名著阅读

WITH THE CHILDLIKE PEOPLE
Siddhartha went to Kamaswami the merchant, he was directed into a rich house, servants led him between precious carpets into a chamber, where he awaited the master of the house.
Kamaswami entered, a swiftly, smoothly moving man with very gray hair, with very intelligent, cautious eyes, with a greedy mouth. Politely, the host and the guest greeted one another.
"I have been told," the merchant began, "that you were a Brahman, a learned man, but that you seek to be in the service of a merchant. Might you have become destitute, Brahman, so that you seek to serve?"
"No," said Siddhartha, "I have not become destitute and have never been destitute. You should know that I'm coming from the Samanas, with whom I have lived for a long time."
"If you're coming from the Samanas, how could you be anything but destitute? Aren't the Samanas entirely without possessions?"
"I am without possessions," said Siddhartha, "if this is what you mean. Surely, I am without possessions. But I am so voluntarily, and therefore I am not destitute."
"But what are you planning to live of, being without possessions?"
"I haven't thought of this yet, sir. For more than three years, I have been without possessions, and have never thought about of what I should live."
"So you've lived of the possessions of others."
"Presumable this is how it is. After all, a merchant also lives of what other people own."
"Well said. But he wouldn't take anything from another person for nothing; he would give his merchandise in return."
"So it seems to be indeed. Everyone takes, everyone gives, such is life."
"But if you don't mind me asking: being without possessions, what would you like to give?"
"Everyone gives what he has. The warrior gives strength, the merchant gives merchandise, the teacher teachings, the farmer rice, the fisher fish."
"Yes indeed. And what is it now what you've got to give? What is it that you've learned, what you're able to do?"
"I can think. I can wait. I can fast."
"That's everything?"
"I believe, that's everything!"
"And what's the use of that? For example, the fasting-- what is it good for?"
"It is very good, sir. When a person has nothing to eat, fasting is the smartest thing he could do. When, for example, Siddhartha hadn't learned to fast, he would have to accept any kind of service before this day is up, whether it may be with you or wherever, because hunger would force him to do so. But like this, Siddhartha can wait calmly, he knows no impatience, he knows no emergency, for a long time he can allow hunger to besiege him and can laugh about it. This, sir, is what fasting is good for."
"You're right, Samana. Wait for a moment."
Kamaswami left the room and returned with a scroll, which he handed to his guest while asking: "Can you read this?"
Siddhartha looked at the scroll, on which a sales-contract had been written down, and began to read out its contents.
"Excellent," said Kamaswami. "And would you write something for me on this piece of paper?"
He handed him a piece of paper and a pen, and Siddhartha wrote and returned the paper.
Kamaswami read: "Writing is good, thinking is better. Being smart is good, being patient is better."
和儿童般的俗人在一起
席特哈尔塔去拜访商人卡马斯瓦密。他经人指点，走进了一幢富丽堂皇的房子。仆人领着他走过华贵的地毯，进入一间屋，在那儿他等候主人接见。
卡马斯瓦密进来了。这是个敏捷、机灵的男子，头发已经花白，眼睛聪慧、谨慎，嘴巴却显得贪婪。主人与来客亲切地寒暄。
"有人告诉我，"商人开口道，"你是婆罗门，一个学者，想向商人找个差事做。你是否陷入了困境，婆罗门，所以才来找工作？'
"不，"席特哈尔塔说，"我并没有陷入困境，从来也没陷入困境。要知道，我是从沙门那儿来的，我曾跟他们在一起生活了很久。"
"既然你从沙门那儿来，又怎么可能不困难呢？沙门不都是一贫如洗吗？'
"我确实没有财产，"席特哈尔塔说，"如果这就是你所说的意思的话，我确实一贫如洗。可我是自然的，并非陷入了困境。"
"你既然一贫如洗，又打算靠什么生活呢？"
"这点我还从来没想过，先生，我一贫如洗已经三年多了，却从严没想过靠什么生活。"
"那么，你就是靠别人的产业过活的。"
"兴许是吧。但商人也是靠别人的财产谋生的。"
"说得好。不过，他从来不白拿别人的东西，他付给他们自己的商品。"
"实际情况正是如此。每个人都索取，每个人都付出，这就是生活。"
"可是请问，你既然一贫如洗，又能给人家什么呢？"
"每个人都献出他所拥有的东西。士兵献出力气，商人献出商品，教师献出学问，农民献出粮食，而渔夫则献出鲜鱼。"
"很好。那么，你献出的东西又是什么呢？你学过什么？你会做什么？"
"我会思考。我会等待。我会斋戒。"
"就这些？"
"我想就是这些了。"
"这些能有什么用呢？比如说斋戒吧--它有何益处？"
"它很有益处，先生。如果一个人没有饭吃，斋戒就是他所能选择的最明智之举。比方说，席特哈尔塔如果没学会斋戒，那么他今天就必须找一份工作，不管是在你这儿还是在别处，因为饥饿会迫使他这么做。可是，席特哈尔塔却能够心平气和地等待。他不知急躁，不知艰难，可以长久地忍受饥饿的困扰，而且对此一笑置之。先生，这就是斋戒的益处。"
"有道理，沙门。请稍等片刻。"
卡马斯瓦密走了出去，又拿着一卷纸回来，递给客人，问道："你会读这个么？"
席特哈尔塔细瞧那卷纸，里面记录了一份购货合同，便开始读出其内容。
"好极了，"卡马斯瓦密说，"你可以在这张纸上给我写点什么吗？"
他递给席特哈尔塔一张纸和一支笔。席特哈尔塔一挥而就，又把纸递还给他。
卡马斯瓦密念道："书写有益，思考更佳。聪明有益，忍耐更佳。"
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。