名著阅读

Quoth Siddhartha: "One thing, oh most venerable one, I have admired in your teachings most of all. Everything in your teachings is perfectly clear, is proven; you are presentingthe world as a perfect chain, a chain which is never and nowhere broken, an eternal chain the links of which are causes and effects. Never before, this has been seen so clearly;never before, this has been presented so irrefutably; truly, the heart of every Brahman has to beat stronger with love, once he has seen the world through your teachingsperfectly connected, without gaps, clear as a crystal, not depending on chance, not depending on gods. Whether it may be good or bad, whether living according to it would besuffering or joy, I do not wish to discuss, possibly this is not essential--but the uniformity of the world, that everything which happens is connected, that the great and thesmall things are all encompassed by the same forces of time, by the same law of causes, of coming into being and of dying, this is what shines brightly out of your exaltedteachings, oh perfected one. But according to your very own teachings, this unity and necessary sequence of all things is nevertheless broken in one place, through a small gap,this world of unity is invaded by something alien, something new, something which had not been there before, and which cannot be demonstrated and cannot be proven: these areyour teachings of overcoming the world, of salvation. But with this small gap, with this small breach, the entire eternal and uniform law of the world is breaking apart againand becomes void. Please forgive me for expressing this objection."
Quietly, Gotama had listened to him, unmoved. Now he spoke, the perfected one, with his kind, with his polite and clear voice: "You've heard the teachings, oh son of a Brahman,and good for you that you've thought about it thus deeply. You've found a gap in it, an error. You should think about this further. But be warned, oh seeker of knowledge, of thethicket of opinions and of arguing about words. There is nothing to opinions, they may be beautiful or ugly, smart or foolish, everyone can support them or discard them. But theteachings, you've heard from me, are no opinion, and their goal is not to explain the world to those who seek knowledge. They have a different goal; their goal is salvation fromsuffering. This is what Gotama teaches, nothing else."
"I wish that you, oh exalted one, would not be angry with me," said the young man. "I have not spoken to you like this to argue with you, to argue about words. You are trulyright, there is little to opinions. But let me say this one more thing: I have not doubted in you for a single moment. I have not doubted for a single moment that you areBuddha, that you have reached the goal, the highest goal towards which so many thousands of Brahmans and sons of Brahmans are on their way. You have found salvation from death.It has come to you in the course of your own search, on your own path, through thoughts, through meditation, through realizations, through enlightenment. It has not come to youby means of teachings! And--thus is my thought, oh exalted one,--nobody will obtain salvation by means of teachings! You will not be able to convey and say to anybody, ohvenerable one, in words and through teachings what has happened to you in the hour of enlightenment! The teachings of the enlightened Buddha contain much, it teaches many tolive righteously, to avoid evil. But there is one thing which these so clear, these so venerable teachings do not contain: they do not contain the mystery of what the exaltedone has experienced for himself, he alone among hundreds of thousands. This is what I have thought and realized, when I have heard the teachings. This is why I am continuing mytravels--not to seek other, better teachings, for I know there are none, but to depart from all teachings and all teachers and to reach my goal by myself or to die. But often,I'll think of this day, oh exalted one, and of this hour, when my eyes beheld a holy man."
The Buddha's eyes quietly looked to the ground; quietly, in perfect equanimity his inscrutable face was smiling.
"I wish," the venerable one spoke slowly, "that your thoughts shall not be in error, that you shall reach the goal! But tell me: Have you seen the multitude of my Samanas, mymany brothers, who have taken refuge in the teachings? And do you believe, oh stranger, oh Samana, do you believe that it would be better for them all the abandon the teachingsand to return into the life the world and of desires?"
"Far is such a thought from my mind," exclaimed Siddhartha. "I wish that they shall all stay with the teachings, that they shall reach their goal! It is not my place to judgeanother person's life. Only for myself, for myself alone, I must decide, I must chose, I must refuse. Salvation from the self is what we Samanas search for, oh exalted one. If Imerely were one of your disciples, oh venerable one, I'd fear that it might happen to me that only seemingly, only deceptively my self would be calm and be redeemed, but that intruth it would live on and grow, for then I had replaced my self with the teachings, my duty to follow you, my love for you, and the community of the monks!"
With half of a smile, with an unwavering openness and kindness, Gotama looked into the stranger's eyes and bid him to leave with a hardly noticeable gesture.
"You are wise, oh Samana.", the venerable one spoke."You know how to talk wisely, my friend. Be aware of too much wisdom!"
The Buddha turned away, and his glance and half of a smile remained forever etched in Siddhartha's memory.
I have never before seen a person glance and smile, sit and walk this way, he thought; truly, I wish to be able to glance and smile, sit and walk this way, too, thus free, thusvenerable, thus concealed, thus open, thus child-like and mysterious. Truly, only a person who has succeeded in reaching the innermost part of his self would glance and walkthis way. Well so, I also will seek to reach the innermost part of my self.
席特哈尔塔说:“最最可敬的活佛呀，你的教诲有一点我最钦佩。你所讲的一切都十分清楚，确凿无疑，你把世界当作一圈完美无缺的、永远不会断裂的链子展示给大家，一圈由原因和结果连接而成的永恒的链子。从来没有谁阐释得这么清楚，这么无可辩驳。婆罗门听了你的教诲，把世界看成完美的关联体，没有缺陷，透明得像一块水晶，不依赖于偶然，不从属于神灵，他的心会在身体内跳动得更加实在。这个世界到底是好还是坏，尘世的生活到底是烦恼还是欢乐，这很可能还是悬而未决的，也可能是并不重要的——但是，这个世界的和谐统一，一切事物的相互关联，大大小小的事物都包含在同一潮流之中，都遵循着产生、发展和死亡的同一规律，这些都已经被你的伟大教诲阐明了，活佛。不过，按照你的教诲，万物的这种统一性和连贯性却在一个地方断开了，某种陌生的东西，某种新的东西，某种以前没有的、不能显示和不能证明的东西，通过这个小缝涌入了这个统一的世界。那就是你的关于超越尘世、获得拯救的教诲。由于这个小缝，由于这个小小的断裂，整个永恒和统一的世界法则又破裂和解体了。活佛，但愿你能原谅我冒昧地讲出这番不同的意见。”
戈塔马静静地听他说，一动不动，然后，活佛用他那仁慈、礼貌而又清晰的声音说道:“哦，婆罗门之子，难得你听了我讲经之后作出这么深入的思考。你从中发现了一道裂缝，一个缺陷。但愿你能对此继续思考。可是，好学的人，你要警惕众说纷纭和无谓的争论。问题并不在于有各种各样的意见，它们可以是美的或丑的，可是聪明的或愚蠢的，每个人都可以拥护或抵制它们。你从我这儿听到的道理并不是我的意见，其目的也不是给好学的人解释这个世界。它的目的是另外的东西，是为了摆脱痛苦。这就是戈塔马所讲的内容，岂有它哉!”
“噢，活佛，但愿你别生我的气。”年轻人说，“我刚才那么，不是要跟你争论，进行无谓的言词之争。你讲的确实有道理，问题并不在于有各种各样的意见。不过，请让我再说明这一点:我从来就没怀疑过你。我没有怀疑过你是活佛，你达到了目的，那个成千上万婆罗让和婆罗门子弟正在追求的最高目的。你已经摆脱了死亡。这是由于你自己的探索，按照你自己的途径，通过思索，通过潜修，通过认识，通过领悟，然后才获得的，而不是通过讲经达到的!哦，活佛，这就是我的想法——没有谁能通过讲经获得解脱!哦，尊敬的活佛，你无法用话语和讲经来告诉别人，在你大彻大悟的时候发生了什么!大彻大悟的活佛的教诲包含着许多内容，它教会人们正直地生活，不去做坏事。但是，有一点却没有包含在如此清楚、如此可敬的讲经之中:它没有包含活佛本人亲身经历的秘密，在千千万万人当中他一个人经历的秘密。这就是我在听你讲经时想到和认识一牟。这就是我要继续去漫游的原因 倒不是为了去寻求另一种更好的学说，因为我知道并没有那样的学说，而是为了抛开一种学说和老师，独自去实现我的目标，或是死去。但我会常常想到这一天，活佛，想到这一时刻，因为我亲眼见到了一位圣贤。”
活佛的眼睛平静地注视着地面，他那玄妙莫测的面孔显现出完美无瑕的恬静。
活佛慢悠悠地说:“但愿你的想法并无差讹，但愿你能达到目的!可是请告诉我，你是否见到了我那一大群信徒，我那许多兄弟，而他们已信奉了我的学说?素不相识的沙门呀，你是否相信抛开学说，回到世俗生活和情欲生活中去，对他们所有人会更好一些?”
“这样一种想法离我太远了!”席特哈尔塔叫道，“但愿他们全都信奉你的学说，但愿他们都达到自己的目标!我可没有权利对别人的生活作出评判!我仅仅需要对我，对我自己一个人作出判断。我必须选择，我必须取舍。我们沙门寻求自我解脱，活佛。假如我是你的一名弟子，可敬的活佛，那么，我会担心发生这样的情况:我的自我只是表面上虚假地得到安宁的解脱，实际上它却继续存在并且变大，因为那样我就会有学说，有追随者，有我对你的爱，使僧侣集体成为我的自我!”
戈塔马似笑非笑，怀着不可动摇的清醒和友好注视着这个陌生人的眼睛，然后做了个几乎看不出来的手势，向他告别。
“你很聪明，沙门。”活佛说，“你讲话很聪明，我的朋友，只是要当心千万别聪明得过了头!”
活佛走了，他的目光和似笑非笑的表情却永远刻在了席特哈尔塔特哈尔塔的记忆中。
他想，我还从来没见到过有谁能这样看人和微笑，这样端坐和走路呢。我真希望自己也能这样看人和微笑，这样端坐和走路，这样自由自在，这样肃然可敬，这样深沉，这样坦诚，这样单纯又充满神秘。只有进入了自我深处的人，才真正能这样看人和走路。好吧，我也要设法进入自我的内心最深征!
席特哈尔塔心想，我总算是见到了一个人，一个我在他面前不得不抵垂眼帘的人。在别人面前我不会垂下眼帘，决不会，因为就连这个人的学说都没能吸引我，更何况别人的呢?这个活佛剥夺了我，席特哈尔塔心想，活佛剥夺了我，可是同时他又给了我更多。他夺去了我的朋友，这个朋友原来听我的，现在却相信他，原来是我的影子，现在却成了他的影子。不过，他把席特哈尔塔，也就是我自己，送给了我。
背景阅读

本书简介：
古印度贵族青年悉达多英俊聪慧，拥有人们羡慕的一切。为了追求心灵的安宁，他孤身一人展开了求道之旅。他在舍卫城聆听佛陀乔答摩宣讲教义，在繁华的大城中结识了名妓伽摩拉，并成为一名富商。心灵与肉体的享受达到顶峰，却让他对自己厌倦、鄙弃到极点。在与伽摩拉最后一次欢爱之后，他抛弃了自己所有世俗的一切，来到那河边，想结束自己的生命。在那最绝望的一刹那，他突然听到了生命之河永恒的声音……经过几乎一生的追求，悉达多终于体验到万事万物的圆融统一，所有生命的不可摧毁的本性，并最终将自我融入了瞬间的永恒之中。

作者简介：
赫尔曼·黑塞（Hermann Hesse，1877.7.2-1962.8.9）德国作家。1923年46岁入瑞士籍。1946年获诺贝尔文学奖。1962年于瑞士家中去世。爱好音乐与绘画，是一位漂泊、孤独、隐逸的诗人。黑塞的诗有很多充满了浪漫气息，从他的最初诗集《浪漫之歌》的书名，也可以看出他深受德国浪漫主义诗人的影响，以致后来被人称为“德国浪漫派最后的一个骑士”。主要作品有《彼得·卡门青》、《荒原狼》、《东方之行》、《玻璃球游戏》等。

主要生平及创作
出生于德国西南部的小城卡尔夫的一个牧师家庭。自幼在浓重的宗教气氛中长大，1891年，他通过“邦试”，考入毛尔布隆神学校。由于不堪忍受经院教育的摧残，半年后逃离学校。这期间他游历许多城市，从事过多种职业。
　　
在比较广泛地接受东西方文化熏陶之后，1904年，黑塞发表了长篇小说《彼得·卡门青特》，一举成名，从此成为专业作家。这一年他与玛丽结婚，移居巴登湖畔，埋头写作，1906年发表了长篇小说《在轮下》。这一时期的创作以浪漫主义诗歌、田园诗风格的抒情小说和流浪汉小说为主，作品洋溢着对童年和乡土的思念之情，充满对广大自然和人类的爱，同时也表现了青年人的精神苦闷与追求。
　　
第一次世界大战后，黑塞的创作发生了明显的变化，他醉心于尼采哲学，求助于印度佛教和中国的老庄哲学，并对荣格的精神分析产生了深厚的兴趣。他试图从宗教、哲学和心理学方面探索人类精神解放的途径。这时期的长篇小说有《克努尔普》（1916）、《德米安》（1919）、《席特哈尔塔》（1922）、《荒原狼》（1927）和《纳尔齐斯与歌尔德蒙》（1930）等。这些书深受西方读者的喜爱，得到极高的评价，其中《荒原狼》曾轰动欧美，被托马斯·曼誉为德国的《尤利西斯》。
　　
30年代后，法西斯在德国猖獗，黑塞对社会前途陷入深深的怀疑与绝望之中，但他仍不倦地从东西方宗教与哲学中寻求理想世界，《东方之行》（1932）、《玻璃球游戏》（1943）正是这一时期追求与探索的结晶。
　　
黑塞被雨果·巴尔称为德国浪漫派最后一位骑士，这说明他在艺术上深受浪漫主义诗歌的影响。他热爱大自然，厌倦都市文明，作品多采用象征手法，文笔优美细腻；由于受精神分析影响，他的作品着重在精神领域里进行挖掘探索，无畏而诚实地剖析内心，因此他的小说具有心理的深度。1946年，"由于他的富于灵感的作品具有遒劲的气势和洞察力，也为崇高的人道主义理想和高尚风格提供一个范例"，黑塞获诺贝尔文学奖。