问：为什么我们不能让彼此做自己呢？
Buddha：
因为我们没有做自己，我们怎么可能让别人做自己呢？你允许自己怎么样，你才能允许别人怎么样。你的包容度只能有这么多，记住这一点。如果你不自由，你就不允许别人自由。如果你是压抑的，你就不会允许别人表达。
无论你是什么形象，你都一直试图把它强加给别人。你希望每个人都只是你的影子。那给你一种非常自大的感觉——大家都在模仿你，大家都是你的翻版。这使你放松——大家都像你一样。如果有人是自由的，你允许自由，而你自己却不自由，这种比较会让你感到非常沮丧。这也是压抑永世长存的原因。
你的父母受到他们父母的压抑，他们的孩子受到他们的压抑，这些孩子又会压抑他们的孩子。这是一个循环，很难打破它。只有极少的情况，有人鼓足勇气成为彻底的个体，他跳出了这个循环。
跳出这个循环就是出世。你不再受到任何人的制约，你也绝不会制约任何人。你活在自由里，你传递自由。
但是你只能给出你拥有的东西。你自己还没有自由，你怎么可能让别人自由呢？你会不断寻找方法与手段去破坏别人的自由，你会操控、占有、命令，你会强人所难。你并不自在，你还没有到家。你没有圆满，你就不可能允许别人圆满。你就像一棵没有果实的树——你不可能让其他的树开花结果，因为那会严重挫伤你。
你问：为什么我们不能允许让彼此做自己？因为你还没有做自己。所以从起点开始。先做自己！先允许你做自己，你才能让别人做自己。
因为你还没有自己，你不是一个实体，你还没有存在，你只是一个梦，杂乱无章，你还没有整合，你还不是一体。你袭击所有掉进你的领地的人，你的孩子，你的妻子，你的丈夫，你的父母，你的朋友，凡是你能接触的人，你都能扑上去揉碎他或她的自由。一但你破坏了别人的自由，你就放心，现在没有危险了。
我可以给你们彻底的自由。我这里没有给你们的戒律，因为我已经品尝过彻底的自由，我知道如果你们也可以品尝，哪怕只有一点点，你们的整个生命就会得到蜕变。
你们希望我给你们守则。人们来找我，他们说：「给我们某种守则，给我们明确的规范——什么应该做，什么不应该做。你从来不给我们明确的规范。你说得不明不白。」在他们看来这是不明不白。但我是基于自由来谈论的——它看起来模糊不清。他们说：「你说的很模糊。我们无法确定你的意思。
为什么你不给我们明确的指导呢？为什么你不能简化你教导的一切？为什么你不能把它弄成一些守则，就像十诫一样？那样我们就更容易遵守，不会混乱。为什么你要让我们混乱？」
我不是让你们混乱，而是给你们全然的自由——当然，自由是混乱的。它混乱是因为你们必须每个片刻都做决定。我不会替你们做决定。我有什么资格？任何替你们做决定的人都是杀人凶手。你们正在寻求被谋杀。你们希望有人来承担所有的责任。
那就是你们要求的——明确的规定，这样你们就不用觉察，不用响应，不用负责。不管发生什么，你们都可以去查询守则全书，然后照做。你们可以通过背诵与记忆逐步学会这本书，然后你们就可以通过记忆来行动，而不用再经过你们的中心。
哪里有人给予规则，记住——那个人就还没有达成自由。如果他已经达成自由，他就会知道，他肯定知道，自由从第一步开始。自由不是在终点才出现，它始于起点。你必须播下自由的种子，然后你才能收获自由，得到解脱，证得涅盘。
WHY CAN’T WE LET ONE ANOTHER BE?
Buddha：
Because we are not ourselves, so how can weallow others to be themselves? You can allow the other only that which you haveallowed yourself. You cannot allow more than that, remember it. If you are notfree you will not allow freedom to anybody else. If you are repressed you willnot allow expression to others.
Whatsoever you are, you go on trying toenforce it upon others. You would like everybody to be just an image of you.That gives you a very egoistic feeling — that everybody is imitating you,everybody is a carbon copy of you. And it puts you at ease — that everybody islike that. If somebody is free and you allow freedom and you yourself are notfree, you will feel very much depressed by the comparison. That’s how repression has been perpetuated down the ages.
The parents were repressed by theirparents, they have repressed their children, and these children will represstheir children. And it is a chain, and it is very difficult to break it. Onlyrarely somebody gathers so much courage and becomes so individualistic that hejumps out of the chain.
To jump out of this chain is to jump out ofthe world. Then you are no more conditioned by anybody, and then you nevercondition anybody. Then you live in freedom and you impart freedom.
But you can give only that which you have.Being, you have not. How can you allow others? You are constantly finding waysand means how to destroy the freedom of the other, how to dominate, how topossess, how to command, how to force obedience. You are not at ease, you havenot yet come home. You are not fulfilled, you cannot allow anybody else to befulfilled. You are like a barren tree — you cannot allow other trees to havefruits, because that will hurt you very much.
You ask: WHY CAN’T WE LET ONE ANOTHER BE?Because you are not. So start from the very beginning. First, be! First allowyourself to be, then you will be capable of allowing others also.
Because you are not. You are a non-entity.You yet exist not. You are just a dream, and that too very hodge-podge. Youdon’t have yet any integration, you are not one. You jump on others, whosoeverfalls under your territory — your children, your wife, your husband, yourmother, your father, your friends — whosoever is available to you, you jumpand crush his or her freedom. Once you have crushed the freedom you feel atease; now there is no danger.
I can give you utter freedom. I have nodiscipline here to teach to you, because I have tasted utter freedom, and Iknow that if you can taste — even a little bit of it — your whole life willbe transfigured.
You would like me to give you discipline.People come to me and they say, ‘Give us some discipline, give us clearcutrules — what we should do and what we should not. You never give us clearcutrules. You talk in vague terms.’ It looks vague to them. I am talking in termsof freedom — it looks vague. They say, ‘You talk in an ambiguous way. Wecannot decide what you mean.
Why can’t you give us clearcut ways? Why can’t youreduce whatsoever you want to teach? Why can’t you put it in a few commandments,like the ten commandments? Then it will be easy for us to follow and we willnot be confused. Why do you confuse us?’
I am not confusing you, I am simply givingyou total freedom — and of course, freedom is confusing. Confusing, becauseyou have to decide every moment. I am not going to decide for you. Who am I todecide for you? Anybody who decides for you is a murderer. And you are insearch of your murderers. You want somebody to take the whole responsibility.
That’s what you ask — clearcut rules so that you need not be aware, so that you need not be responsive, so that youneed not be responsible. Whatsoever happens you can look in the book ofcommandments and follow the book. By and by you can learn the book by rote,memorise it, and then you can function through the memory. And then there is noneed to function through your center.
Wherever rules are given, remember — theman himself has not attained freedom. If he has attained freedom then he willknow, he must know, that freedom starts at the first step. It is not somethingthat happens in the end; it begins from the beginning. You have to sow seeds offreedom, then only will you be able to harvest freedom, liberation, nirvana.
Anand翻译