【教與學(xué)】愛不是比較而來的，它沒有度量

One is apt to forget or disregard the responsibility of the educator to bring about a new generation of human beings who are psychologically, inwardly, free of miseries, anxieties and travail. It is a sacred responsibility, not to be easily set aside for one's own ambitions, status or power. If the educator feels such a responsibility—the greatness of it and the depth and beauty of that responsibility—he will find the capacity to instruct and to sustain his own energy.

教育的責(zé)任是培養(yǎng)新一代的人類，讓他們的精神和內(nèi)心從痛苦、焦慮和辛勞中解脫出來，而我們總是傾向于忘記或忽視這一點(diǎn)。這是一個(gè)神圣的責(zé)任，不應(yīng)該為了自己的野心、地位或權(quán)力而輕易地將它放到一邊。如果教育者感受到這樣的責(zé)任，它的偉大、深刻和它的美，他就會(huì)發(fā)現(xiàn)教育學(xué)生的能力，以及保持自身能量的能力。

This demands great diligence, not a periodic, haphazard endeavour. The very profound responsibility will kindle the fire that will maintain the educator as a total human being and a great teacher. As the world is rapidly degenerating, there must be in all these schools a group of teachers and students who are dedicated to bringing about a radical transformation of human beings through right education. 

這要求極大的勤奮，不是時(shí)有時(shí)無的努力。正是這種深遠(yuǎn)的責(zé)任將會(huì)點(diǎn)燃那使他成為一個(gè)完整的人和一個(gè)偉大教師的火焰。因?yàn)槭澜缯谘杆俚赝嘶@些學(xué)校中必須有這樣一群教師和學(xué)生，他們?yōu)榱耸谷祟惍a(chǎn)生根本性的轉(zhuǎn)變而投身于正確的教育。

The word right is not a matter of opinion, evaluation or some concept invented by the intellect. The word right denotes total action in which all self-interested motive ceases. The very dominant responsibility, the concern not only of the educator but also of the student, banishes self-perpetuating problems. However immature the mind, once you accept this responsibility that very acceptance brings about the flowering of the mind. This flowering is in the relationship between the student and the educator. It is not a one-sided affair.

正確這個(gè)詞不是一個(gè)看法、評(píng)價(jià)或智力創(chuàng)造的觀念，它指的是全然的行動(dòng)，其中所有自利的動(dòng)機(jī)都停止了。正是這個(gè)巨大的責(zé)任，教師和學(xué)生對(duì)此的關(guān)注，驅(qū)逐了那些自我延續(xù)著的問題。不論心智是多么的不成熟，一旦你承擔(dān)了這個(gè)責(zé)任，這個(gè)承擔(dān)就會(huì)帶來心靈的綻放。這種綻放就發(fā)生在教師和學(xué)生的關(guān)系當(dāng)中，它不是單方面的事情。

When you read this, please give your total attention and feel the urgency and intensity of this responsibility. Please do not make it into an abstraction, an idea, but rather observe the actual fact, the actual happening in the reading of this.

在讀這些的時(shí)候，請(qǐng)付出你全部的注意力，感受這個(gè)責(zé)任的緊迫和強(qiáng)烈。請(qǐng)不要將它轉(zhuǎn)變成一個(gè)抽象的概念、一個(gè)想法，而是去觀察實(shí)際的事實(shí)，在閱讀過程中正在實(shí)際發(fā)生的事情。

Almost all human beings in their lives desire power and wealth. When there is wealth, there is a sense of freedom, and pleasure is pursued. The desire for power seems to be an instinct which expresses itself in many ways. It is in the priest, the guru, the husband or the wife or in the action of one student towards another. The desire to dominate or to submit is one of the conditions of mankind, probably inherited from the animal. This aggressiveness and the yielding to it pervert all relationships throughout life. This has been the pattern from the beginning of time. Humanity has accepted this as a natural way of life, with all the conflicts and miseries it brings.

幾乎所有人一生都在渴望權(quán)力和財(cái)富。有了財(cái)富的時(shí)候，就會(huì)有一種自由的感覺，然后我們就去追求快感。對(duì)權(quán)力的欲望似乎是一種本能，它表現(xiàn)在很多方面。它存在于牧師、古魯、丈夫或妻子身上，或一個(gè)學(xué)生對(duì)另一個(gè)學(xué)生的行為中。這種對(duì)支配或屈從的渴望是人類的局限，它或許是從動(dòng)物遺傳而來的。這種侵略性和對(duì)它的屈從把生活中所有的關(guān)系都破壞了。這是有史以來就存在的模式。人類將它和它帶來的所有沖突和痛苦作為一種自然的生活方式接受下來。

Basically, measurement is involved in it—the more and the less, the greater and the smaller—which is essentially comparison. One is always comparing oneself with another, comparing one painting with another. There is comparison between the greater power and the lesser, between the timid and the aggressive. This constant measurement of power, position, wealth begins almost at birth and continues throughout life. This is encouraged in schools, colleges and universities. Their whole system of gradation is this giving comparative value to knowledge. 

從根本上講，它牽涉到量度——多或少，大或小——這本質(zhì)上是比較。你總是拿自己和別人比較，拿一幅畫和另一幅比較。在較大和較小的權(quán)力之間，怯懦和好斗之間也存在比較。這種對(duì)權(quán)力、地位和財(cái)富的不斷度量幾乎從一出生就開始了，并且持續(xù)終生。它在學(xué)校、學(xué)院和大學(xué)里受到鼓勵(lì)。它們整個(gè)的分?jǐn)?shù)制度就是在賦予知識(shí)以比較的價(jià)值。

When A is compared to B who is clever, bright, assertive, that very comparison destroys A. This destruction takes the form of competition, of imitation of and conformity to the patterns set by B. This breeds, consciously or unconsciously, antagonism, jealousy, anxiety and even fear; and this becomes the condition in which A lives for the rest of his life, always measuring, always comparing psychologically and physically.

當(dāng)甲被拿來和聰明、漂亮、自信的乙比較，正是這個(gè)比較毀滅了甲。這種破壞的表現(xiàn)形式有競爭、模仿，符合乙的模式。這有意或無意地引起了敵對(duì)、妒忌、焦慮，甚至恐懼。而這成了一種模式，讓甲在他的余生中總是在心理上和身體上進(jìn)行度量和比較。

This comparison is one of the many aspects of violence. The word more is always comparative, as is the word better. The question is: can the educator put aside all comparison, all measurement, in his teaching? Can he take the student as he is, not as what he should be, and not make judgements based on comparative evaluations? It is only when there is comparison between the one called clever and the one called dull that there is such a quality as dullness.

這種比較是暴力的眾多面目之一。“更多”這個(gè)詞總是相比較而言的，和“更好”這個(gè)詞一樣。問題是，教育者能否在教學(xué)中拋開所有的比較、所有的度量？他能否按照學(xué)生本來的樣子來對(duì)待他，而不是按照他應(yīng)該的樣子，不去基于相對(duì)的價(jià)值做出判斷？只有在拿被認(rèn)為聰明的人和被認(rèn)為遲鈍的人進(jìn)行比較的時(shí)候，遲鈍這樣的品質(zhì)才會(huì)存在。

Is an idiot so because of comparison, or because he is incapable of certain activities? We set certain standards which are based on measurement, and those who do not come up to them are considered deficient. When the educator puts aside comparison and measurement, then he is concerned with the student as he is, and his relationship with the student is direct and totally different. This is really very important to understand. Love is not comparative. It has no measurement.

笨蛋是出于比較，還是因?yàn)樗狈氖履撤N活動(dòng)的能力？我們?cè)O(shè)置了基于度量的特定標(biāo)準(zhǔn)，那些沒有達(dá)到它們的人被認(rèn)為是有缺陷的。當(dāng)教育者把比較和度量撇在一邊，他就會(huì)關(guān)心學(xué)生本來的樣子，他和學(xué)生的關(guān)系就會(huì)是直接的，完全不同的。理解這點(diǎn)是很重要的。愛不是比較而來的，它沒有度量。

Comparison and measurement are ways of the intellect. This is divisive. When this is understood basically, not the verbal meaning but the actual truth of it, the relationship of teacher and student undergoes a radical change. The ultimate tests of measurement are examinations accompanied by fear and anxieties, which deeply affect the future life of the student. The whole atmosphere of a school undergoes a change when there is no sense of competition, comparison.

比較和度量是智力的方式，它具有分裂性。當(dāng)你從根本上理解了這點(diǎn)，不是它字面上的意思，而是它的真實(shí)意義，那么教師和學(xué)生的關(guān)系就會(huì)經(jīng)歷一次徹底的轉(zhuǎn)變。度量的最終形式是考試，以及與之相伴隨的恐懼與焦慮，它將深深地影響著學(xué)生的未來生活。在沒有了競爭和比較時(shí)，學(xué)校的整個(gè)氛圍將完全不同。

The Whole Movement of Life is Learning, ‘Violence’

《教育就是解放心靈》之“暴力”

克里希那穆提冥思坊

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