@阅读上文请点击：良知从内在控制你、分裂你，向你施压迫使你向外看；它永远不允许你完整、无制约地活着，否则你生命就有意义
我没有任何目标。
当我在大学的时候经常在早上、晚上、任何时候去散步……早晚是雷打不动的，如果其它时间方便也会去，因为那里的树和道路是如此地美，道路两边高大的树木即使在最炎热的夏天也能遮荫蔽日。
我的一位教授，他非常爱我，经常看到我：有些天我会走这条路，有些天又走另一条路。学校大门前面有一座五角大楼，五条路朝向五个方向。他就住在那附近，他的房间就在靠近大门的最边上。他问我，“有时候你走的是这条路，有时候是那条，你要去哪？”
我说，“我哪也不去，就只是散步。”如果你要去哪，那么当然要走同一条路，但我哪也不去，所以走哪条路都是随机的。我只是走到五角大楼那里然后站一会儿，那让他更困惑：我是怎么想的，站在那里想什么？
我通常在想，风在往哪边吹。风往哪条路上吹，我就往那条路上走，那就是我要走的路。“有时候，”他就会说，“你一条路连续走一星期，有时候只走一天，第二天就换了，你在那干什么？你是怎么决定的？”
我告诉他，“很简单，我站在那感觉哪一条路是活的——有风在那里流动，我就和风一起走。和风一起走非常地美，慢跑，快跑，做任何我想做的。风就在那，凉凉爽爽，触手可及，我只需要找到风。”
生命不去向任何地方。
它只是晨间的一个漫步。
无论风吹向哪里，就让你的全部存在流向那里，它带你走多远就走多远，永远不要期待有任何发现。
因此，我从不觉得惊讶，因为我从不期待任何事——所以没有惊讶的问题：每一件事都是令人惊叹的。也没有失望的问题：每一件事都会如约而來。
如果它发生，那很好，如果它不发生，也许更好。
一旦你理解一个片刻接着一个片刻地生活就是棕教的全部，那么你就会理解为什么我说要丢掉关于上帝、天堂和地狱所有这些垃圾的想法。
统统丢掉，因为这一箩筐超载的概念会阻止你从这个片刻到下一个片刻去生活。以一个有机的统一体去生活，行为不应该是部分的，要完全地投入其中。
这是一个禅宗故事：
有一个好奇的国王，想知道禅院里的人们都在干啥，问，“谁是最有名的师父？”有人说当今最有名的师父是南音，他去了他的禅院。一进门他发现有一个砍柴工，就问他，“禅院这么大，在哪能找到南音师父？”
这个人闭上眼睛想了一会儿说，“这会儿你找不到他。”
国王说，“为什么我这会儿找不到他？你知道我是这个国家之王吗？”
他说，“那是不相关的。你是谁那是你的事，但我可以向你保证，你现在找不到他。”
“他出去了吗？”国王问。
“不，他在里面，”砍柴工答道。
国王说，“他在忙吗？举行什么仪式或者在静坐？是怎么回事？”
这个人说，“他现在在你面前砍柴，当我砍柴的时候，我就是一个砍柴工，这会儿哪还有南音师父？我只是一个砍柴工，你得等着。”
国王想，“这个人疯了，肯定疯了。南音师父在砍柴？”他往前走，把砍柴工丢在后面。南音继续砍柴，冬天越来越近了，柴火必须得准备好。国王可以等，但冬天不会等。
国王等了一小时，两小时——然后南音师父穿着长袍从后门进来，国王看着他，看起来很像那个砍柴工，但国王还是鞠了躬。
师父坐下然后问，“为什么你不舍烦劳来到这里？”国王说，“有很多问题，但那些迟点再说。首先我想知道：你和那个砍柴工是一个人吗？”
他说，“现在我是南音师父。我不是同一个人，所有的配置都改变了，现在我作为南音师父坐在这里，你像一个弟子一样谦逊地提问，等待回答。是的，有一个非常非常像我的人刚刚在那里砍柴，但那是一个砍柴工，他的名字也叫南音。”
国王非常困惑，带来的问题一个都没问就走了。当他回到宫里上朝时，他的智囊团问他发生了什么。他说，“发生了什么，最好还是忘掉它。这个南音师父看起来完全不正常！他在砍柴，他说，‘我是一个砍柴工，现在找不到南音师父。’然后同一个人穿着长袍我再问他，他说，‘一个相似的人刚刚在砍柴，但他是一个砍柴工，我是师父。’”
其中一个人说，“你错过了要点，他想告诉你的是——砍柴的时候他是完全投入的，没有留下什么可以称之为南音师父的，什么都没有留下，他只是一个砍柴工。”
而在禅院里，你很难翻译他们的语言，他说的并非就是“我是一个砍柴工，”他是在说，“现在在砍柴，而不是一个砍柴工——因为甚至连那个砍柴的人都不在。”只有砍柴在进行，而他全然投入其中，只有砍柴：砍柴这件事在发生。而当他作为一个师父到来，当然，那是有不同的配置。相同的部分现在有了不同的程序，在不同的行为当中你都是不同的人，如果你全然地投入其中的话。
佛佗曾说：“就像蜡烛的火焰，看起来是一样的，但它甚至连两个相连的片刻都不一样。火焰不停地变成烟，新的火焰升起。旧的消失，新的出现。你在晚上点燃的蜡烛和早上吹灭的蜡烛并不是同一个，那不是最初的火焰，那个早就消失了，没有人知道它去了哪里。那只是相似的火焰给了你这样的错觉，认为它是同样的火焰。”
这与你的存在是同样的道理，它就是一团火焰，一团火。
每一个片刻你的存在都在改变，如果你全然地参与到每件事中，那么你会看到发生在你身上的改变——每一个片刻都是一个新的存在，一个新的世界，一个新的体验。每一件事突然变得充满了新鲜感，你永远看不到相同的事再次发生。
然后，自然地，生命变成了一个持续的神秘，一个持续的惊喜。每一步都会打开一个新的世界，有着无限的意义，难以置信的狂喜。
当死亡来临，死亡不会被看作是某种与生命分离的东西，它是生命的一部分，而非生命的终结。它就像另一个发生：爱发生了，新的生命出现了。你曾是一个小孩，然后童年消失了，你变成了一个青年；然后青年人消失了，你变成了一个老人；然后老人也消失了——有多少事在发生！为什么你不允许死亡也像其它事一样发生？
事实上，那些一个片刻一个片刻活过的人也会活过死亡，并发现所有生命的片刻放在天平的一边，将死亡的一个片刻放在天平的另一边，死亡的片刻会更重些。它会更重一些是因为它是整个生命的浓缩，而且还附加了某些你从不知道的东西。一扇新的门打开了，带着整个浓缩的生命，一个新的维度敞开了。
I don’t have a goal.
When I was in the university I used to go for a walk in the morning, evening, anytime… Morning and evening absolutely, but if there was another time available, I would also go for a walk then, because the place and the trees and the road were so beautiful, and so covered with big trees from both sides that even in the hottest summer there was shadow on the road.
One of my professors who loved me very much used to watch me: that some days I would go on this road, some days on that road. There was a pentagon in front of the gate of the university, five roads going in five directions, and he lived just near there; his were the last quarters near the gate. He asked me,“Sometimes you go on this road, sometimes on that road. Where do you go?”
I said,“I don’t go anywhere. I just go for walking.”If you are going somewhere then certainly you will go on the same road; but I was not going anywhere, so it was just whimsical. I just came to the pentagon and I just used to stand there for a little while. That was making him more puzzled: how do I figure it out, what do I figure out standing there?
I used to figure out where the wind was blowing. Whichever way the wind was blowing I would also go; that was my way.“So sometimes,”he would say,“You have been going on the same road for a week continually; sometimes you go only one day, and the next day you change. What do you do there? And how do you decide?”
And I told him,“It is very simple. I stand there and I feel which road is alive--where the wind is blowing. I go with the wind. And it is beautiful going with the wind. I jog, I run, whatsoever I want to do. And the wind is there, cool, available. So I just figure it out.”
Life is not going somewhere.
It is just going for a morning walk.
Choose wherever your whole being is flowing, where the wind is blowing. Move on that path as far as it leads, and never expect to find anything.
Hence I have never been surprised, because I have never been expecting anything--so there is no question of surprise: everything is surprise. And there is no question of disappointment: everything is appointment.
If it happens, good; if it does not happen, even better.
Once you understand that moment-to-moment living is what religion is all about, then you will understand why I say drop this idea of God, heaven and hell, and all that crap.
Just drop it completely because this load of so many concepts is preventing you from living moment to moment. Live life in an organic unity. No act should be partial, you should be involved fully in it.
A Zen story:
A very curious king, wanting to know about what these people go on doing in the monasteries, asked,“Who is the most famous master?”Finding out that the most famous master of those days was Nan-in, he went to his monastery. When he entered the monastery he found a woodcutter. He asked him,“The monastery is big, where can I find Master Nan-in?”
The man thought with closed eyes for a few moments, and he said,“Right now you cannot find him.”
The king said,“Why can’t I find him right now? Do you understand that I am the emperor?”
He said,“That is irrelevant. Whoever you are, that is your business, but I assure you, you cannot find him right now.”
“Is he out?”asked the king.
“No, he is in,”replied the woodcutter.
The king said,“But is he involved in some work, in some ceremony, or in isolation? What is the matter?”
The man said,“He is right now cutting wood in front of you. And when I am cutting wood, I am just a woodcutter. Right now where is Master Nan-in? I am just a woodcutter. You will have to wait.”
The emperor thought,“This man is mad, simply mad. Master Nan-in cutting wood?”He went ahead, and left the woodcutter behind. Nan-in again continued to cut wood. The winter was coming close, and wood had to be stored. The emperor could wait, but winter wouldn’t wait.
The emperor waited one hour, two hours--and then from the back door came Master Nan-in, in his master’s robe. The king looked at him. He looked like the woodcutter, but the king bowed down. The master sat there, and he asked,“Why have you taken so much trouble to come here?”The king said,“There are many things, but those questions I will ask later on. First I want to know: are you the same man who was cutting wood?”
He said,“Now I am Master Nan-in. I am not the same man; the total configuration has changed. Now here I am sitting as Master Nan-in. You ask as a disciple, with humbleness, receptivity. Yes, a man very, very similar to me was cutting wood there, but that was a woodcutter. His name is also Nan-In.”
The king got so puzzled that he left without asking the questions he had come to ask. When he went back to his court, his advisers asked what happened. He said,“What happened it is better to forget about. This Master Nan-In seems to be absolutely insane! He was cutting wood; he said, ‘I am a woodcutter and Master Nan-In is not available right now.’Then the same man came in a master’s robe and I asked him, and he said,‘A similar man was cutting the wood, but he was the woodcutter; I am the master.’”
One of the men in the court said,“You have missed the point of what he was trying to say to you--that when cutting wood he is totally involved in it. Nothing is left which can claim to be Master Nan-In; nothing is left out, he is just a woodcutter.”
And in Zen language, which is difficult to translate, he was saying not exactly that“I am a woodcutter,”he was saying,“Right now it is wood cutting not a woodcutter--because there is not even space for the cutter.”It is simply wood being chopped, and he is so totally in it, it is only wood cutting: wood cutting is happening. And when he comes as a master, of course, it is a different configuration. The same parts are now in a different accord. So with each action you are a different person, if you get totally involved in it.
Buddha used to say,“It is just as the flame of the candle looks the same, but is never the same even for two consecutive moments. The flame is continuously becoming smoke, new flame is coming up. The old flame is going out, the new flame is coming up. The candle that you had burned in the evening is not the same candle that you will blow out in the morning. This is not the same flame that you had started; that has gone far away, nobody knows where. It is just a similarity of the flame that gives you the illusion that it is the same flame.”
The same is true about your being. It is a flame. It is a fire.
Each moment your being is changing, and if you get involved totally in anything then you will see the change happening in you--each moment a new being, and a new world, and a new experience. Everything suddenly becomes so full of newness that you never see the same thing again.
Then naturally, life becomes a continuous mystery, a continuous surprise. On each step a new world opens up, of tremendous meaning, of incredible ecstasy.
When death comes, death too is not seen as something separate from life. It is part of life, not an end of life. It is just like other happenings: love had happened, birth had happened. You were a child, and then childhood disappeared; you became a young man, and then the young man disappeared; you became an old man, and then the old man disappeared--how many things have been happening! Why don’t you allow death also to happen just like other incidents?
And actually the person who has lived moment to moment lives death too, and finds that all the moments of life can be put on one side and the one moment of death can be put on the other side, and still it weighs more. In every way it weighs more because it is the whole life condensed; and something more added to it, which was never available to you. A new door opening, with the whole life condensed: a new dimension opening.
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@目标与手段之间分裂，是分裂头脑的基本策略，头脑永远在问目的是什么——没有目标，生命是没有意义，慢慢你变得毫无价值
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