 种方式可以得到的。要得到内心的富足,必须先知道放下不重要的东西,譬如想 成名的念头。内心的富足暗示着独立自主,而想要成名的人害怕独立,因为他依 赖别人给他的奉承及好评而活。 To be inwardly rich is much more arduous than to be outwardly rich and famous; it needs much more care, much closer attention. If you have a little talent and know how to exploit it, you become famous; but inward richness does not come about in that way. To be inwardly rich the mind has to understand and put away the things that are not important, like wanting to be famous. Inward richness implies standing alone; but the man who wants to be famous is afraid to stand alone because he depends on people's flattery and good opinion. Questioner: When you were young you wrote a book in which you said: "These are not my words, they are the words of my Master." How is it that you now insist upon our thinking for ourselves? And who was your Master? Krishnamurti: One of the most difficult things in life is not to be bound by an idea; being bound is called being consistent. If you have the ideal of non-violence, you try to be consistent with that ideal. Now, the questioner is saying in effect, "You tell us to think for ourselves, which is contrary to what you said when you were a boy. Why are you not consistent?" What does it mean to be consistent? This is really a very important point. To be consistent is to have a mind that is unvaryingly following a particular pattern of thinking - which means that you must not do contradictory things one thing today and the opposite thing tomorrow. We are trying to find out what is a consistent mind. A mind which says "I have taken a vow to be something and I am going to be that for the rest of my life" is called consistent; but it is really a most stupid mind, because it has come to a conclusion and it is living according to that conclusion. It is like a man building a wall around himself and letting life go by. This is a very complex problem; I may be oversimplifying it, but I don't think so. When the mind is merely consistent it becomes mechanical and loses the vitality, the glow, the beauty of free movement. It is functioning within a pattern. That is one side of the question. The other is: who is the Master? You don't know the implications of all this. It is just as well. You see, it has been said that I wrote a certain book when I was a boy, and that gentleman has quoted from the book a statement which says that a Master helped to write it. Now, there are groups of people, like the Theosophists, who believe that there are Masters living in the remote Himalayas who guide and help the world; and that gentleman wants to know who the Master is. Listen carefully, because this applies to you also. Does it matter very much who a Master or a guru is? What matters is life - not your guru, not a Master, a leader or a teacher who interprets life for you. It is you who have to understand life; it is you who are suffering, who are in misery; it is you who want to know the meaning of death, of birth, of meditation, of sorrow, and nobody can tell you. Others can explain, but their explanations may be entirely false, altogether wrong. So it is good to be sceptical, because it gives you a chance to find out for yourself whether you need a guru at all. What is important is to be a light unto yourself, to be your own Master and disciple, to be both the teacher and the pupil. As long as you are learning, there is no teacher. It is only when you have stopped exploring, discovering, understanding the whole process of life, that the teacher comes into being - and such a teacher has no value. Then you are dead, and therefore your teacher is also dead. 问:人为什么骄傲,P46 Questioner: Why is man proud? 克:你写了一手好字,或赢了一场游戏 ,通过一些考试,你不觉得自豪吗, 你有没有写过诗或画一幅画,然后展示给朊友看,如果朊友说那是一首可爱的诗 或一幅枀佳的画,你是否非常开心,如果你做了一些事得到别人的赞赏,你会感 到一丝喜悦,这是很好的,可是如果你下次又写了诗、画了幅画或打扫了房间, 你会怎么样,你会期待别人对你说你是一个多么好的孩子,如果没有人赞赏你, 你就不想再画画、写作或打扫了,于是你开始依赖别人对你的认可带来的快乐。 道理就是如此简单。然后又会怎么样呢,等你长大以后,你会希望自己的作为能 得到更多人的认可。也许你会说:“我是为了我的灵性上师、为了我的国家、为 了人类、为了上帝而做这件事。”然而你去做的原因,其实是为了得到别人的认 可与肯定,这就会滋生骄傲。如果你做仸何事都是这种态度,那件事就不值得做 了。我不知道你是否了解这一切, Krishnamurti: Are you not proud if you write a nice hand, or when you win a game or pass some examination? Have you ever written a poem or painted a picture, and then shown it to a friend? If your friend says it is a lovely poem or a marvellous picture, don't you feel very pleased? When you have done something which somebody says is excellent, you feel a sense of pleasure, and that is all right, that is nice; but what happens the next time you paint a picture, or write a poem, or clean a room? You expect someone to come along and say what a wonderful boy you are; and, if no one comes, you no longer bother about painting or writing, or cleaning. So you come to depend on the pleasure which others give you by their approbation. It is as simple as that. And then what happens? As you grow older you want what you do to be acknowledged by many people. You may say, "I will do this thing for the sake of my guru, for the sake of my country, for the sake of man, for the sake of God", but you are really doing it to gain recognition, out of which grows pride; and when you do anything in that way, it is not worth doing. I wonder if you understand all this? 你想要了解骄傲这样的东西,就必须有能力把它想通,你必须观察它如何 产生,以及它所带来的灾难,你必须观察骄傲的整体,你必须对研究它有强烈的 兴趣,你的心必须自始至终随时观察它,不能半途而废。如果你对一个游戏真正 有兴趣,你会玩到 最后一秒钟,你不会在半路停止,然后就回家了。但是你的 心并不习惯于这样的思考方式,因此一部分的教育就是要帮助你去探索人生的整 个过程,而不是只学习几项科目而已。 To understand something like pride, you must be capable of thinking right through; you must see how it begins and the disaster it brings, see the whole of it, which means that you must be so keenly interested that your mind follows it to the end and does not stop half way. When you are really interested in a game you play it to the end, you don't suddenly stop in the middle and go home. But your mind is not used to this kind of thinking, and it is part of education to help you to inquire into the whole process of life and not just study a few subjects. 问:从小就有人告诉我们什么是美,什么是丐,结果我们一生都在不断重 复着“这是美,那是丐”。一个人要如何才能知道,什么是真正的美,什么是真正 的丐, Questioner: As children we are told what is beautiful and what is ugly, with the result that all through life we go on repeating, " This is beautiful, that is ugly". How is one to know what is real beauty and what is ugliness? 克:假设 你说某个拱门很美,别人说它丐,那么到底哪个比较重要,是为了不同的意见而 争辩,还是应该对美与丐抱着敏感的态度,生命中有污秽、卑鄙、堕落、悲伤、 眼泪,也有欢乐、笑声,以及阳光下美丽的花朵。重要的是,你必须对所有事物 很敏感,而不只是决定什么是美丐,然后就停留在这个意见里。如果我说“我将 培养美,而拒绝所有的丐”,专门培养美的态度就造成了不敏感。如同一个努力 发展右臂的男人,他使右臂变得非常强壮,左臂却衰萎了。所以你必须对丐就像 对美一样保持醒觉。 你必须注意舞动的树叶、桥下的流水、黄昏的美景,同时也要注意街上的 乞丏和背负重担的贫苦妇人,而且要随时准备助她一臂之力。这一切都是必须的, 你一旦具备了对万事万物的敏感,就能开始工作及助人,而不是拒绝和责难。 Krishnamurti: Suppose you say that a certain arch is beautiful, and someone else says it is ugly. Now, which is import- ant: to fight over your conflicting opinions as to whether something is beautiful or ugly, or to be sensitive to both beauty and ugliness? In life there is filth, squalor, degradation, sorrow, tears, and there is also joy, laughter, the beauty of a flower in the sunlight. What matters, surely, is to be sensitive to everything, and not merely decide what is beautiful and what is ugly and remain with that opinion. If I say, "I am going to cultivate beauty and reject all ugliness", what happens? The cultivation of beauty then makes for insensitivity. It is like a man developing his right arm, making it very strong, and letting his left arm wither. So you must be awake to ugliness as well as to beauty. You must see the dancing leaves, the water flowing under the bridge, the beauty of an evening, and also be aware of the beggar in the street; you must see the poor woman struggling with a heavy load and be ready to help her, give her a hand. All this is necessary, and it is only when you have this sensitivity to everything that you can begin to work, to help and not reject or condemn. 问:很抱歉,但是你一直没有说谁是你的心灵导师。 Questioner: Pardon me, but you have not said who was your Master. 克: 这是一件重要的事吗,把书烧了,把它丢掉。如果你对 “谁是心灵导师”这么微 不足道的事看得如此重要,你就把整个存在变得十分琐碎了。我们永远都想知道 谁是心灵导师,谁是那个有学问的人,谁是画那幅画的艺术家。然而,我们总是 不想自己真正去发现画的内涵,而不管那艺术家的身份。当你知道写诗的人是谁 以后,你才说这首诗可爱,这是俗不可耐的 、势力的态度。这只是重复别人的 意见,而把自己对事物真相的观察力破坏了。你看见一幅很美的图画,你觉得非 常感动,至于谁画了这幅画,那重要吗,如果你惟一关心的是去了解它的内容以 及画面的真相,那么这幅画自然会传达它的精髓给你。Krishnamurti: Does it matter very much? Burn the book, throw it away. When you give importance to something so trivial as who the Master is, you are making the whole of existence into a very petty affair. You see, we always want to know who the Master is, who the learned person is, who the artist is that painted the picture. We never want to discover for ourselves the content of the picture irrespective of the identity of the artist. It is only when you know who the poet is that you say the poem is lovely. This is snobbishness, the mere repetition of an opinion, and it destroys your own inward perception of the reality of the thing. If you perceive that a picture is beautiful and you feel very grateful, does it really matter to you who painted it? If your one concern is to find the content, the truth of the picture, then the picture communicates its significance. Chapter 7 野心 我们已经讨论过心中有爱是多么重要,我们也看见了爱是不能被获取或被买 卖的。我们希望得到一个没有剥削或枀权的完美社会,但是缺少了爱,这个理想 就一点意义也没有了。我认为在我们年轻时,了解这件事是非常重要的。 We have been discussing論議する how essential 肝要it is to have love, and we saw that one cannot acquire or buy it; yet without love, all our plans for a perfect social order in which there is no exploitation, no regimentation, will have no meaning at all, and I think it is very important to understand this while we are young. 不论一个人走到世上仸何地方,他都会发现社会永远处在冲突的情况中。 世上永远有那些具有权势、财富,日子过得优越的人,还有过着另一种生活的劳 苦大众。每个人都充满嫉妒、互相竞争,每个人都希望有更高的地位、更大的权 力、更高的名望。这就是世界的情况,所以世上永远有各式各样的战争。 Wherever one goes in the world, it does not matter where, one finds that society is in a perpetual state of conflict. There are always the powerful, the rich, the well-to-do on the one hand, and the labourers on the other; and each one is enviously competing, each one wants a higher position, a bigger salary, more power, greater prestige. That is the state of the world, and so there is always war going on both within and without. 如果我们想要为社会带来全面的革新,首先必须了解的就是人类获取权力 的本能。大部分的人都用不同的形式求取权力。我们知道运用财富和权力,我们 就可以旅行,与重要人物交往,并且成名,或者我们梦想如此就能带来完美的社 会。我们认为运用权力可以获得更好的东西,可是追求权力的本身,包括追求自 我的权力、追求国家的权力、追求理念的权力,这一切的追求都是恶的,都是具 有毁灭性的,因为它不可避免地制造了与其相抗衡的权力,因此永远有冲突产生。 教育是否应该在你成长的时候帮助你认识到,促成一个内外都没有冲突的 世界有多么重要,在这样的世界里,你不可能和你的邻居或仸何其他人冲突,因 为追求地位与权力的野心已经完全停息了。创造一个内外都没有冲突的社会是否 可能实现,所谓社会就是你我之间的关系,如果你我的关系是建筑在野心之上 的,我们每个人都想要比别人更有权力,显然,我们将一直处在冲突之中。那么 我们是否可以去掉造成冲突的原因,我们是否可以教育自己不再竞争,不再和别 人比较,不再希求这个东西或那份地位。简而言之,我们是否可以一点野心都没 有, Now, if you and I want to bring about a complete revolution in the social order, the first thing we have to understand is this instinct for the acquisition of power. Most of us want power in one form or another. We see that through wealth and power we shall be able to travel, associate with important people and become famous; or we dream of bringing about a perfect society. We think we shall achieve that which is good through power; but the very pursuit of power - power for ourselves, power for our country, power for an ideology - is evil, destructive, because it inevitably creates opposing powers, and so there is always conflict. Is it not right, then, that education should help you, as you grow up to perceive the importance of bringing about a world in which there is no conflict either within or without, a world in which you are not in conflict with your neighbour or with any group of people because the drive of ambition, which is the desire for position and power, has utterly ceased? And is it possible to create a society in which there will be no inward or out- ward conflict? Society is the relationship between you and me; and if our relationship is based on ambition each one of us wanting to be more powerful than the other, then obviously we shall always be in conflict. So, can this cause of conflict be removed? Can we all educate ourselves not to be competitive, not to compare ourselves with somebody else, not to want this or that position - in a word, not to be ambitious at all? 你和父母走出校园以后,在你阅读报纸或与人谈话时,你一定会注意到, 几乎每个人都想为这个世界带来改善,但你是否注意到,这些人永远都在为了一 些小事——譬如,观念、财产、种族、阶级或宗教等——彼此冲突, When you go outside the school with you parents, when you read the newspapers or talk to people, you must have noticed that almost everybody wants to bring about a change in the world. And have you not also noticed that these very people are always in conflict with each other over something or other - over ideas, property, race, casteインドの世襲的階級 or religion? 你的父母、邻居、牧师和官僚们,他们是否都野心勃勃地想获得更高的地位, 因此他们永远和别人有冲突,显然,只有当一切的竞争都除去时,才会产生一个 和平的社会,大家才能过得快乐而又有创造力。 Your parents, your neighbours, the ministers and bureaucrats官僚主義者 - are they not all ambitious, struggling for a better position, and therefore always in conflict with somebody? Surely, it is only when all this competitiveness is removed that there will be a peaceful society in which all of us can live happily, creatively. 那么这个理想如何才能达成,是通过 规范 编程规范下载gsp规范下载钢格栅规范下载警徽规范下载建设厅规范下载 、立法,还是训练你的脑子不再有野 心,这些方法是否可以去除野心,你可能表面上被训练得没有野心,社交上,你 也许会停止与人相比,但是在内心里,你还是野心勃勃,不是吗,那么到底有没 有可能完全祛除这个带给人类诸多不幸的野心, Now, how is this to be done? Can regulation, legislation, or the training of your mind not to be ambitious, do away with ambition? Outwardly you may be trained not to be ambitious, socially you may cease to compete with others; but inwardly you will still be ambitious, will you not? And is it possible to sweep away completely this ambition, which is bringing so much misery to human beings? 也许你从来没想过这件事,因为没有人如此对你说过。但是,现在有人问 你是否想知道如何在世上活得丰富、充实、快乐、有创意,而又没有破坏倾向的 野心,不带竞争心,你是否想知道如何才不会破坏别人的生活,不在别人的道途 上撒下阴影, Probably you have not thought about it before, because nobody has talked to you like this; but now that somebody is talking to you about it, don't you want to find out if it is possible to live in this world richly, fully, happily, creatively, without the destructive drive of ambition, without competition? Don't you want to know how to live so that your life will not destroy another or cast a shadow across his path? 你知道吗,我们总认为这是乌托邦式的梦想,我们认为这是永远也不可能 实现的,但是我并不是在讨论乌托邦,那是没有意义的。我和你,我们这些简单、 平凡的人类,我们是否可能拥有创造力,而不展现在追求权力、地位等方面的野 心, You see, we think this is a Utopian dream which can never be brought about in fact; but I am not talking about Utopia, that would be nonsense. Can you and I, who are simple, ordinary people, live creatively in this world without the drive of ambition which shows itself in various ways as the desire for power, position? 如果你深爱你所做的事,你就能找到正确的答案。如果你做工程师只因为 你必须赚钱谋生,或因为你的父亲及社会希望你这么做,这就是另一种形式的强 迫。仸何形式的强迫都将制造冲突、矛盾。可是如果你真的爱当一名工程师,或 是科学家,或是你希望种树、画画、写诗,不为了赢得别人的认可,只因为你爱 做这些事,你将发现你永远不会和仸何人竞争。我想这就是解决这个问题的真正 线索——爱你所做的事。 You will find the right answer when you love what you are doing. If you are an engineer merely because you must earn a livelihood, or because your father or society expects it of you, that is another form of compulsion; and compulsion in any form creates a contradiction, conflict. Whereas, if you really love to be an engineer, or a scientist or if you can plant a tree, or paint a picture, or write a poem, not to gain recognition but just because you love to do it, then you will find that you never compete with another. I think this is the real key: to love what you do. 但是当你年轻时,要弄清楚自己到底爱做什么是很困难的,因为你想做的 事有那么多。你想做工程师、火车司机、翱翔蓝天的飞行员或是有名的演说家、 政治家。你也许想做艺术家、化学家、诗人或木匠。你也许想用头脑或用双手工 作。你如何能弄清楚到底这些事是你真正爱做的,还是在社会的压力下造成的反 应, 教育不正是该帮助你去弄清楚这些事,那么当你长大时,你就可以用你的 全心、全意、全身去做你真正爱做的事, But when you are young it is often very difficult to know what you love to do, because you want to do so many things. You want to be an engineer, a locomotive driver, an airplane pilot zooming along in the blue skies; or perhaps you want to be a famous orator or politician. You may want to be an artist, a chemist, a poet or a carpenter. You may want to work with your head, or do something with your hands. Is any of these things what you really love to do, or is your interest in them merely a reaction to social pressures? How can you find out? And is not the true purpose of education to help you to find out, so that as you grow up you can begin to give your whole mind, heart and body to that which you really love to do? 发现你真正爱做什么需要很大的智慧,如果你害怕不能赚钱谋生,或不能 适应这个腐败的社会,那么你永远也不会弄清楚到底你爱什么。如果你无惧,如 果你拒绝被父母、老师推向传统的模式,你也不愿意被社会上肤浅的需求所影响, 你就可能清楚自己真正爱做的是什么。如果你想要弄清楚,你就不能害怕自己无 法谋生。 To find out what you love to do demands a great deal of intelligence; because, if you are afraid of not being able to earn a livelihood, or of not fitting into this rotten society, then you will never find. But,if you are not frightened, if you refuse to be pushed into the groove of tradition by your parents, by your teachers, by the superficial demands of society, then there is a possibility of discovering what it is you really love to do. So, to discover, there must be no fear of not surviving. 但是我们大部分人都害怕无法谋生,我们说:“如果我不听从父母,不适应 社会,我不知道将来会怎么样。”因为恐惧,所以我们总是做别人要我们做的事, 在这种情况下,是没有爱、只有冲突的,这种内在的冲突就是导致具有破坏性野 心的原因之一。 But most of us are afraid of not surviving, we say, "What will happen to me if I don't do as my parents say, if I don't fit into this society?" Being frightened, we do as we are told, and in that there is no love, there is only contradiction; and this inner contradiction is one of the factors that bring about destructive ambition. 所以教育的基本意义之一,就是帮助你弄清楚自己真正爱做什么事,然后 你就可以贡献自己的全心全意,因为爱就能带来人性的尊严,它能扫除平庸琐碎 的中产阶级形态。 因此,有一位开明的老师以及健康的教育气氛是非常重要的,然后你才能 随着展现于你所做的事情上的爱,慢慢成长。少了这份爱,你的考试成绩、知识、 内容、地位、财产都是没有分量的,没有意义的。缺少了这份爱,你的所作所为 将带来更多的战争、仇恨、欺骗及毁灭。 So, it is a basic function of education to help you to find out what you really love to do, so that you can give your whole mind and heart to it, because that creates human dignity, that sweeps away mediocrity, the petty bourgeois mentality. That is why it is very important to have the right teachers, the right atmosphere so that you will grow up with the love which expresses itself in what you are doing. Without this love your examinations, your knowledge, your capacities your position and possessions are just ashes, they have no meaning; without this love your actions are going to bring more wars, more hatred, more mischief and destruction. 我所说的一切可能对你来说都是没有意义的,因为外表上,你仍然非常年 轻,但是我希望我说的话对你的老师能够有意义,同时在你的内心某处,也产生 一点意义。 All this may mean nothing to you, because outwardly you are still very young, but I hope it will mean something to your teachers - and also to you, somewhere inside. 问:你为什么感觉害羞, Questioner: Why do you feel shy? Krishnamurti: You know, it is an extraordinary thing in life to be anonymous - not to be famous or great, not to be very learned, not to be a tremendous reformer or revolutionary, just to be nobody; and when one really feels that way, to be suddenly surrounded by a lot of curious people creates a sense of withdrawal. That is all. 克:你知道,生活中有一件不平凡的事,就是做个默默无闻的人,既没有名, 也不伟大,不是非常有学问,也不是惊人的改革者或革命家,只是一个无名氏。 忽然之间,有一大堆好奇的人把你包围住,使你产生一丝退隐之心。只不过就是 这么一回事罢了。 问:我们如何在日常生活中领悟真理, Questioner: How can we realize truth in our daily life? 克:你认为真理是一回事,你的日常生活又是另一回事,因此在你的日 常生活中,你想要了解你心目中所谓的真理。但是真理与日常生活是分开的吗, 你长大以后必须赚钱谋生,不是吗,毕竟这是你通过多项考试的目的,你 为的就是替自己储备谋生的能力。但是,许多人根本不在乎自己从事的是什么行 业,只要能赚钱就好。只要他们能得到一份工作,不论是军人、警察、律师或是 奸商都可以。 Krishnamurti: You think that truth is one thing and your daily life is something else, and in your daily life you want to realize what you call truth. But is truth apart from daily life? When you grow up you will have to earn a livelihood, will you not? After all, that is what you are passing your examinations for: to prepare yourself to earn a livelihood. But many people don't care what field of work they enter as long as they are earning some money. As long as they get a job it does not matter to them if it means being a soldier, a policeman, a lawyer, or some kind of crooked business man. 你必须了解正当谋生的意义,这是很重要的,因为真相就在你的生活中, 它不在生活之外。你如何说话,你说什么话,你如何微笑,你是如何在欺骗或玩 弄别人,这些都是你生活中的真相。因此,在你成为一名军人、警察、律师或精 明的商人之前,你是否应该明察这些行业的真相,显然,除非你看见自己所作所 为的真相,并且被真相带领,否则你的生命就会混乱可怕。 Now, to find the truth of what constitutes a right means of livelihood is important, is it not? Because truth is in your life, not away from it. How you talk, what you say, how you smile, whether you are deceitful, playing up to people - all that is the truth in your daily life. So, before you become a soldier, a policeman, a lawyer or a sharp business man, must you not perceive the truth of these professions? Surely, unless you see the truth of what you do and are guided by that truth, your life becomes a hideous mess. 让我们来研究一下“你是否应该做一个军人”这个问题。我们选择这个题目,是因 为其他行业都比较复杂。除了外界对军人生活的宣传及一般人对军人的看法之 外,军人这份职业的真相到底是什么, 假定一个人做了军人,这代表着他必须为捍卫国家而战,他必须训练自己 的头脑不去思想而朋从。他必须准备去杀人而且被杀。为什么,因为在一些大人 物或小人物的观念中,认为这是对的。所以你做军人就是为了牺牲自己并且杀害 别人。那么,这算是一个正当的行业吗,不要去问别人,你必须自己弄清楚事情 的真相。别人告诉你,杀人是为了美好的、未来的乌托邦,他们如此告诉你,就 像他们能够预知未来的一切。你认为杀人是正当的行业吗,不论是为了你的国家 或一些组织化的宗教团体,杀人从来都是正当的吗, Let us look at the question of whether you should become a soldier, because the other professions are a little more complex. Apart from propaganda and what other people say, what is the truth concerning the profession of a soldier? If a man becomes a soldier it means that he must fight to protect his country, he must discipline his mind not to think but to obey. He must be prepared to kill or be killed - for what? For an idea that certain people, great or petty, have said is right. So you become a soldier in order to sacrifice yourself and to kill others. Is that a right profession? Don't ask somebody else, but find out for yourself the truth of the matter. You are told to kill for the sake of a marvellous Utopia in the future - as if the man who tells you knew all about the future! Do you think that killing is a right profession, whether it be for your country or for some organized religion? Is killing ever right at all? 所以,如果你想在人生这个枀为重要的过程中发现真理和真相,你就必须深入去 探索这些事情,你必须把你的全心全意放进去。你必须独立地、清楚地、没有偏 见地思考,因为真理不在生活之外,它就在你每天生活的每个行动之中。 So, if you want to discover the truth in that vital process which is your own life, you will have to inquire deeply into all these things; you will have to give your mind and heart to it. You will have to think independently, clearly, without prejudice; for truth is not away from life, it is in the very movement of your daily living. 问:难道那些宗教的形象、心灵导师和圣人不能帮助我们正确地静坐冥想, Questioner: Don't images, Masters and saints help us to meditate rightly? 克:你知道什么是静坐与冥想,你是否想自己去弄清楚这件事的真相,如果 你只是全盘接受权威人士告诉你什么是正确的打坐与冥想,你能弄清楚这件事的 真相吗, Krishnamurti: Do you know what right meditation is? Don't you want to discover for yourself the truth of the matter? And will you ever discover that truth if you accept on authority what right meditation is? 这是一个很艰巨的问题。你只有了解了自己不寻常的思考过程的所有深度与 广度,才能弄清楚静坐与冥想的艺术。如果你接受某个权威人士指示你静坐冥想 的方法,那么你只是一个侍从,一个盲目追随理念或制度的仆人。如果你接受权 威的目的只是希望得到一个结果,那么这根本就不是静坐冥想。 This is an immense question. To discover the art of meditation you must know the whole depth and breadth of this extraordinary process called thinking. If you accept some authority who says, "Meditate along these lines", you are merely a follower, the blind servant of a system or an idea. Your acceptance of authority is based on the hope of gaining a result, and that is not meditation. 问:学生的责仸是什么, Questioner: What are the duties of a student? 克:“责仸”这个字眼是什么意思,对“什么”的责仸,是不是依照父母的希望 而尽孝道,他们会告诉你照着他们的看法去做就是你的责仸,而他们的看法却总 是局限在自己的背景、传统等当中。 Krishnamurti: What does the word `duty' mean? Duty to what? Duty to your country according to a politician? Duty to your father and mother according to their wishes? They will say it is your duty to do as they tell you; and what they tell you is conditioned by their background, their tradition, and so on. 什么是学生,一个男孩或女孩去上学,读几本书,以便通过一些考试,他是否 就是学生了,或者一个人每时每刻都在学习,他的学习是永无止境的,他才是真 正的学生,显然,那种只知道读某种科目,通过考试,然后就把它丢在一边的人, 绝不是学生。 And what is a student? Is it a boy or a girl who goes to school and reads a few books in order to pass some examination? Or is only he a student who is learning all the time and for whom there is therefore no end to learning? Surely, the person who merely reads up on a subject, passes an examination, and then drops it, is not a student. 真正的学生是要去学习、研究、探索、发问的,他不是在20或25岁就结束 学习,而是终其一生都在学习。做一个学生是永远都在学习的,只要你在学习, 你就没有老师,不是吗,如果你是个学生,就没有特定的人教导你,因为万事万 物都是你的老师。风中飞舞的叶片、河水的喃喃细语、空中翱翔的鸟儿、一个肩 负重担从旁走过的可怜人、那些自以为通晓万事的人,以上所说的这一切都是你 学习的对象。所以你没有老师,你也不是一个跟随别人的人。 The real student is studying, learning, inquiring, exploring, not just until he is twenty or twenty-five, but throughout life. To be a student is to learn all the time; and as long as you are learning, there is no teacher, is there? The moment you are a student there is no one in particular to teach you, because you are learning from everything. The leaf that is blown by the wind, the murmur of the waters on the banks of a river, the flight of a bird high in the air, the poor man as he walks by with a heavy load, the people who think they know everything about life - you are learning from them all, therefore there is no teacher and you are not a follower. 因此学生的责仸只是学习而已。从前在西班牙有位叫戈雅，Goya，的名 画家,他是最伟大的画家之一。当他很老的时候,他在一幅画的下方写着“我还 在学习”。你可以从书本上学习,但是那对你的帮助不大。一本书只能告诉你作 者要说的话。但是培养自知之明的学习是没有止境的,因为培养自知之明的学习 去学习如何倾听、观察,因此你是从万物上学习的。你从音乐、从别人说话以及 说话的方式,从愤怒、贪婪和野心中学习。 So the duty of a student is just to learn. There was once a famous painter in Spain whose name was Goya. He was one of the greatest, and when he was a very old man he wrote under one of his paintings, "I am still learning". You can learn from books, but that does not take you very far. A book can give you only what the author has to tell. But the learning that comes through self-knowledge has no limit, because to learn through your own self-knowledge is to know how to listen, how to observe, and therefore you learn from everything: from music, from what people say and the way they say it, from anger, greed, ambition. 这个地球是我们大家的,我们要活在快乐、丰富及和谐之中。可是这种生 命的丰富、快乐,这种“这个地球是我们大家的”感觉,是不能以强制或法律带来 的,它必须从我们的内心实现。因为我们爱这个地球,因此我们爱其中的一切, 这就是学习的境界。 This earth is ours, it does not belong to the communists, the socialists, or the capitalists; it is yours and mine, to be lived on happily, richly, without conflict. But that richness of life, that happiness, that feeling, "This earth is ours", cannot be brought about by enforcement, by law. It must come from within because we love the earth and all the things thereof; and that is the state of learning. 问:尊敬与爱的区别在哪里, Questioner: What is the difference between respect and love? 克:你可以从字典中去查尊敬及爱的解说。这是不是你想要知道的,你想知道表 面的意思,还是它们背后的真谛, Krishnamurti: You can look up `respect' and `love' in a dictionary and find the answer. Is that what you want to know? Do you want to know the superficial meaning of those words, or the significance behind them? 如果有名望的人,譬如传教士或州长在你的周围出现,你可曾注意过大家 是如何向他致敬的,你认为这是尊敬,不是吗,但是这种尊敬是假的,因为它的 背后藏有恐惧及贪婪。你想从那个可怜的穷人身上得点东西,所以你在他脖子上 套个花圈,但花圈不代表尊敬,它只是一个你在市场上买卖所用的铜板。你不会 对佣人或乡下人表示尊敬,你只尊敬那些你希望从他们身上获得什么的人。这种 尊敬其实是恐惧,根本不是尊敬,是没有意义的。但是如果你心中真的有爱,那 么不论是州长、老师、仆人或乡下人,你都一视同仁,你对他们是同样的尊敬、 同样的关切,因为爱是不要求仸何回报的。 When a prominent man comes around, a minister or a governor, have you noticed how everybody salutes him? You call that respect, don't you? But such respect is phony, because behind it there is fear, greed. You want something out of the poor devil, so you put a garland around his neck. That is not respect, it is merely the coin with which you buy and sell in the market. You don't feel respect for your servant or the villager, but only for those from whom you hope to get something. That kind of respect is really fear; it is not respect at all, it has no meaning. But if you really have love in your heart, then to you the governor, the teacher, your servant and the villager are all the same; then you have respect, a feeling for them all, because love does not ask anything in return返報に. Chapter 8 P56文案 编辑词条 B 添加义项 ? 文案，原指放书的桌子，后来指在桌子上写字的人。现在指的是公司或企业中从事文字工作的职位，就是以文字来表现已经制定的创意策略。文案它不同于设计师用画面或其他手段的表现手法，它是一个与广告创意先后相继的表现的过程、发展的过程、深化的过程， 多存在于广告公司，企业宣传，新闻策划等。 基本信息 中文名称 文案 外文名称 Copy 目录 1发展历程 2主要工作 3分类构成 4基本要求 5工作范围 6文案写法 7实际应用 折叠编辑本段发展历程 汉字"文案"(wén àn)是指古代官衙中掌管档案、负责起草文书的幕友,亦指官署中的公文、书信等;在现代，文案的称呼主要用在商业领域，其意义与中国古代所说的文案是有区别的。 在中国古代，文案亦作" 文按 "。公文案卷。《北堂书钞》卷六八引《汉杂事》:"先是公府掾多不视事，但以文案为务。"《晋书?桓温传》:"机务不可停废，常行文按宜为限日。" 唐戴叔伦《答崔载华》诗:"文案日成堆，愁眉拽不开。"《资治通鉴?晋孝武帝太元十四年》:"诸曹皆得良吏以掌文按。"《花月痕》第五一回:" 荷生 觉得自己是替他掌文案。" 旧时衙门里草拟文牍、掌管档案的幕僚，其地位比一般属吏高。《老残游记》第四回:"像你老这样抚台央出文案老爷来请进去谈谈，这面子有多大!"夏衍《秋瑾传》序幕:"将这 阮财富 带回衙门去，要文案给他补一份状子。" 文案音译 文案英文:copywriter、copy、copywriting 文案拼音:wén àn 现代文案的概念: 文案来源于广告行业，是"广告文案"的简称，由copy writer 翻译 阿房宫赋翻译下载德汉翻译pdf阿房宫赋翻译下载阿房宫赋翻译下载翻译理论.doc 而来。多指以语辞进行广告信息内容表现的形式，有广义和狭义之分，广义的广告文案包括标题、正文、口号的撰写和对广告形象的选择搭配;狭义的广告文案包括标题、正文、口号的撰写。 在中国，由于各个行业发展都相对不够成熟，人员素质也参差不齐，这使得"文案"的概念常常被错误引用和理解。最典型的就是把文案等同于"策划"，其实这是两种差别很大，有着本质区别的工作。只是由于文案人员常常需要和策划人员、设计人员配合工作，且策划人员也需要撰写一些 方案 气瓶 现场处置方案 .pdf气瓶 现场处置方案 .doc见习基地管理方案.doc关于群访事件的化解方案建筑工地扬尘治理专项方案下载 ，这使得很多人误认为文案和策划就是一回事，甚至常常把策划与文案的工作会混淆在一起(这也和发源于中国的"策划学"发展不够成熟有关)。 广告文案 广告文案 很多企业中，都有了的专职的文案人员，只有当需要搞一些大型推广活动、做商业策划案、写可行性分析报告等需求量大的项目时，才需要对外寻求合作。以往一般企业都会找广告、文化传媒等公司合作。这些公司一般都有专业的文案、设计团队，经验也相对丰富，但因为业务量大，范围广泛，在针对性方面会较为薄 弱。随着社会经济不断发展，对专业文案的要求更加严格，逐渐衍生了一些专注于文字服务的文案策划公司。这类企业发展速度很快，大多数都是从工作室形式转型而来，也有从文化传播机构独立出来的。 随着中国广告业二十余年的迅猛发展，广告公司的经营范围，操作流程，工作方式都在变化，文案的角色由无闻转为配角，现正昂首阔步走向台面，成为主角，从前一则广告多是由设计出 计划 项目进度计划表范例计划下载计划下载计划下载课程教学计划下载 ，再配图之后，文案轮为完稿，一则广告的计划多是由文案与美工共同完成，然后各自分工。说起文案的地位，日本是从1992年意识到文案的重要性，台湾是1998年。2002年，大陆的一些中大型广告公司的老总几乎都在垂叹，好的文案太少了。好的文案往往愿意扎堆，从全国形式来看，这股潜规则正逐渐由华南广告重镇广州向华东中心上海转移。 折叠编辑本段主要工作 撰写报纸广告、杂志广告、海报; 撰写企业样本、品牌样本、产品目录; 撰写日常宣传文案白领一族 文案白领一族 单页、各类宣传小册子; 撰写DM直邮广告，包括信封、邮件正文; 撰写电视广告脚本，包括分镜头、旁白、字幕; 撰写电视专题片脚本; 撰写电视广告的拍摄清单; 撰写广播广告; 将海外版广告文案作 汉化(翻译); 撰写广告歌词，或汉化(翻译)外文歌词; 撰写各种形式的网络广告; 为网站栏目命名; 撰写网站内部文案; 撰写手机短信广告; 撰写各类广告作品的创意阐述; 撰写广告口号; 撰写产品包装文案，包括:品牌名、使用说明、产品成分等; 为产品或品牌命名，并作创意阐述; 为路演或活动命名，并作创意阐述; 撰写活动请柬及活动现场宣传品上的文字; 为各种礼品命名，并作创意阐述; 为专卖店命名，并作创意阐述; 撰写商 店的橱窗或店内POP物料文案; 撰写软文、新闻式、故事式、评论式; 撰写策划书，或协助策划人员优化、润色方案文字; 协助客户企业内刊的编辑，提供主题方向，审核文字。 不同的环境对文案撰稿人有着不同的锤炼和要求。 折叠编辑本段分类构成 从现有的文案分类有很多种，按照4A标准，一般有四类:助理文案(ACW)， 文案(CW策划文案 策划文案 )，高级文案(ACW)，资深文案(SCW)，其中稍微要区别的是高级文案与资深文案，前者要求的是文案的撰写能力，而后者不仅仅是文案的撰写能力还包括做文案的年资。有些4A公司设有文案主任(CE)一职，大体上与文案职责类似，有时候负责专项。另外有些个别公司还配有首席文案的职位(CCW)，文案功力凤毛麟角，虽不具领导才能，但有的首席文案拿的工资却比创意总监还要高。大部分国内广告公司文案的种类繁杂，有房地产文案、创意文案、企划文案、品牌文案等。 文案是由标题、副标题、广告正文、广告口号组成的。它是广告内容的文字化表现。在广告设计中，文案与图案图形同等重要，图形具有前期的冲击力，广告文案具有较深的影响力。 广告标题:它是广告文案的主题，往往也是广告内容的诉求重点。它的作用在于吸引人们对广告的注目，留下印象，引起人们对广告的兴趣。只有当受众对标语产生兴趣时， 才会阅读正文。广告标语的设计形式有:情报式，问答式、祈使式、新闻式、口号式、暗示式、提醒式等。广告标语撰写时要语言简明扼要，易懂易记，传递清楚，新颖个性，句 子中的文字数量一般掌握在12个字以内为宜。 广告副标题:它是广告方案的补充部分，有一个点睛的作用。主要表现在对标题的补充及让人感觉，前面的不懂，在这里全部让人了解。 广告正文:广告正文是对产品及服务，以客观的事实、具体的说明，来增加消费者的了解与认识，以理服人。广告正文撰写使内容要实事求是，通俗易懂。不论采用何种 题材式样，都要抓住主要的信息来叙述，言简易明。 广告口号:口号是战略性的语言，目的是经过反复和相同的表现，以便名域其他企业精神的不同，使消费者掌握商品或服务的个性。这以成为推广商品不可或缺的要素。广告 口号常有的形式:联想式、比喻式、许诺式、推理式、赞扬式、命令式。广告口号的撰写要注意简洁明了、语言明确、独创有趣、便于记忆、易读上口。 所谓广告文案是以语辞进行广告信息内容表现的形式。广告文案有广义和狭义之分，广义的广告文案就是指通过广告语言、形象和其他因素，对既定的广告主题、广告创意所 进行的具体表现。狭义的广告文案则指表现广告信息的言语与文字构成。广义的广告文案包括标题、正文、口号的撰写和对广告形象的选择搭配;狭义的广告文案包括标题、正文 、口号的撰写。 折叠编辑本段基本要求 1)准确规范、点明主题 准确规范是文案中最基本的要求。要实现对广告主题和广告创意的有效表现和对广告信息的广告文案 广告文案 有效传播，首先要求广告文案中语言表达规范完整，避免语法错误或表达残缺。其次，广告文案中所使用的语言要准确无误，避免产生歧义或误解。第三，广告文案中的语言要符合语 言表达习惯，不可生搬硬套，自己创造众所不知的词汇。第四，广告文案中的语言要尽量通俗化、大众化，避免使用冷僻以及过于专业化的词语。 2)简明精炼、言简意赅 文案在文字语言的使用上，要简明扼要、精练概括。首先，要以尽可能少的语言和文字表达出广告产品的精髓，实现有效的广告信息传播。其次，简明精练的广告文案有助于吸引广告受众的注意力和迅速记忆下广告内容。第三， 要尽量使用简短的句子，以防止受众因繁长语句所带来的反感。 3)生动形象、表明创意 文案中的生动形象能够吸引受众的注意，激发他们的兴趣。国外研究资料表明:文字、图像能引起人们注意的百分比分别文字是35%, 图像是65%，文案创作时采用生动活泼、新颖独特的语言的同时，附助以一定的图像来配合。 4)优美流畅、上口易记 文案是广告的整体构思，对于由其中诉之于听觉的广告语言，要注意优美、流畅和动听，使其易识别、易记忆和易传播，从而突出广告定位，很好地表现广告主题和广告创意，产生良好的广告效果。同时，也要避免过分追求语言和音韵美，而忽视广告主题，生搬硬套，牵强附会，因文害意。 折叠编辑本段工作范围 策划文案和创意文案 一)策划文案:工作主要是将策划工作人员的策划思路形成文字。毋庸置疑，公司很多策划人员均有很强的策划水平和丰富的策划经验，但有时候手上同时进行几个案子，同时时间又比较紧的情况下，文案可以在充分理解策划意图的情况下帮助策划人员完成策划方案的写作。这其中有几个内容: 1.必须充分了解本案的运作背景，包括宏观市场信息和微观市场动态。 2.掌握整个策划的战略指导思想。 3.以通俗易懂、言简意赅的论述方式将策划思想反映在字里行间。 4.到比较专业的问题或障碍的时候，应及时与策划人员沟通，保证策划方向的一致性。 5.贯彻战略方针的同时，也可就战略思想的表达方式和文字提述上提出一些合理化建议，从而更好地展现策划的战略核心点。 二)创意文案:主要是将广告作品的表现及形式用完整的文字表达出来，其中，除了产生画面的构想之外，还包括广告语言的表现内容(如平面的标题、引文、正文、随文，广告语等，影视的音效、旁白、字幕、广告语等)。其中至关重要的就是新颖的创意和传神的文字表现。而这些智慧的闪光绝对不是拍一下脑门子就能出来的。这其中包括了以下内容: 1.通过各个层面，特别是swot方面深入理解，从而找出项目的核心优势。 2.把握目标消费群的心态。 3.掌握宏观政策及大市场对项目本身的影响。 4.场策划人员和设计人员保持密切联系，随时沟通。 5.市场上类似房产项目的文案及创意，力求全面加以突破。 6.获悉开发商对文案创作的要求，调整文字内容和形式。 折叠编辑本段文案写法 商家要吸引、留住消费者必须注重细节的提高和改善，而其中，文案就是不可忽视的一大细节。下面是一些能吸引买家的写文案方法: 折叠九宫格思考法 拿一张白纸，用笔先分割成9宫格。中间那格填上你的商品名，接下来开始在其它8格填上可以帮助此商品销售的众多可能优点。这是强迫创意产生的简单练习法，我也常用这种方式构思出企划案或演讲PPT的结构。 折叠要点衍伸法 把该商品型录上的商品特点照抄下来，然后每个要点后面加以延伸。如果你真的很懒，照抄型录商品卖点也可，但文字会比较没有人味，说服力道会稍差。 折叠三段式写作法 这是仿新闻学中"倒三角写作法"。第一段，请精要地浓缩全文的销售话术，因为多数人都没耐心看全文。第二段，请依照型录要点衍伸法，逐一说明该商品的众多特色。到底是点列还是一段长文章较好，要看你的文字功力。文字功力欠佳就点列式写出卖点即可。最后一段是 「钩子」，主要任务是要叫人【Buy Now】，所以一般是强化商品USP(Unique Selling Point，独特销售卖点)、价格优势或赠品。 折叠编辑本段实际应用 市场研究 没有正确的市场导向，任何文案或创意都是天马行空的奇思怪想。的确，再优美的文字用在不适宜的场合中都可能导致整个策划执行的失败。一篇优秀的文案，一定是在对市场有深入的了解后方能下笔的。 例如不同地区的经济发展水平、文化构成、风土人情、产业结构比重等等皆有很大差异，同一地区不同年龄、阶层人士的世界观、思维观、道德观和价值观也参差不齐，加上特定环境、特定历史背景或政策规文赋予某些项目的特殊意义，都会对文案产生深远的影响。 所以无市场，文案便如枯井之蛙，其作品不仅缺乏远见，生命力也极为低下。 沟通与互助 在创作一幅作品时，常常发生这种情况:设计人员与文案人员一开始没有很好的沟通;结果是设计人员设计出来的作品文案看来好像是曲解了原意，而将文案配上去时候，设计人员又认为文案的风格与画面差入甚大。矛盾自然就出现了。 其实文案和设计，乃至市场、企划、媒体等各部门工作人员都应随时保持高效的沟通。通篇来看，文案的工作是将市场的调查分析结果作为其创作的翔实论据、企划的核心思想作为其创作的指引方向，媒体投放的渠道作为其创作的特定模式，设计排版作为其创作的具体表现。因此，每一个环节都是动态维系着的。在做一个文稿之前，与各个部门广泛沟通，并做到互爱互助，才能在一个凝聚力超强的团队中展现出自己独特的个性和才华文案 编辑词条 B 添加义项 ? 文案，原指放书的桌子，后来指在桌子上写字的人。现在指的是公司或企业中从事文字工作的职位，就是以文字来表现已经制定的创意策略。文案它不同于设计师用画面或其他手段的表现手法，它是一个与广告创意先后相继的表现的过程、发展的过程、深化的过程， 多存在于广告公司，企业宣传，新闻策划等。 基本信息 中文名称 文案 外文名称 Copy 目录 1发展历程 2主要工作 3分类构成 4基本要求 5工作范围 6文案写法 7实际应用 折叠编辑本段发展历程 汉字"文案"(wén àn)是指古代官衙中掌管档案、负责起草文书的幕友,亦指官署中的公文、书信等;在现代，文案的称呼主要用在商业领域，其意义与中国古代所说的文案是有区别的。 在中国古代，文案亦作" 文按 "。公文案卷。《北堂书钞》卷六八引《汉杂事》:"先是公府掾多不视事，但以文案为务。"《晋书?桓温传》:"机务不可停废，常行文按宜为限日。" 唐戴叔伦《答崔载华》诗:"文案日成堆，愁眉拽不开。"《资治通鉴?晋孝武帝太元十四年》:"诸曹皆得良吏以掌文按。"《花月痕》第五一回:" 荷生 觉得自己是替他掌文案。" 旧时衙门里草拟文牍、掌管档案的幕僚，其地位比一般属吏高。《老残游记》第四回:"像你老这样抚台央出文案老爷来请进去谈谈，这面子有多大!"夏衍《秋瑾传》序幕:"将这 阮财富 带回衙门去，要文案给他补一份状子。" 文案音译 文案英文:copywriter、copy、copywriting 文案拼音:wén àn 现代文案的概念: 文案来源于广告行业，是"广告文案"的简称，由copy writer翻译而来。多指以语辞进行广告信息内容表现的形式，有广义和狭义之分，广义的广告文案包括标题、正文、口号的撰写和对广告形象的选择搭配;狭义的广告文案包括标题、正文、口号的撰写。 在中国，由于各个行业发展都相对不够成熟，人员素质也参差不齐，这使得"文案"的概念常常被错误引用和理解。最典型的就是把文案等同于"策划"，其实这是两种差别很大，有着本质区别的工作。只是由于文案人员常常需要和策划人员、设计人员配合工作，且策划人员也需要撰写一些方案，这使得很多人误认为文案和策划就是一回事，甚至常常把策划与文案的工作会混淆在一起(这也和发源于中国的"策划学"发展不够成熟有关)。 广告文案 广告文案 很多企业中，都有了的专职的文案人员，只有当需要搞一些大型推广活动、做商业策划案、写可行性分析报告等需求量大的项目时，才需要对外寻求合作。以往一般企业都会找广告、文化传媒等公司合作。这些公司一般都有专业的文案、设计团队，经验也相对丰富，但因为业务量大，范围广泛，在针对性方面会较为薄 弱。随着社会经济不断发展，对专业文案的要求更加严格，逐渐衍生了一些专注于文字服务的文案策划公司。这类企业发展速度很快，大多数都是从工作室形式转型而来，也有从文化传播机构独立出来的。 随着中国广告业二十余年的迅猛发展，广告公司的经营范围，操作流程，工作方式都在变化，文案的角色由无闻转为配角，现正昂首阔步走向台面，成为主角，从前一则广告多是由设计 出计划，再配图之后，文案轮为完稿，一则广告的计划多是由文案与美工共同完成，然后各自分工。说起文案的地位，日本是从1992年意识到文案的重要性，台湾是1998年。2002年，大陆的一些中大型广告公司的老总几乎都在垂叹，好的文案太少了。好的文案往往愿意扎堆，从全国形式来看，这股潜规则正逐渐由华南广告重镇广州向华东中心上海转移。 折叠编辑本段主要工作 撰写报纸广告、杂志广告、海报; 撰写企业样本、品牌样本、产品目录; 撰写日常宣传文案白领一族 文案白领一族 单页、各类宣传小册子; 撰写DM直邮广告，包括信封、邮件正文; 撰写电视广告脚本，包括分镜头、旁白、字幕; 撰写电视专题片脚本; 撰写电视广告的拍摄清单; 撰写广播广告; 将海外版广告文案作 汉化(翻译); 撰写广告歌词，或汉化(翻译)外文歌词; 撰写各种形式的网络广告; 为网站栏目命名; 撰写网站内部文案; 撰写手机短信广告; 撰写各类广告作品的创意阐述; 撰写广告口号; 撰写产品包装文案，包括:品牌名、使用说明、产品成分等; 为产品或品牌命名，并作创意阐述; 为路演或活动命名，并作创意阐述; 撰写活动请柬及活动现场宣传品上的文字; 为各种礼品命名，并作创意阐述; 为专卖店命名，并作创意阐述; 撰写商店的橱窗或店内POP物料文案; 撰写软文、新闻式、故事式、评论式; 撰写策划书，或协助策划人员优化、润色方案文字; 协助客户企业内刊的编辑，提供主题方向，审核文字。 不同的环境对文案撰稿人有着不同的锤炼和要求。 折叠编辑本段分类构成 从现有的文案分类有很多种，按照4A标准，一般有四类:助理文案(ACW)， 文案(CW策划文案 策划文案 )，高级文案(ACW)，资深文案(SCW)，其中稍微要区别的是高级文案与资深文案，前者要求的是文案的撰写能力，而后者不仅仅是文案的撰写能力还包括做文案的年资。有些4A公司设有文案主任(CE)一职，大体上与文案职责类似，有时候负责专项。另外有些个别公司还配有首席文案的职位(CCW)，文案功力凤毛麟角，虽不具领导才能，但有的首席文案拿的工资却比创意总监还要高。大部分国内广告公司文案的种类繁杂，有房地产文案、创意文案、企划文案、品牌文案等。 文案是由标题、副标题、广告正文、广告口号组成的。它是广告内容的文字化表现。在广告设计中，文案与图案图形同等重要，图形具有前期的冲击力，广告文案具有较深的影响力。 广告标题:它是广告文案的主题，往往也是广告内容的诉求重点。它的作用在于吸引人们对广告的注目，留下印象，引起人们对广告的兴趣。只有当受众对标语产生兴趣时， 才会阅读正文。广告标语的设计形式有:情报式，问答式、祈使式、新闻式、口号式、暗示式、提醒式等。广告标语撰写时要语言简明扼要，易懂易记，传递清楚，新颖个性，句 子中的文字数量一般掌握在12个字以内为宜。 广告副标题:它是广告方案的补充部分，有一个点睛的作用。主要表现在对标题的补充及让人感觉，前面的不懂，在这里全部让人了解。 广告正文:广告正文是对产品及服务，以客观的事实、具体的说明，来增加消费者的了解与认识，以理服人。广告正文撰写使内容要实事求是，通俗易懂。不论采用何种 题材式样，都要抓住主要的信息来叙述，言简易明。 广告口号:口号是战略性的语言，目的是经过反复和相同的表现，以便名域其他企业精神的不同，使消费者掌握商品或服务的个性。这以成为推广商品不可或缺的要素。广告 口号常有的形式:联想式、比喻式、许诺式、推理式、赞扬式、命令式。广告口号的撰写要注意简洁明了、语言明确、独创有趣、便于记忆、易读上口。 所谓广告文案是以语辞进行广告信息内容表现的形式。广告文案有广义和狭义之分，广义的广告文案就是指通过广告语言、形象和其他因素，对既定的广告主题、广告创意所 进行的具体表现。狭义的广告文案则指表现广告信息的言语与文字构成。广义的广告文案包括标题、正文、口号的撰写和对广告形象的选择搭配;狭义的广告文案包括标题、正文 、口号的撰写。 折叠编辑本段基本要求 1)准确规范、点明主题 准确规范是文案中最基本的要求。要实现对广告主题和广告创意的有效表现和对广告信息的广告文案 广告文案 有效传播，首先要求广告文案中语言表达规范完整，避免语法错误或表达残缺。其次，广告文案中所使用的语言要准确无误，避免产生歧义或误解。第三，广告文案中的语言要符合语 言表达习惯，不可生搬硬套，自己创造众所不知的词汇。第四，广告文案中的语言要尽量通俗化、大众化，避免使用冷僻以及过于专业化的词语。 2)简明精炼、言简意赅 文案在文字语言的使用上，要简明扼要、精练概括。首先，要以尽可能少的语言和文字表达出广告产品的精髓，实现有效的广告信息传播。其次，简明精练的广告文案有助于吸引广告受众的注意力和迅速记忆下广告内容。第三， 要尽量使用简短的句子，以防止受众因繁长语句所带来的反感。 3)生动形象、表明创意 文案中的生动形象能够吸引受众的注意，激发他们的兴趣。国外研究资料表明:文字、图像能引起人们注意的百分比分别文字是35%, 图像是65%，文案创作时采用生动活泼、新颖独特的语言的同时，附助以一定的图像来配合。 4)优美流畅、上口易记 文案是广告的整体构思，对于由其中诉之于听觉的广告语言，要注意优美、流畅和动听，使其易识别、易记忆和易传播，从而突出广告定位，很好地表现广告主题和广告创意，产生良 好的广告效果。同时，也要避免过分追求语言和音韵美，而忽视广告主题，生搬硬套，牵强附会，因文害意。 折叠编辑本段工作范围 策划文案和创意文案 一)策划文案:工作主要是将策划工作人员的策划思路形成文字。毋庸置疑，公司很多策划人员均有很强的策划水平和丰富的策划经验，但有时候手上同时进行几个案子，同时时间又比较紧的情况下，文案可以在充分理解策划意图的情况下帮助策划人员完成策划方案的写作。这其中有几个内容: 1.必须充分了解本案的运作背景，包括宏观市场信息和微观市场动态。 2.掌握整个策划的战略指导思想。 3.以通俗易懂、言简意赅的论述方式将策划思想反映在字里行间。 4.到比较专业的问题或障碍的时候，应及时与策划人员沟通，保证策划方向的一致性。 5.贯彻战略方针的同时，也可就战略思想的表达方式和文字提述上提出一些合理化建议，从而更好地展现策划的战略核心点。 二)创意文案:主要是将广告作品的表现及形式用完整的文字表达出来，其中，除了产生画面的构想之外，还包括广告语言的表现内容(如平面的标题、引文、正文、随文，广告语等，影视的音效、旁白、字幕、广告语等)。其中至关重要的就是新颖的创意和传神的文字表现。而这些智慧的闪光绝对不是拍一下脑门子就能出来的。这其中包括了以下内容: 1.通过各个层面，特别是swot方面深入理解，从而找出项目的核心优势。 2.把握目标消费群的心态。 3.掌握宏观政策及大市场对项目本身的影响。 4.场策划人员和设计人员保持密切联系，随时沟通。 5.市场上类似房产项目的文案及创意，力求全面加以突破。 6.获悉开发商对文案创作的要求，调整文字内容和形式。 折叠编辑本段文案写法 商家要吸引、留住消费者必须注重细节的提高和改善，而其中，文案就是不可忽视的一大细节。下面是一些能吸引买家的写文案方法: 折叠九宫格思考法 拿一张白纸，用笔先分割成9宫格。中间那格填上你的商品名，接下来开始在其它8格填上可以帮助此商品销售的众多可能优点。这是强迫创意产生的简单练习法，我也常用这种方式构思出企划案或演讲PPT的结构。 折叠要点衍伸法 把该商品型录上的商品特点照抄下来，然后每个要点后面加以延伸。如果你真的很懒，照抄型录商品卖点也可，但文字会比较没有人味，说服力道会稍差。 折叠三段式写作法 这是仿新闻学中"倒三角写作法"。第一段，请精要地浓缩全文的销售话术，因为多数人都没耐心看全文。第二段，请依照型录要点衍伸法，逐一说明该商品的众多特色。到底是点列还是一段长文章较好，要看你的文字功力。文字功力欠佳就点列式写出卖点即可。最后一段是「钩子」，主要任务是要叫人【Buy Now】，所以一般是强化商品USP(Unique Selling Point，独特销售卖点)、价格优势或赠品。 折叠编辑本段实际应用 市场研究 没有正确的市场导向，任何文案或创意都是天马行空的奇思怪想。的确，再优美的文字用在不适宜的场合中都可能导致整个策划执行的失败。一篇优秀的文案，一定是在对市场有深入的了解后方能下笔的。 例如不同地区的经济发展水平、文化构成、风土人情、产业结构比重等等皆有很大差异，同一地区不同年龄、阶层人士的世界观、思维观、道德观和价值观也参差不齐，加上特定环境、特定历史背景或政策规文赋予某些项目的特殊意义，都会对文案产生深远的影响。 所以无市场，文案便如枯井之蛙，其作品不仅缺乏远见，生命力也极为低下。 沟通与互助 在创作一幅作品时，常常发生这种情况:设计人员与文案人员一开始没有很好的沟通;结果是设计人员设计出来的作品文案看来好像是曲解了原意，而将文案配上去时候，设计人员又认为文案的风格与画面差入甚大。矛盾自然就出现了。 其实文案和设计，乃至市场、企划、媒体等各部门工作人员都应随时保持高效的沟通。通篇来看，文案的工作是将市场的调查分析结果作为其创作的翔实论据、企划的核心思想作为其创作的指引方向，媒体投放的渠道作为其创作的特定模式，设计排版作为其创作的具体表现。因此，每一个环节都是动态维系着的。在做一个文稿之前，与各个部门广泛沟通，并做到互爱互助，才能在一个凝聚力超强的团队中展现出自己独特的个性和才华 文案 编辑词条 B 添加义项 ? 文案，原指放书的桌子，后来指在桌子上写字的人。现在指的是公司或企业中从事文字工作的职位，就是以文字来表现已经制定的创意策略。文案它不同于设计师用画面或其他手段的表现手法，它是一个与广告创意先后相继的表现的过程、发展的过程、深化的过程， 多存在于广告公司，企业宣传，新闻策划等。 基本信息 中文名称 文案 外文名称 Copy 目录 1发展历程 2主要工作 3分类构成 4基本要求 5工作范围 6文案写法 7实际应用 折叠编辑本段发展历程 汉字"文案"(wén àn)是指古代官衙中掌管档案、负责起草文书的幕友,亦指官署中的公文、书信等;在现代，文案的称呼主要用在商业领域，其意义与中国古代所说的文案是有区别的。 在中国古代，文案亦作" 文按 "。公文案卷。《北堂书钞》卷六八引《汉杂事》:"先是公府掾多不视事，但以文案为务。"《晋书?桓温传》:"机务不可停废，常行文按宜为限日。" 唐戴叔伦《答崔载华》诗:"文案日成堆，愁眉拽不开。"《资治通鉴?晋孝武帝太元十四年》:"诸曹皆得良吏以掌文按。"《花月痕》第五一回:" 荷生 觉得自己是替他掌文案。" 旧时衙门里草拟文牍、掌管档案的幕僚，其地位比一般属吏高。《老残游记》第四回:"像你老这样抚台央出文案老爷来请进去谈谈，这面子有多大!"夏衍《秋瑾传》序幕:"将这 阮财富 带回衙门去，要文案给他补一份状子。" 文案音译 文案英文:copywriter、copy、copywriting 文案拼音:wén àn 现代文案的概念: 文案来源于广告行业，是"广告文案"的简称，由copy writer翻译而来。多指以语辞进行广告信息内容表现的形式，有广义和狭义之分，广义的广告文案包括标题、正文、口号的撰写和对广告形象的选择搭配;狭义的广告文案包括标题、正文、口号的撰写。 在中国，由于各个行业发展都相对不够成熟，人员素质也参差不齐，这使得"文案"的概念常常被错误引用和理解。最典型的就是把文案等同于"策划"，其实这是两种差别很大，有着本质区别的工作。只是由于文案人员常常需要和策划人员、设计人员配合工作，且策划人员也需要撰写一些方案，这使得很多人误认为文案和策划就是一回事，甚至常常把策划与文案的工作会混淆在一起(这也和发源于中国的"策划学"发展不够成熟有关)。 广告文案 广告文案 很多企业中，都有了的专职的文案人员，只有当需要搞一些大型推广活动、做商业策划案、写可行性分析报告等需求量大的项目时，才需要对外寻求合作。以往一般企业都会找广告、文化传媒等公司合作。这些公司一般都有专业的文案、设计团队，经验也相对丰富，但因为业务量大，范围广泛，在针对性方面会较为薄 弱。随着社会经济不断发展，对专业文案的要求更加严格，逐渐衍生了一些专注于文字服务的文案策划公司。这类企业发展速度很快，大多数都是从工作室形式转型而来，也有从文化传播机构独立出来的。 随着中国广告业二十余年的迅猛发展，广告公司的经营范围，操作流程，工作方式都在变化，文案的角色由无闻转为配角，现正昂首阔步走向台面，成为主角，从前一则广告多是由设计出计划，再配图之后，文案轮为完稿，一则广告的计划多是由文案与美工共同完成，然后各自分工。说起文案的地位，日本是从1992年意识到文案的重要性，台湾是1998年。2002年，大陆的一些中大型广告公司的老总几乎都在垂叹，好的文案太少了。好的文案往往愿意扎堆，从全国形式来看，这股潜规则正逐渐由华南广告重镇广州向华东中心上海转移。 折叠编辑本段主要工作 撰写报纸广告、杂志广告、海报; 撰写企业样本、品牌样本、产品目录; 撰写日常宣传文案白领一族 文案白领一族 单页、各类宣传小册子; 撰写DM直邮广告，包括信封、邮件正文; 撰写电视广告脚本，包括分镜头、旁白、字幕; 撰写电视专题片脚本; 撰写电视广告的拍摄清单; 撰写广播广告; 将海外版广告文案作 汉化(翻译); 撰写广告歌词，或汉化(翻译)外文歌词; 撰写各种形式的网络广告; 为网站栏目命名; 撰写网站内部文案; 撰写手机短信广告; 撰写各类广告作品的创意阐述; 撰写广告口号; 撰写产品包装文案，包括:品牌名、使用说明、产品成分等; 为产品或品牌命名，并作创意阐述; 为路演或活动命名，并作创意阐述; 撰写活动请柬及活动现场宣传品上的文字; 为各种礼品命名，并作创意阐述; 为专卖店命名，并作创意阐述; 撰写商店的橱窗或店内POP物料文案; 撰写软文、新闻式、故事式、评论式; 撰写策划书，或协助策划人员优化、润色方案文字; 协助客户企业内刊的编辑，提供主题方向，审核文字。 不同的环境对文案撰稿人有着不同的锤炼和要求。 折叠编辑本段分类构成 从现有的文案分类有很多种，按照4A标准，一般有四类:助理文案(ACW)， 文案(CW策划文案 策划文案 )，高级文案(ACW)，资深文案(SCW)，其中稍微要区别的是高级文案与资深文案，前者要求的是文案的撰写能力，而后者不仅仅是文案的撰写能力还包括做文案的年资。有些4A公司设有文案主任(CE)一职，大体上与文案职责类似，有时候负责专项。另外有些个别公司还配有首席文案的职位(CCW)，文案功力凤毛麟角，虽不具领导才能，但有的首席文案拿的工资却比创意总监还要高。大部分国内广告公司文案的种类繁杂，有房地产文案、创意文案、企划文案、品牌文案等。 文案是由标题、副标题、广告正文、广告口号组成的。它是广告内容的文字化表现。在广告设计中，文案与图案图形同等重要，图形具有前期的冲击力，广告文案具有较深的影响力。 广告标题:它是广告文案的主题，往往也是广告内容的诉求重点。它的作用在于吸引人们对广告的注目，留下印象，引起人们对广告的兴趣。只有当受众对标语产生兴趣时， 才会阅读正文。广告标语的设计形式有:情报式，问答式、祈使式、新闻式、口号式、暗示式、提醒式等。广告标语撰写时要语言简明扼要，易懂易记，传递清楚，新颖个性，句 子中的文字数量一般掌握在12个字以内为宜。 广告副标题:它是广告方案的补充部分，有一个点睛的作用。主要表现在对标题的补充及让人感觉，前面的不懂，在这里全部让人了解。 广告正文:广告正文是对产品及服务，以客观的事实、具体的说明，来增加消费者的了解与认识，以理服人。广告正文撰写使内容要实事求是，通俗易懂。不论采用何种 题材式样，都要抓住主要的信息来叙述，言简易明。 广告口号:口号是战略性的语言，目的是经过反复和相同的表现，以便名域其他企业精神的不同，使消费者掌握商品或服务的个性。这以成为推广商品不可或缺的要素。广告 口号常有的形式:联想式、比喻式、许诺式、推理式、赞扬式、命令式。广告口号的撰写要注意简洁明了、语言明确、独创有趣、便于记忆、易读上口。 所谓广告文案是以语辞进行广告信息内容表现的形式。广告文案有广义和狭义之分，广义的广告文案就是指通过广告语言、形象和其他因素，对既定的广告主题、广告创意所 进行的具体表现。狭义的广告文案则指表现广告信息的言语与文字构成。广义的广告文案包括标题、正文、口号的撰写和对广告形象的选择搭配;狭义的广告文案包括标题、正文 、口号的撰写。 折叠编辑本段基本要求 1)准确规范、点明主题 准确规范是文案中最基本的要求。要实现对广告主题和广告创意的有效表现和对广告信息的广告文案 广告文案 有效传播，首先要求广告文案中语言表达规范完整，避免语法错误或表达残缺。其次，广告文案中所使用的语言要准确无误，避免产生歧义或误解。第三，广告文案中的语言要符合语 言表达习惯，不可生搬硬套，自己创造众所不知的词汇。第四，广告文案中的语言要尽量通俗化、大众化，避免使用冷僻以及过于专业化的词语。 2)简明精炼、言简意赅 文案在文字语言的使用上，要简明扼要、精练概括。首先，要以尽可能少的语言和文字表达出广告产品的精髓，实现有效的广告信息传播。其次，简明精练的广告文案有助于吸引广告受众的注意力和迅速记忆下广告内容。第三， 要尽量使用简短的句子，以防止受众因繁长语句所带来的反感。 3)生动形象、表明创意 文案中的生动形象能够吸引受众的注意，激发他们的兴趣。国外研究资料表明:文字、图像能引起人们注意的百分比分别文字是35%, 图像是65%，文案创作时采用生动活泼、新颖独特的语言的同时，附助以一定的图像来配合。 4)优美流畅、上口易记 文案是广告的整体构思，对于由其中诉之于听觉的广告语言，要注意优美、流畅和动听，使其易识别、易记忆和易传播，从而突出广告定位，很好地表现广告主题和广告创意，产生良好的广告效果。同时，也要避免过分追求语言和音韵美，而忽视广告主题，生搬硬套，牵强附会，因文害意。 折叠编辑本段工作范围 策划文案和创意文案 一)策划文案:工作主要是将策划工作人员的策划思路形成文字。毋庸置疑，公司很多策划人员均有很强的策划水平和丰富的策划经验，但有时候手上同时进行几个案子，同时时间又比较紧的情况下，文案可以在充分理解策划意图的情况下帮助策划人员完成策划方案的写作。这其中有几个内容: 1.必须充分了解本案的运作背景，包括宏观市场信息和微观市场动态。 2.掌握整个策划的战略指导思想。 3.以通俗易懂、言简意赅的论述方式将策划思想反映在字里行间。 4.到比较专业的问题或障碍的时候，应及时与策划人员沟通，保证策划方向的一致性。 5.贯彻战略方针的同时，也可就战略思想的表达方式和文字提述上提出一些合理化建议，从而更好地展现策划的战略核心点。 二)创意文案:主要是将广告作品的表现及形式用完整的文字表达出来，其中，除了产生画面的构想之外，还包括广告语言的表现内容(如平面的标题、引文、正文、随文，广告语等，影视的音效、旁白、字幕、广告语等)。其中至关重要的就是新颖的创意和传神的文字表现。 而这些智慧的闪光绝对不是拍一下脑门子就能出来的。这其中包括了以下内容: 1.通过各个层面，特别是swot方面深入理解，从而找出项目的核心优势。 2.把握目标消费群的心态。 3.掌握宏观政策及大市场对项目本身的影响。 4.场策划人员和设计人员保持密切联系，随时沟通。 5.市场上类似房产项目的文案及创意，力求全面加以突破。 6.获悉开发商对文案创作的要求，调整文字内容和形式。 折叠编辑本段文案写法 商家要吸引、留住消费者必须注重细节的提高和改善，而其中，文案就是不可忽视的一大细节。下面是一些能吸引买家的写文案方法: 折叠九宫格思考法 拿一张白纸，用笔先分割成9宫格。中间那格填上你的商品名，接下来开始在其它8格填上可以帮助此商品销售的众多可能优点。这是强迫创意产生的简单练习法，我也常用这种方式构思出企划案或演讲PPT的结构。 折叠要点衍伸法 把该商品型录上的商品特点照抄下来，然后每个要点后面加以延伸。如果你真的很懒，照抄型录商品卖点也可，但文字会比较没有人味，说服力道会稍差。 折叠三段式写作法 这是仿新闻学中"倒三角写作法"。第一段，请精要地浓缩全文的销售话术，因为多数人都没耐心看全文。第二段，请依照型录要点衍伸法，逐一说明该商品的众多特色。到底是点列还是一段长文章较好，要看你的文字功力。文字功力欠佳就点列式写出卖点即可。最后一段是「钩子」，主要任务是要叫人【Buy Now】，所以一般是强化商品USP(Unique Selling Point，独特销售卖点)、价格优势或赠品。 折叠编辑本段实际应用 市场研究 没有正确的市场导向，任何文案或创意都是天马行空的奇思怪想。的确，再优美的文字用在不适宜的场合中都可能导致整个策划执行的失败。一篇优秀的文案，一定是在对市场有深入 的了解后方能下笔的。 例如不同地区的经济发展水平、文化构成、风土人情、产业结构比重等等皆有很大差异，同一地区不同年龄、阶层人士的世界观、思维观、道德观和价值观也参差不齐，加上特定环境、特定历史背景或政策规文赋予某些项目的特殊意义，都会对文案产生深远的影响。 所以无市场，文案便如枯井之蛙，其作品不仅缺乏远见，生命力也极为低下。 沟通与互助 在创作一幅作品时，常常发生这种情况:设计人员与文案人员一开始没有很好的沟通;结果是设计人员设计出来的作品文案看来好像是曲解了原意，而将文案配上去时候，设计人员又认为文案的风格与画面差入甚大。矛盾自然就出现了。 其实文案和设计，乃至市场、企划、媒体等各部门工作人员都应随时保持高效的沟通。通篇来看，文案的工作是将市场的调查分析结果作为其创作的翔实论据、企划的核心思想作为其创作的指引方向，媒体投放的渠道作为其创作的特定模式，设计排版作为其创作的具体表现。因此，每一个环节都是动态维系着的。在做一个文稿之前，与各个部门广泛沟通，并做到互爱互助，才能在一个凝聚力超强的团队中展现出自己独特的个性和才华 文案 编辑词条 B 添加义项 ? 文案，原指放书的桌子，后来指在桌子上写字的人。现在指的是公司或企业中从事文字工作的职位，就是以文字来表现已经制定的创意策略。文案它不同于设计师用画面或其他手段的表现手法，它是一个与广告创意先后相继的表现的过程、发展的过程、深化的过程， 多存在于广告公司，企业宣传，新闻策划等。 基本信息 中文名称 文案 外文名称 Copy 目录 1发展历程 2主要工作 3分类构成 4基本要求 5工作范围 6文案写法 7实际应用 折叠编辑本段发展历程 汉字"文案"(wén àn)是指古代官衙中掌管档案、负责起草文书的幕友,亦指官署中的公文、书信等;在现代，文案的称呼主要用在商业领域，其意义与中国古代所说的文案是有区别的。 在中国古代，文案亦作" 文按 "。公文案卷。《北堂书钞》卷六八引《汉杂事》:"先是公府掾多不视事，但以文案为务。"《晋书?桓温传》:"机务不可停废，常行文按宜为限日。" 唐戴 叔伦《答崔载华》诗:"文案日成堆，愁眉拽不开。"《资治通鉴?晋孝武帝太元十四年》:"诸曹皆得良吏以掌文按。"《花月痕》第五一回:" 荷生 觉得自己是替他掌文案。" 旧时衙门里草拟文牍、掌管档案的幕僚，其地位比一般属吏高。《老残游记》第四回:"像你老这样抚台央出文案老爷来请进去谈谈，这面子有多大!"夏衍《秋瑾传》序幕:"将这 阮财富 带回衙门去，要文案给他补一份状子。" 文案音译 文案英文:copywriter、copy、copywriting 文案拼音:wén àn 现代文案的概念: 文案来源于广告行业，是"广告文案"的简称，由copy writer翻译而来。多指以语辞进行广告信息内容表现的形式，有广义和狭义之分，广义的广告文案包括标题、正文、口号的撰写和对广告形象的选择搭配;狭义的广告文案包括标题、正文、口号的撰写。 在中国，由于各个行业发展都相对不够成熟，人员素质也参差不齐，这使得"文案"的概念常常被错误引用和理解。最典型的就是把文案等同于"策划"，其实这是两种差别很大，有着本质区别的工作。只是由于文案人员常常需要和策划人员、设计人员配合工作，且策划人员也需要撰写一些方案，这使得很多人误认为文案和策划就是一回事，甚至常常把策划与文案的工作会混淆在一起(这也和发源于中国的"策划学"发展不够成熟有关)。 广告文案 广告文案 很多企业中，都有了的专职的文案人员，只有当需要搞一些大型推广活动、做商业策划案、写可行性分析报告等需求量大的项目时，才需要对外寻求合作。以往一般企业都会找广告、文化传媒等公司合作。这些公司一般都有专业的文案、设计团队，经验也相对丰富，但因为业务量大，范围广泛，在针对性方面会较为薄 弱。随着社会经济不断发展，对专业文案的要求更加严格，逐渐衍生了一些专注于文字服务的文案策划公司。这类企业发展速度很快，大多数都是从工作室形式转型而来，也有从文化传播机构独立出来的。 随着中国广告业二十余年的迅猛发展，广告公司的经营范围，操作流程，工作方式都在变化，文案的角色由无闻转为配角，现正昂首阔步走向台面，成为主角，从前一则广告多是由设计出计划，再配图之后，文案轮为完稿，一则广告的计划多是由文案与美工共同完成，然后各自分工。说起文案的地位，日本是从1992年意识到文案的重要性，台湾是1998年。2002年，大陆的一些中大型广告公司的老总几乎都在垂叹，好的文案太少了。好的文案往往愿意扎堆，从全国形式来看，这股潜规则正逐渐由华南广告重镇广州向华东中心上海转移。 折叠编辑本段主要工作 撰写报纸广告、杂志广告、海报; 撰写企业样本、品牌样本、产品目录; 撰写日常宣传文案 白领一族 文案白领一族 单页、各类宣传小册子; 撰写DM直邮广告，包括信封、邮件正文; 撰写电视广告脚本，包括分镜头、旁白、字幕; 撰写电视专题片脚本; 撰写电视广告的拍摄清单; 撰写广播广告; 将海外版广告文案作 汉化(翻译); 撰写广告歌词，或汉化(翻译)外文歌词; 撰写各种形式的网络广告; 为网站栏目命名; 撰写网站内部文案; 撰写手机短信广告; 撰写各类广告作品的创意阐述; 撰写广告口号; 撰写产品包装文案，包括:品牌名、使用说明、产品成分等; 为产品或品牌命名，并作创意阐述; 为路演或活动命名，并作创意阐述; 撰写活动请柬及活动现场宣传品上的文字; 为各种礼品命名，并作创意阐述; 为专卖店命名，并作创意阐述; 撰写商店的橱窗或店内POP物料文案; 撰写软文、新闻式、故事式、评论式; 撰写策划书，或协助策划人员优化、润色方案文字; 协助客户企业内刊的编辑，提供主题方向，审核文字。 不同的环境对文案撰稿人有着不同的锤炼和要求。 折叠编辑本段分类构成 从现有的文案分类有很多种，按照4A标准，一般有四类:助理文案(ACW)， 文案(CW策划文案 策划文案 )，高级文案(ACW)，资深文案(SCW)，其中稍微要区别的是高级文案与资深文案，前者要求的是文案的撰写能力，而后者不仅仅是文案的撰写能力还包括做文案的年资。有些4A公司设有文案主任(CE)一职，大体上与文案职责类似，有时候负责专项。另外有些个别公司还配有首席文案的职位(CCW)，文案功力凤毛麟角，虽不具领导才能，但有的首席文案拿的工资却比创意总监还要高。大部分国内广告公司文案的种类繁杂，有房地产文案、创意文案、企划文案、品牌文案等。 文案是由标题、副标题、广告正文、广告口号组成的。它是广告内容的文字化表现。在广告设计中，文案与图案图形同等重要，图形具有前期的冲击力，广告文案具有较深的影响力。 广告标题:它是广告文案的主题，往往也是广告内容的诉求重点。它的作用在于吸引人们对广告的注目，留下印象，引起人们对广告的兴趣。只有当受众对标语产生兴趣时， 才会阅读正文。广告标语的设计形式有:情报式，问答式、祈使式、新闻式、口号式、暗示式、提醒式等。广告标语撰写时要语言简明扼要，易懂易记，传递清楚，新颖个性，句 子中的文字数量一般掌握在12个字以内为宜。 广告副标题:它是广告方案的补充部分，有一个点睛的作用。主要表现在对标题的补充及让人感觉，前面的不懂，在这里全部让人了解。 广告正文:广告正文是对产品及服务，以客观的事实、具体的说明，来增加消费者的了解与认识，以理服人。广告正文撰写使内容要实事求是，通俗易懂。不论采用何种 题材式样，都要抓住主要的信息来叙述，言简易明。 广告口号:口号是战略性的语言，目的是经过反复和相同的表现，以便名域其他企业精神的不同，使消费者掌握商品或服务的个性。这以成为推广商品不可或缺的要素。广告 口号常有的形式:联想式、比喻式、许诺式、推理式、赞扬式、命令式。广告口号的撰写要注意简 洁明了、语言明确、独创有趣、便于记忆、易读上口。 所谓广告文案是以语辞进行广告信息内容表现的形式。广告文案有广义和狭义之分，广义的广告文案就是指通过广告语言、形象和其他因素，对既定的广告主题、广告创意所 进行的具体表现。狭义的广告文案则指表现广告信息的言语与文字构成。广义的广告文案包括标题、正文、口号的撰写和对广告形象的选择搭配;狭义的广告文案包括标题、正文 、口号的撰写。 折叠编辑本段基本要求 1)准确规范、点明主题 准确规范是文案中最基本的要求。要实现对广告主题和广告创意的有效表现和对广告信息的广告文案 广告文案 有效传播，首先要求广告文案中语言表达规范完整，避免语法错误或表达残缺。其次，广告文案中所使用的语言要准确无误，避免产生歧义或误解。第三，广告文案中的语言要符合语 言表达习惯，不可生搬硬套，自己创造众所不知的词汇。第四，广告文案中的语言要尽量通俗化、大众化，避免使用冷僻以及过于专业化的词语。 2)简明精炼、言简意赅 文案在文字语言的使用上，要简明扼要、精练概括。首先，要以尽可能少的语言和文字表达出广告产品的精髓，实现有效的广告信息传播。其次，简明精练的广告文案有助于吸引广告受众的注意力和迅速记忆下广告内容。第三， 要尽量使用简短的句子，以防止受众因繁长语句所带来的反感。 3)生动形象、表明创意 文案中的生动形象能够吸引受众的注意，激发他们的兴趣。国外研究资料表明:文字、图像能引起人们注意的百分比分别文字是35%, 图像是65%，文案创作时采用生动活泼、新颖独特的语言的同时，附助以一定的图像来配合。 4)优美流畅、上口易记 文案是广告的整体构思，对于由其中诉之于听觉的广告语言，要注意优美、流畅和动听，使其易识别、易记忆和易传播，从而突出广告定位，很好地表现广告主题和广告创意，产生良好的广告效果。同时，也要避免过分追求语言和音韵美，而忽视广告主题，生搬硬套，牵强附会，因文害意。 折叠编辑本段工作范围 策划文案和创意文案 一)策划文案:工作主要是将策划工作人员的策划思路形成文字。毋庸置疑，公司很多策划人 员均有很强的策划水平和丰富的策划经验，但有时候手上同时进行几个案子，同时时间又比较紧的情况下，文案可以在充分理解策划意图的情况下帮助策划人员完成策划方案的写作。这其中有几个内容: 1.必须充分了解本案的运作背景，包括宏观市场信息和微观市场动态。 2.掌握整个策划的战略指导思想。 3.以通俗易懂、言简意赅的论述方式将策划思想反映在字里行间。 4.到比较专业的问题或障碍的时候，应及时与策划人员沟通，保证策划方向的一致性。 5.贯彻战略方针的同时，也可就战略思想的表达方式和文字提述上提出一些合理化建议，从而更好地展现策划的战略核心点。 二)创意文案:主要是将广告作品的表现及形式用完整的文字表达出来，其中，除了产生画面的构想之外，还包括广告语言的表现内容(如平面的标题、引文、正文、随文，广告语等，影视的音效、旁白、字幕、广告语等)。其中至关重要的就是新颖的创意和传神的文字表现。而这些智慧的闪光绝对不是拍一下脑门子就能出来的。这其中包括了以下内容: 1.通过各个层面，特别是swot方面深入理解，从而找出项目的核心优势。 2.把握目标消费群的心态。 3.掌握宏观政策及大市场对项目本身的影响。 4.场策划人员和设计人员保持密切联系，随时沟通。 5.市场上类似房产项目的文案及创意，力求全面加以突破。 6.获悉开发商对文案创作的要求，调整文字内容和形式。 折叠编辑本段文案写法 商家要吸引、留住消费者必须注重细节的提高和改善，而其中，文案就是不可忽视的一大细节。下面是一些能吸引买家的写文案方法: 折叠九宫格思考法 拿一张白纸，用笔先分割成9宫格。中间那格填上你的商品名，接下来开始在其它8格填上可以帮助此商品销售的众多可能优点。这是强迫创意产生的简单练习法，我也常用这种方式构思出企划案或演讲PPT的结构。 折叠要点衍伸法 把该商品型录上的商品特点照抄下来，然后每个要点后面加以延伸。如果你真的很懒，照抄型录商品卖点也可，但文字会比较没有人味，说服力道会稍差。 折叠三段式写作法 这是仿新闻学中"倒三角写作法"。第一段，请精要地浓缩全文的销售话术，因为多数人都没耐心看全文。第二段，请依照型录要点衍伸法，逐一说明该商品的众多特色。到底是点列还是一段长文章较好，要看你的文字功力。文字功力欠佳就点列式写出卖点即可。最后一段是「钩子」，主要任务是要叫人【Buy Now】，所以一般是强化商品USP(Unique Selling Point，独特销售卖点)、价格优势或赠品。 折叠编辑本段实际应用 市场研究 没有正确的市场导向，任何文案或创意都是天马行空的奇思怪想。的确，再优美的文字用在不适宜的场合中都可能导致整个策划执行的失败。一篇优秀的文案，一定是在对市场有深入的了解后方能下笔的。 例如不同地区的经济发展水平、文化构成、风土人情、产业结构比重等等皆有很大差异，同一地区不同年龄、阶层人士的世界观、思维观、道德观和价值观也参差不齐，加上特定环境、特定历史背景或政策规文赋予某些项目的特殊意义，都会对文案产生深远的影响。 所以无市场，文案便如枯井之蛙，其作品不仅缺乏远见，生命力也极为低下。 沟通与互助 在创作一幅作品时，常常发生这种情况:设计人员与文案人员一开始没有很好的沟通;结果是设计人员设计出来的作品文案看来好像是曲解了原意，而将文案配上去时候，设计人员又认为文案的风格与画面差入甚大。矛盾自然就出现了。 其实文案和设计，乃至市场、企划、媒体等各部门工作人员都应随时保持高效的沟通。通篇来看，文案的工作是将市场的调查分析结果作为其创作的翔实论据、企划的核心思想作为其创作的指引方向，媒体投放的渠道作为其创作的特定模式，设计排版作为其创作的具体表现。因此，每一个环节都是动态维系着的。在做一个文稿之前，与各个部门广泛沟通，并做到互爱互助，才能在一个凝聚力超强的团队中展现出自己独特的个性和才华