无动机的工作
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中文
无动机的工作
在一八九八年三月二十日于加尔各答巴格巴扎尔罗摩坎塔·博斯街五十七号举行的罗摩克里希纳（Ramakrishna）传道会第四十二次会议上，斯瓦米·辨喜（Vivekananda）发表了题为"无动机的工作"的演讲，大意如下：
当薄伽梵歌（Gita）最初被宣讲时，两个教派之间正进行着一场激烈的争论。一派认为吠陀（Vedas）祭祀、动物献祭及诸如此类的业（Karma）构成了宗教的全部。另一派则宣称，屠杀无数马匹和牛羊不能称之为宗教。属于后一派的人大多是游方僧（Sannyasin）和智慧（Jnana）的追随者。他们相信，放弃一切工作并获得真我（Atman）的知识，才是通向解脱（Moksha）的唯一道路。薄伽梵歌的作者通过宣讲无动机工作这一伟大教义，平息了这两个对立教派的争端。
许多人认为薄伽梵歌并非写于摩诃婆罗多时期，而是后来添加上去的。这种看法是不正确的。薄伽梵歌的特殊教义在摩诃婆罗多的每一部分中都能找到，如果要将薄伽梵歌删去，认为它不属于摩诃婆罗多的一部分，那么摩诃婆罗多中所有包含同样教义的其他部分也应当被同样对待。
那么，无动机的工作究竟是什么意思呢？如今许多人将其理解为：一个人应当以这样的方式工作——既不让快乐也不让痛苦触及他的心灵。如果这就是它的真正含义，那么动物也可以说是在无动机地工作了。有些动物吞食自己的后代，它们这样做时丝毫不感到痛苦。强盗掠夺他人财产来毁灭他人，但如果他们对快乐或痛苦完全无动于衷，那他们也是在无动机地工作了。如果意思果真如此，那么一个铁石心肠的人，最恶劣的罪犯，都可以被认为是在无动机地工作。墙壁没有苦乐感受，石头也没有，但不能说它们是在无动机地工作。按照上述理解，这一教义就成了恶人手中强有力的工具。他们会继续作恶，然后宣称自己是在无动机地工作。如果无动机工作的意义真的如此，那么薄伽梵歌的宣讲就提出了一个可怕的教义。这当然不是它的真正含义。此外，如果我们审视那些与薄伽梵歌的宣讲有关之人的生活，我们会发现他们过着截然不同的生活。阿周那在战场上杀死了毗湿摩和德罗纳，但尽管如此，他千百万次地牺牲了自己的私利、欲望和低下的自我。
薄伽梵歌教导的是业瑜伽（Karma-Yoga）。我们应当通过瑜伽（Yoga）（即专注）来工作。在这种行动中的专注（业瑜伽）里，不存在低下自我的意识。当一个人通过瑜伽工作时，"我在做这个，我在做那个"这种意识从不存在。西方人不理解这一点。他们说，如果没有自我意识，如果这个自我消失了，一个人怎么还能工作呢？但当一个人带着专注工作，失去一切自我意识时，所完成的工作将无比优秀，这是每个人在自己的生活中都可能体验到的。我们下意识地完成许多工作，例如食物的消化等；另一些工作是有意识地完成的；还有一些工作则是在仿佛沉入三摩地（Samadhi）的状态下完成的，此时没有低下自我的意识。如果画家失去自我意识，完全沉浸在他的绘画中，他就能创作出杰作。优秀的厨师将全部身心集中在他所处理的食材上，暂时失去了一切其他意识。但他们只能以这种方式完美地完成一项他们所习惯的工作。薄伽梵歌教导的是一切工作都应当如此完成。通过瑜伽与主合一的人，沉浸于专注中完成一切工作，不寻求任何个人利益。这样的工作只会为世界带来善，不会产生恶。如此工作的人从不为自己做任何事。
每项工作的结果都是善恶交杂的。没有任何善行不带有一丝恶的成分。正如烟雾缭绕于火焰周围，某些恶总是附着于工作之上。我们应当从事那些带来最大善果、最少恶果的工作。阿周那杀死了毗湿摩和德罗纳——如果不这样做，难敌就不可能被征服，恶的力量就会战胜善的力量，国家就会遭受巨大的灾难。国家的政权就会被一群骄横不义的国王所篡夺，给人民带来极大的不幸。同样，克里希纳（Krishna）杀死了刊萨、阇罗笇陀等暴君，但他的行为没有一件是为了自己。每一件都是为了他人的利益。我们在烛光下诵读薄伽梵歌，但无数昆虫却被烧死了。由此可见，某些恶总是附着于工作之上。那些工作时没有低下自我意识的人不受恶的影响，因为他们是为了世界的利益而工作。无动机地工作，无执着地工作，能带来最高的喜悦与自由。这就是克里希纳在薄伽梵歌中所教导的业瑜伽的秘密。
English
WORK WITHOUT MOTIVE
At the forty-second meeting of the Ramakrishna Mission held at the premises No. 57 Râmkânta Bose Street, Baghbazar, Calcutta, on the 20th March, 1898, Swami Vivekananda gave an address on "Work without Motive", and spoke to the following effect:
When the Gita was first preached, there was then going on a great controversy between two sects. One party considered the Vedic Yajnas and animal sacrifices and such like Karmas to constitute the whole of religion. The other preached that the killing of numberless horses and cattle cannot be called religion. The people belonging to the latter party were mostly Sannyâsins and followers of Jnâna. They believed that the giving up of all work and the gaining of the knowledge of the Self was the only path to Moksha By the preaching of His great doctrine of work without motive, the Author of the Gita set at rest the disputes of these two antagonistic sects.
Many are of opinion that the Gita was not written at the time of the Mahâbhârata, but was subsequently added to it. This is not correct. The special teachings of the Gita are to be found in every part of the Mahabharata, and if the Gita is to be expunged, as forming no part of it, every other portion of it which embodies the same teachings should be similarly treated.
Now, what is the meaning of working without motive? Nowadays many understand it in the sense that one is to work in such a way that neither pleasure nor pain touches his mind. If this be its real meaning, then the animals might be said to work without motive. Some animals devour their own offspring, and they do not feel any pangs at all in doing so. Robbers ruin other people by robbing them of their possessions; but if they feel quite callous to pleasure or pain, then they also would be working without motive. If the meaning of it be such, then one who has a stony heart, the worst of criminals, might be considered to be working without motive. The walls have no feelings of pleasure or pain, neither has a stone, and it cannot be said that they are working without motive. In the above sense the doctrine is a potent instrument in the hands of the wicked. They would go on doing wicked deeds, and would pronounce themselves as working without a motive. If such be the significance of working without a motive, then a fearful doctrine has been put forth by the preaching of the Gita. Certainly this is not the meaning. Furthermore, if we look into the lives of those who were connected with the preaching of the Gita, we should find them living quite a different life. Arjuna killed Bhishma and Drona in battle, but withal, he sacrificed all his self-interest and desires and his lower self millions of times.
Gita teaches Karma-Yoga. We should work through Yoga (concentration). In such concentration in action (Karma-Yoga), there is no consciousness of the lower ego present. The consciousness that I am doing this and that is never present when one works through Yoga. The Western people do not understand this. They say that if there be no consciousness of ego, if this ego is gone, how then can a man work? But when one works with concentration, losing all consciousness of oneself the work that is done will be infinitely better, and this every one may have experienced in his own life. We perform many works subconsciously, such as the digestion of food etc., many others consciously, and others again by becoming immersed in Samâdhi as it were, when there is no consciousness of the smaller ego. If the painter, losing the consciousness of his ego, becomes completely immersed in his painting, he will be able to produce masterpieces. The good cook concentrates his whole self on the food-material he handles; he loses all other consciousness for the time being. But they are only able to do perfectly a single work in this way, to which they are habituated. The Gita teaches that all works should be done thus. He who is one with the Lord through Yoga performs all his works by becoming immersed in concentration, and does not seek any personal benefit. Such a performance of work brings only good to the world, no evil can come out of it. Those who work thus never do anything for themselves.
The result of every work is mixed with good and evil. There is no good work that has not a touch of evil in it. Like smoke round the fire, some evil always clings to work. We should engage in such works as bring the largest amount of good and the smallest measure of evil. Arjuna killed Bhishma and Drona; if this had not been done Duryodhana could not have been conquered, the force of evil would have triumphed over the force of good, and thus a great calamity would have fallen on the country. The government of the country would have been usurped by a body of proud unrighteous kings, to the great misfortune of the people. Similarly, Shri Krishna killed Kamsa, Jarâsandha, and others who were tyrants, but not a single one of his deeds was done for himself. Every one of them was for the good of others. We are reading the Gita by candle-light, but numbers of insects are being burnt to death. Thus it is seen that some evil clings to work. Those who work without any consciousness of their lower ego are not affected with evil, for they work for the good of the world. To work without motive, to work unattached, brings the highest bliss and freedom. This secret of Karma-Yoga is taught by the Lord Shri Krishna in the Gita.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。