本文发表在 rolia.net 枫下论坛Enlightenment is always sudden. There is no gradual progress towards it, because all gradualness belongs to the mind and enlightenment is not of the mind. All degrees belong to the mind and enlightenment is beyond it. So you cannot grow into enlightenment, you simply jump into it. You cannot move step by step; there are no steps. Enlightenment is just like an abyss, either you jump or you don’t jump.
开悟总是突然的，不会循序渐进地达到，因为所有循序渐进的事都属于头脑，而开悟并不是头脑的，所有的层次都属于头脑，而开悟是超越它的，因此你不可能逐步地开悟，你只有一下子跳进去，你不可能一步一步地上台阶，那儿没有台阶。开悟就像一个深渊，你或是跳或是不跳。
There must be a jump. So suddenly the old goes out of existence and the new comes into existence, and they are not joined together – the gap is there. Siddhartha Gautam simply disappears. Gautam Buddha appears – there is a gap.
必须有一个跳跃！所以，突然旧事物从存在中消失，而新的事物进入了存在，而它们没有被连接——之间是空隙。乔答摩﹒悉达多就消失了，佛陀出现了——有一个空隙。
This gap has to be remembered. That’s why I say enlightenment is just like an accident. But you have to be continuously working for it, that’s the paradox. Listening to me, don’t become lazy. Listening to me, don’t just go to sleep. Listening to me, don’t start thinking and reasoning that, ”If it is an accident and we cannot cause it, then why meditate? Then why do this and that? Then simply wait.” No, your waiting must not be a lazy waiting.
这个空隙必须要记住，那就是为什么我说开悟就好像一个意外事件，但你必须不断地为之努力。那是一种悖论，听我说，不要变得懒惰，听我说，只要不睡觉，听我说，不要开始思想并编造理由， 「如果它是一个意外事件，我们不能引发它，那为什么要静心？那为什么要做这做那？只要等待好了！」不，你的等待必定不是一个懒惰的等待。
Your waiting must be alive. You must wait with absolute energy at your disposal. You should not be waiting like a dead man: you should wait young, fresh, alive, throbbing. Only then that unknown can happen to you. When you are at the best of your life, at the best of your capacity, when you are most alive, when you are at the peak – only then it happens. Only a peak can meet that great peak; only peaks – only the similar can meet the same.
你的等待必须是积极的！你必须聚集你全部的能量去等待，你不应该像一个死人一样去等待，你应该以年轻的、新鲜的、活生生的状态激动地去等待，只有那时那个未知才会在你身上发生，当你处于生命的最佳状态，在最佳的接受状态时，当你最活跃时，当你处于顶峰时——只有那时它才发生，只有顶峰才会遇上那个伟大的峰巅，唯有顶峰——相似才能遇见相同。
You cannot have enlightenment in parts, in fragments. It is a totality – either you are in it or out of it, but there is no gradual progression. Remember this thing as one of the most basic: it happens unfragmented, complete, total. It happens as a whole, and that is the reason why mind is always incapable of understanding. Mind can understand anything which can be divided. Mind can understand anything which can be reached through installments, because mind is analysis, division, fragmentation. Mind can understand parts; the whole always eludes it. So if you listen to the mind you will never attain.
你不可能部分地开悟，零零碎碎地开悟，它是一个整体——或者你是在它的里面，或者你是在它的外面，只是没有逐渐地进步。记住这最基本的事之一：开悟的发生不是零零碎碎的，是完全的，整体的，它是一个整体的发生，那便是头脑始终不能理解的缘由，头脑能理解任何可以被划分的事，头脑能理解任何通过一步步达到的事，因为头脑就是分析、划分、零碎，头脑能理解部分，整体总会逃开它。所以，如果你听任头脑的话，那么你将永远不能达成。
That’s what happened: Many people studied for years and years and nothing happened. Mind can study about God, about enlightenment, about the ultimate. It can even pretend that everything has been understood. But God is not something you have to understand. Even if you know everything about God, you don’t know him; knowledge is not ’about’. Whenever you say ’about’, you belong to the outside. You may be moving round and round, but you have not entered the circle.
那就是所发生的：很多人学习了很多很多年，但什么也没有发生。头脑能够学习关于神、开悟、终极，它能够假装已经理解了所有的事。但神不是你所理解的某些东西，即使你知道关于神的一切，你也不认识他。认识不是关于（about），每当你说 「关于」时，那么你是处在外部，你可以一圈圈地绕圈子，但是你没有进入圈子。
When someone says, ”I know about God,” he says he doesn’t know anything at all, because how can you know anything about God? God is the center, not the periphery. You can know about matter – because matter has no center in it, it is just the periphery. You cannot know about consciousness: there is no self, there is no one inside. Matter is only the outside; you can know about it. Science is knowledge. The very word science means knowledge – knowledge of the periphery, knowledge about something where the center doesn’t exist. Whenever the center is approached through the periphery, you miss it.
当有人说：「我知道神/上帝。 」其实他是在说他不知道任何事情，因为你怎样会知道任何有关神的事呢？神是中心，不是外围。你能知道事物，但你不能知道意识——因为事物是没有中心的，它只是外围，它没有自己，在里面没有一个中心，事物只是外在，你能够知道它。科学是知识，这「科学 」一词的意思就是知识——外围的知识。知识是与中心的存在无关，当你以为中心是通过外围来达到的话，那么你错过了它。
You have to become it; that is the only way to know it. Nothing can be known about God. You have to be; only being is knowledge there. With the ultimate, ’about and about’ means missing and missing again. You have to enter and become one.
你必须成为它，那是知道它的唯一方法。关于神我们无法知道，你必须成为神。在此具有存在才是真知。对终极而言，「有关」和「关于」意味着错过，再错过，你必须进入和成为它。
That’s why Jesus says, ”God is like love” – not loving, but just like love. You cannot know anything about love, or can you? You can study and study, you can become a great scholar, but you have not touched, you have not penetrated. Love can be known only when you become a lover. Not only that: love can be known only when you become love. Even the lover disappears, because that too belongs to the outside. Two persons in love become absent. They are not there. Only love exists, the rhythm of love. There may be two poles of the rhythm but they are not there. Something of the beyond has come into being. They have disappeared.
那就是为什么耶稣说：「上帝就像爱」——不是在爱，而只是像爱。你并不能够知道任何有关爱的事，或者你能吗？你能够学习再学习，你能成为一个伟大的学者，但是你并没有触及到，你并没有穿透到。只有当你成为一个爱人时，爱才能够被了解。不仅如此：只有当你变成了爱，爱才能被领悟，甚至连爱人都消失了，因为爱人也是属于外在的。在爱中的两个人是缺席的，他们不在那儿，唯有爱存在，爱的韵律存在。那儿或许是韵律的两极，但他们不在那儿，一些超越的东西已经进入了存在，他们已经消失了。
Love exists when you are empty. Knowledge exists when you are filled. Knowledge belongs to the ego, and the ego can never penetrate to the center; it is the periphery. The periphery can know only the periphery. You cannot know something which is of the center through the ego. The ego can study, the ego can make you a great scholar, maybe a religious scholar, a great pundit. You may know all the Vedas, all the Upanishads, all the Bibles and Korans, and still you know nothing –because it is not knowledge from the outside, it is something which happens when you have entered and you have become one.
当你空灵时，爱即存在；当你充满时，知识便存在。知识属于自我，而自我从来不能穿透中心，它是外围。外围只能知道外围。你无法通过自我来了解某些中心的事。自我能够学习，自我能够使你成为一个伟大的学者，或许是一个宗教学者，一个学识渊博的人。你可以知道所有的《吠陀经》、所有的奥义书、所有的《圣经》和《可兰经》，但你仍然一无所知——因为它不是来自外部的知识，只有当你进入它，以及当你成为它的时候才会知道它。
Enlightenment is like an accident. But don’t misunderstand me, because when I say enlightenment is just like an accident, I am not saying don’t do anything for it. That is not the meaning. If you don’t do anything for it, even the accident will not happen. The accident happens only to those who have been doing much for it; but it never happens because of their doing. This is the problem: it never happens because of their doing; it never happens without their doing. That doing is not a cause for it to happen. The doing is just a cause which creates the situation in them so they become accident-prone, that’s all.
开悟好像一个意外事件，但请不要误解我！因为当我说开悟就像一个意外事件时，我不是说不要对它做任何事！不是那个意思，如果你对它不做任何事，那么意外事件也不会发生，意外的发生是因为那些人为此已经做了很多了，它不发生是因为他们正在做，这便是问题，因为他们正在做它便不定会发生，他们不做它将永远不会发生，那做不是使它发生的原因，那种做只是在他们内在制造出易致意外的情景，如此而已！
All your meditations will create just an accident-proneness, that’s all. All meditations will help you only to look towards the unknown, to look towards the unaccustomed, to look at the stranger. They will make you more open, more open for the accident. But you cannot
cause it.to look at the stranger. They will make you more open, more open for the accident. But you cannot cause it.
你所有的静心都将只是创造一种易致意外的情景——如此而已. 所有的静心都将帮助你去面向那个未知，去面向那非习惯性的事情，去看那个陌生人，它们将使你更加打开，为意外更多地打开，但你不能引发它。
And all methods of meditation are nothing but methods to bathe this mind, to take a bath, the inner bath, so the dust is thrown away and the hidden consciousness comes to the surface and can encounter the reality.
而静心的全部的方式不是别的，都是清洗这个头脑的方式，去洗个澡，内在的澡，这样灰尘才能被清洗掉，深层的意识才会来到表层，才能遇到真实。
Go on working as much as you can, but don’t create any demand out of it.
不断地尽你所能去努力，但不要因此提出任何要求更多精彩文章及讨论，请光临枫下论坛 rolia.net
开悟总是突然的，不会循序渐进地达到，因为所有循序渐进的事都属于头脑，而开悟并不是头脑的，所有的层次都属于头脑，而开悟是超越它的，因此你不可能逐步地开悟，你只有一下子跳进去，你不可能一步一步地上台阶，那儿没有台阶。开悟就像一个深渊，你或是跳或是不跳。
There must be a jump. So suddenly the old goes out of existence and the new comes into existence, and they are not joined together – the gap is there. Siddhartha Gautam simply disappears. Gautam Buddha appears – there is a gap.
必须有一个跳跃！所以，突然旧事物从存在中消失，而新的事物进入了存在，而它们没有被连接——之间是空隙。乔答摩﹒悉达多就消失了，佛陀出现了——有一个空隙。
This gap has to be remembered. That’s why I say enlightenment is just like an accident. But you have to be continuously working for it, that’s the paradox. Listening to me, don’t become lazy. Listening to me, don’t just go to sleep. Listening to me, don’t start thinking and reasoning that, ”If it is an accident and we cannot cause it, then why meditate? Then why do this and that? Then simply wait.” No, your waiting must not be a lazy waiting.
这个空隙必须要记住，那就是为什么我说开悟就好像一个意外事件，但你必须不断地为之努力。那是一种悖论，听我说，不要变得懒惰，听我说，只要不睡觉，听我说，不要开始思想并编造理由， 「如果它是一个意外事件，我们不能引发它，那为什么要静心？那为什么要做这做那？只要等待好了！」不，你的等待必定不是一个懒惰的等待。
Your waiting must be alive. You must wait with absolute energy at your disposal. You should not be waiting like a dead man: you should wait young, fresh, alive, throbbing. Only then that unknown can happen to you. When you are at the best of your life, at the best of your capacity, when you are most alive, when you are at the peak – only then it happens. Only a peak can meet that great peak; only peaks – only the similar can meet the same.
你的等待必须是积极的！你必须聚集你全部的能量去等待，你不应该像一个死人一样去等待，你应该以年轻的、新鲜的、活生生的状态激动地去等待，只有那时那个未知才会在你身上发生，当你处于生命的最佳状态，在最佳的接受状态时，当你最活跃时，当你处于顶峰时——只有那时它才发生，只有顶峰才会遇上那个伟大的峰巅，唯有顶峰——相似才能遇见相同。
You cannot have enlightenment in parts, in fragments. It is a totality – either you are in it or out of it, but there is no gradual progression. Remember this thing as one of the most basic: it happens unfragmented, complete, total. It happens as a whole, and that is the reason why mind is always incapable of understanding. Mind can understand anything which can be divided. Mind can understand anything which can be reached through installments, because mind is analysis, division, fragmentation. Mind can understand parts; the whole always eludes it. So if you listen to the mind you will never attain.
你不可能部分地开悟，零零碎碎地开悟，它是一个整体——或者你是在它的里面，或者你是在它的外面，只是没有逐渐地进步。记住这最基本的事之一：开悟的发生不是零零碎碎的，是完全的，整体的，它是一个整体的发生，那便是头脑始终不能理解的缘由，头脑能理解任何可以被划分的事，头脑能理解任何通过一步步达到的事，因为头脑就是分析、划分、零碎，头脑能理解部分，整体总会逃开它。所以，如果你听任头脑的话，那么你将永远不能达成。
That’s what happened: Many people studied for years and years and nothing happened. Mind can study about God, about enlightenment, about the ultimate. It can even pretend that everything has been understood. But God is not something you have to understand. Even if you know everything about God, you don’t know him; knowledge is not ’about’. Whenever you say ’about’, you belong to the outside. You may be moving round and round, but you have not entered the circle.
那就是所发生的：很多人学习了很多很多年，但什么也没有发生。头脑能够学习关于神、开悟、终极，它能够假装已经理解了所有的事。但神不是你所理解的某些东西，即使你知道关于神的一切，你也不认识他。认识不是关于（about），每当你说 「关于」时，那么你是处在外部，你可以一圈圈地绕圈子，但是你没有进入圈子。
When someone says, ”I know about God,” he says he doesn’t know anything at all, because how can you know anything about God? God is the center, not the periphery. You can know about matter – because matter has no center in it, it is just the periphery. You cannot know about consciousness: there is no self, there is no one inside. Matter is only the outside; you can know about it. Science is knowledge. The very word science means knowledge – knowledge of the periphery, knowledge about something where the center doesn’t exist. Whenever the center is approached through the periphery, you miss it.
当有人说：「我知道神/上帝。 」其实他是在说他不知道任何事情，因为你怎样会知道任何有关神的事呢？神是中心，不是外围。你能知道事物，但你不能知道意识——因为事物是没有中心的，它只是外围，它没有自己，在里面没有一个中心，事物只是外在，你能够知道它。科学是知识，这「科学 」一词的意思就是知识——外围的知识。知识是与中心的存在无关，当你以为中心是通过外围来达到的话，那么你错过了它。
You have to become it; that is the only way to know it. Nothing can be known about God. You have to be; only being is knowledge there. With the ultimate, ’about and about’ means missing and missing again. You have to enter and become one.
你必须成为它，那是知道它的唯一方法。关于神我们无法知道，你必须成为神。在此具有存在才是真知。对终极而言，「有关」和「关于」意味着错过，再错过，你必须进入和成为它。
That’s why Jesus says, ”God is like love” – not loving, but just like love. You cannot know anything about love, or can you? You can study and study, you can become a great scholar, but you have not touched, you have not penetrated. Love can be known only when you become a lover. Not only that: love can be known only when you become love. Even the lover disappears, because that too belongs to the outside. Two persons in love become absent. They are not there. Only love exists, the rhythm of love. There may be two poles of the rhythm but they are not there. Something of the beyond has come into being. They have disappeared.
那就是为什么耶稣说：「上帝就像爱」——不是在爱，而只是像爱。你并不能够知道任何有关爱的事，或者你能吗？你能够学习再学习，你能成为一个伟大的学者，但是你并没有触及到，你并没有穿透到。只有当你成为一个爱人时，爱才能够被了解。不仅如此：只有当你变成了爱，爱才能被领悟，甚至连爱人都消失了，因为爱人也是属于外在的。在爱中的两个人是缺席的，他们不在那儿，唯有爱存在，爱的韵律存在。那儿或许是韵律的两极，但他们不在那儿，一些超越的东西已经进入了存在，他们已经消失了。
Love exists when you are empty. Knowledge exists when you are filled. Knowledge belongs to the ego, and the ego can never penetrate to the center; it is the periphery. The periphery can know only the periphery. You cannot know something which is of the center through the ego. The ego can study, the ego can make you a great scholar, maybe a religious scholar, a great pundit. You may know all the Vedas, all the Upanishads, all the Bibles and Korans, and still you know nothing –because it is not knowledge from the outside, it is something which happens when you have entered and you have become one.
当你空灵时，爱即存在；当你充满时，知识便存在。知识属于自我，而自我从来不能穿透中心，它是外围。外围只能知道外围。你无法通过自我来了解某些中心的事。自我能够学习，自我能够使你成为一个伟大的学者，或许是一个宗教学者，一个学识渊博的人。你可以知道所有的《吠陀经》、所有的奥义书、所有的《圣经》和《可兰经》，但你仍然一无所知——因为它不是来自外部的知识，只有当你进入它，以及当你成为它的时候才会知道它。
Enlightenment is like an accident. But don’t misunderstand me, because when I say enlightenment is just like an accident, I am not saying don’t do anything for it. That is not the meaning. If you don’t do anything for it, even the accident will not happen. The accident happens only to those who have been doing much for it; but it never happens because of their doing. This is the problem: it never happens because of their doing; it never happens without their doing. That doing is not a cause for it to happen. The doing is just a cause which creates the situation in them so they become accident-prone, that’s all.
开悟好像一个意外事件，但请不要误解我！因为当我说开悟就像一个意外事件时，我不是说不要对它做任何事！不是那个意思，如果你对它不做任何事，那么意外事件也不会发生，意外的发生是因为那些人为此已经做了很多了，它不发生是因为他们正在做，这便是问题，因为他们正在做它便不定会发生，他们不做它将永远不会发生，那做不是使它发生的原因，那种做只是在他们内在制造出易致意外的情景，如此而已！
All your meditations will create just an accident-proneness, that’s all. All meditations will help you only to look towards the unknown, to look towards the unaccustomed, to look at the stranger. They will make you more open, more open for the accident. But you cannot
cause it.to look at the stranger. They will make you more open, more open for the accident. But you cannot cause it.
你所有的静心都将只是创造一种易致意外的情景——如此而已. 所有的静心都将帮助你去面向那个未知，去面向那非习惯性的事情，去看那个陌生人，它们将使你更加打开，为意外更多地打开，但你不能引发它。
And all methods of meditation are nothing but methods to bathe this mind, to take a bath, the inner bath, so the dust is thrown away and the hidden consciousness comes to the surface and can encounter the reality.
而静心的全部的方式不是别的，都是清洗这个头脑的方式，去洗个澡，内在的澡，这样灰尘才能被清洗掉，深层的意识才会来到表层，才能遇到真实。
Go on working as much as you can, but don’t create any demand out of it.
不断地尽你所能去努力，但不要因此提出任何要求更多精彩文章及讨论，请光临枫下论坛 rolia.net