人物访谈(中英) | Thomas Bruhn：遇见道德经，在中國文化中認出自己
嘉宾：Dr. Thomas Bruhn
共话者：陳易
中英文转录、编辑：陳易
技术支持：科骏、费小曼
设计排版：邓琳洁、陳易
审稿校对：邓波
策划统筹：方曼
访谈时间：2020年5月21日
GERMANY
Dr. Thomas Bruhn is a physicist who has been working transdisciplinarily at the IASS Potsdam since 2012. His key interest is to facilitate the transformation of human relationality in the earth system in the light of challenges around sustainability.
Since 2016 he is leading the research group AMA (A Mindset for the Anthropocene) on the question how the cultivation of mental qualities like mindfulness and compassion can play a relevant role in socio-ecological transformations. He has also been engaged in research on collective learning and co-creation in the context of political decision-making since 2017.
Thomas enjoys bringing together people and stakeholders from diverse backgrounds in reflexive processes and dialogues that allow for the emergence of more integrated perspectives and action pathways. He is also a trained facilitator of group processes in the tradition of the "art of hosting" and a member of the German association to the Club of Rome.
托马斯·布鲁恩博士（Dr. Thomas Bruhn）是一位物理学家。他于2012年加入了位于波兹坦的可持续发展高等研究院（institute for Advanced Sustainability Studies, IASS），并在此开展跨学科研究，其核心关切是：如何辅助地球系统中人类关联方式的转化，以应对实现可持续发展所面临的共同挑战。
自2016年以来，布鲁恩博士带领”人类世的智识模式（A Mindset for the Anthropocene, AMA）”项目小组，探索诸如正念觉知与慈悲等精神品质的培养，以及其在社会与生态改革中所发挥的作用。
同时，自2017年始，他也致力于政治决策中集体学习（collective learning）与共同创造（co-creation）的研究。布鲁恩博士乐于邀请来自不同背景的参与者共同开展反思与对话，以此促发更为整合的视角与行动策略的形成。他还曾受训于“引导艺术（art of hosting）”这一传统，成为了一名团体进程的引导师。在此之外，他也是罗马俱乐部德国协会的成员。
小提示：此處僅為訪談精華摘要。若想獲得更多細節、並仔細品味Thomas用詞的精微之美，煩請再點擊聆聽音頻噢。
Y：您是如何對『內在轉化』產生興趣的呢？又是何時開始探索這一話題的呢？What has brought you to the topic of inner transformation?Since when you got interested in this topic?
T: I am wondering myself whether I could trace it back to any initial moment. Honestly it has always been an interest of mine as long as I can remember.
*
LIFE QUESTIONS
人生之问
There has been a time in my life when I did research on my own path.
I was reading my own diary from the age of 10 or 11. And the impression I got was that most of the questions I am sitting with right now have already been on my mind back then, just in different depth. It’s the same longing to look inside and understand: who I am and why am I the way I am. Just the approach has changed over time.
在人生的某一階段，我曾對於自己的人生道路做過一些探索。
那時，我重讀了自己十到十一歲的日記。這給我留下了一個深刻的印象，那就是：目前我致力於探索的諸多問題，在孩提時代已然縈繞我心，當然，這些探索會隨著年齡的增長而深化。不過推動這些探索的，是對同樣的問題的認知與理解之渴求，那即是：我是誰？我以怎樣的方式存在？而對於探索其答案的方式則隨時間的流變而呈現出不同的形式。
**
MUSIC
音樂
It started with music. My wonderful piano teacher, who was like a father to me, saw music as a way to express our inner state of harmony. In my early age, I was fascinated by the life stories of famous composers, and how their music was a process bringing their inner being into sound. For me it goes rather the other way around. The sound which resonates with me tells me something about my inner nature. That is my initial pathway.
一切從音樂開始。
我曾有一位極為卓越的鋼琴老師，他之於我就如同父亲一般。在他看來，音樂是一種將内在和諧的表達出來的方法。在我的孩提時代，我也曾为著名作曲家的生平故事、以及他们如何将自己的内在谱奏成樂曲的歷程深深着迷。然而對於我個人而言，這一歷程以相反的方向進行。在我看來，那些為我帶來啟發、引發共鸣的音乐，也彰显出了我內在的某些特質。而这就是我最初的道路。
***
PSYCHOLOGY心理學
When I finished school, I had in mind to study psychology. But I was very disillusioned after a few courses at the university. I felt that the human being in western psychology was really treated as a machine. So I kept it as a private interest. I was inspired by Eric Fromm when I was young. Anyways I studied physics. But in parallel I was writing fiction novels. They became my platform to explore the psychological questions that I was sitting with. Only in recent years, through my work on sustainability, I rediscovered this side of myself and began to explore the resonance between the outer manifestations of the world and our inner state of mind.
在高中畢業时，我曾考虑修習心理學。然而当年參與的幾堂大學心理學課程却令我大失所望。我感到西方心理學實在是把「人」當作机器來對待。因此，我最終選擇了物理學，而将心理學視作一个私人興趣。在我年轻的時候，埃里希·弗洛姆（Erich Fromm 1900-1980）的作品曾给予我非常大的啟發。在物理學業進展的同時，我寫作了三部奇幻小說。小說成为了青少年時期的我深入心靈探索的媒介。而近几年，在可持续發展領域的工作中，我重新發現了自我的這一面向，並開始探索外在顯相与内在心理狀態之间的關係。
埃里希·弗洛姆（德语：Erich Fromm，1900年3月23日－1980年3月18日），美籍德国犹太人。人本主义哲学家和精神分析心理学家。毕生致力修改弗洛伊德的精神分析学说，以切合西方人在两次世界大战后的精神处境。他企图调和弗洛伊德的精神分析学跟人本主义的学说，其思想可以说是新弗洛依德主义与新马克思主义的交汇。弗洛姆是法兰克福学派的成员，后来从德国移居美国后仍然保持与学派的联系。弗洛姆被尊为“精神分析社会学”的奠基者之一。WiKi
****
MEDITATION
禪修
At school, I had a very influential teacher on religion, who has brought me in touch with Buddhist meditation practices. He was a Christian priest, yet very open-minded and very interested in Buddhism and also Taoism. When I was a kid, I had asthma so that breathing was difficult for me. So this teacher also introduced some breathing practices from the East Asian traditions to me.
在讀書時期，有一位宗教老師（注：在德國學校中有專門的宗教課程）對我影響很大。他教授了我佛教的禪修方法。這是一位非常開明的牧師，他對佛教以及道教有著濃厚的興趣。在我年少時，我曾患有哮喘，呼吸對我來說有些困難。因此，這位老師傳授給了我幾個來自東方傳統的呼吸練習。
*****
HIKING
在大自然中徒步
The third tread that came to me quite early was hiking. Just walking in nature. We have a lot of beautiful forests here in Germany. Whenever I feel the need to reconnect and explore my inner being, I go out in nature and just listen to what comes to me.
第三個重要的面向是徒步——在大自然中徒步。德國有許多美麗的大森林。每當我想要探索內在時，我就走出去，走到大自然中，然後就這麼敞開心扉，悉心聆聽一切流入心田的聲音……
图片由Thomas提供
OBSERVATION OF FAMILY對家庭的觀察
問題二
（09’05’’）
Y：可以同我們聊一聊您是如何中國文化結緣的嗎？
Would you mind sharing with us your experience with Chinese culture?
T: That is indeed a vivid thread for my personal development at the moment. 這實在是我目前生命成長中一個鮮活的新篇章。
*
DAO DE JING
發現道德經
事實上，它源於我目前就職機構（IASS）的一位院長，馬克·勞倫斯（Mark Lawrence）。他是合氣道黑帶。我同他已共事了八年。記不清是第二年還是第三年，他同我分享了自己對於領導力的理解，在極大程度上受到了《道德經》的影響。在我們的許多談話中，他都向我推薦了這本書。而在一年半之前，他將《道德經》作為禮物贈予了我。那是一個有著精美插圖的版本。當我開始閱讀它時，我完全被驚呆了。我感到某些自我的內在面向正以一種不可思議的優美形式化作言語、落在紙上。而我永遠無法如此地表達自己。我的靈魂在慨歎：天啊！這是多麼令人寬慰！它就在這裡了！它已經被表達出來了！
Mark送给Thomas的《道德经》
**
ON COMMUNICATION
如水的溝通
I have been struggling with much of the traditional wisdom of my own culture, which puts so much emphases on distinction, and clarity, in the way that separates. In my own way of communicating, I communicate very differently depending on whom I am talking to, and I use very different words to describe the same thing, depending on how I sense and resonate with the people I am speaking with. This often means that I am not taking a clear position, but find myself in some in-between space. Many people in my own culture context took it as very strange and asked: who are you and how can we grasp you?
長久以來，我一直在與西方文化的傳統智慧困斗。它格外強調清晰的分別，而這會帶來區隔。對我而言，我所採取的交流形式極大程度上取決於交流的對象，而我所選擇的詞彙也取決於對方、以及我對他/她的感知及彼此的共鳴狀態。這也意味著，我通常不會堅守一個清晰的立場，而會將自己置於一個「中道」的空間。許多與我來自同樣文化背景的人認為這極其怪異，並會問我：你到底是誰？我們要怎樣把握和理解你？
***
A MIRACLE IN ARTICULATION
表達的奇跡
有時，我自己也會感到困惑：我該如何理解和定位自己？不過，我真的需要這樣固化的理解嗎？我不能就這麼安住於這樣一個流動的自我嗎？這也是我在閱讀《道德經》時，最令我感到共鳴的部分：它含有一種對於多樣性真正的欣賞，因為它將一切多元顯相都視作同「一」與「元」的自在呈現。而這「一」與「元」無法被任何概念所定義。「道可道，非常道」。它指向某種我僅有一點感知與體證的深刻智慧，卻永遠無法用語言去闡釋它。然而，《道德經》對它的闡釋方式，超越了一切西方聖哲。它住於一個模糊的、意象與流動的維度。對我來說，僅是那以文字來呈現的意圖都是一種奇跡。這仿佛一場曼妙的舞蹈——它正以文字的方式呈現自己，而同時又否定了文字的絕對性。
****
A WEEK IN CHINA：
COMMUNICATION WITHIN A GROUP OF CHINESE
在中國發現「關係」：
交流的心向度
Roughly one year ago, I had a beautiful experience coming to China for the first time. Fang Man was guiding me and we did a training course with students at Ji Lin (吉林) University. With openness, I made incredible experience about the way how people relate on a non-verbal level in China. Of course I have no clue how representative this is for the majority of Chinese. What I experienced was an incredible sensitivity for communication, or relatedness that takes place below what is being said, and below what is being expressed. Just the attentiveness how the presence of people in a room is something that is process consciously. It felt like I am flowing into a bath of water, or something liquid that is communicated between people.
大約一年前，我第一次来到中國，並在此擁有了美妙的經驗。方曼带我參與了吉林大學的一個培訓項目。懷揣著一顆開放的心，我對於中國人在非語言層面上的交流擁有了不可思議的體驗。當然，我也不確定這一經驗有多少代表性。那時我所見證的，是一種在交流中不可思議的感知力，或者說，是某種在言語之外的、人與人的關聯狀態。在一個房間內，人們當下的觀注力有意識地交織在一起*，而我仿佛遊曳於水中，見證著人們如水般自在流暢的交流。
*****
ON COMMUNICATION IN GERMANY
個體化的西方式溝通
我曾試圖同西方的朋友分享這個經驗，然而我意識到，許多人並不擁有覺察到這些潛流的感知力。當一群中國人身處同一房間的時候，他們會建立起某些超越表象與言語的關係。
Let me just say something on the surface. My experience growing up here in Germany is that there is a lot of competition about having the right to speak. Everyone is so worried that he or she may not get enough space to speak. So everybody is competing for time and space. Everyone is worried, that he or she may not get heard. As a consequence, nobody is really listening. Because most of the mind is focusing on finding a spot to squeeze in, and what he or she has to say him/herself. The attention is just with a different focus: on the self and on what this self wants to express.
讓我再講些顯而易見的事。我在德國的成長經歷是，人與人之間圍繞著話語權有許多的競爭。每個人都對於自己能否擁有足夠的表達空間而感到憂慮。每個人都在同其他人競爭發言的時間和空間，也憂心自己是否會蒙受傷害或損失。所以結果是，沒有人在聆聽。因為大家大多聚焦於尋找一個合適的切入時點，以及她/他自己（即將）發言的內容。人們的注意力都集中在另一件事上了：自己，以及自己想要表達的內容。
In a way, I was suffering from this atmosphere of competition for attention that I witness here. I feel that meaning is lost. There’s no space to process what is said by others. And I felt there’s a lacking sense of sensitivity whether what is being said actually fits into the field that one speaks into. However, in the groups of Chinese I was introduced to, there’s always consciousness for what is going on in the field as a whole. Personally I care most about the harmony of the whole. It’s not crucial whether this person has said it or that person has said it, or whether everyone has said what he or she believes to be important. But it is equally important that the field as a whole cultivates harmony and flow with each other.
從某種程度上來說，我在德國所見證的這種「注意力爭奪戰」曾令我備受其擾。我感到意義的喪失。那裡已經沒有去消化他人觀點的空間了。並且我感到，人們已經失去了對於他們所表達的內容是否與整個討論氛圍相契合的感知力。然而，在方曼介紹給我的一群中國人之間，總有著一種對於整體氛圍或集體場域的覺知。個人來說，我非常關注整體的和諧——到底是A說了這個、還是B說了這個，或是每個人都已經表達了他們自己認為最重要的觀點——對我而言並不是最首要的事情。同等重要的是整體場域是否能夠孕育和諧與人際之間的暢流。
******SHANG SHAN RUO SHUI: DISCOVERING MYSELF IN CHINA在中國發現自己
I felt some nature of my own being and my own soul when I experience this way of relating. For a long time, I have been trying to make sense of what is my own nature of being. Something of my inner being is rather like water. Yet I felt before maybe that’s wrong or a mistake, for it does not resonate with the expectations of the society that I grew up in. But this water nature went into resonance very much when I was in China. And Man has shared with me a sentence: “上善若水.” (The highest quality of man is to be like water). Somehow in that moment, I recognised how much wisdom lies in that sentence, and how this sentence has shaped the cultural identity of Chinese over long times. That touched me a lot. I don’t think we have that equivalently in the West, that the reflections of the nature of one’s own inner being have been continuously conveyed as traditional knowledge to all children…. I am still in the beginning of the process, discovering that facet of my own inner being. This one week in China has impacted me on a very subconscious level.
當我在中國人中經驗到這種特別的關係時，我內在的某些特質、或是靈魂也被觸發了。長久以來，我都在試圖理解自己存在的本質。我的內在有種如水般的存在。然而過去，我曾認為這也許是錯誤的，因為它無法與我所生長的社會期待相協調。然而這種如水的特質在中國產生了高度的共鳴。方曼同我分享了這樣一句話：“上善若水”。不知怎的，在那一刻，我覺察到這句話中蘊藏的高度智慧。這深深地觸動了我。我不認為在西方，我們會將對於一個人內在本質的反思以薪火相承的傳統文化之方式傳授給所有的新生代。我尚處於探索自己內在面向的初始階段。而在中國的一周以某種極其精微地方式進一步啟發了這個探索。
問題三
(26’16”)
Y:『內在轉化』一詞似乎暗示了某些東西需要被轉化。比如鉛汞需要被煉化為金子，或是負面能量需要被轉化為正面積極的特質。然而從你的分享中，我捕捉到的重點卻是『自我發現』。似乎在我們的內在一切早已具足圓滿。而通過與他人的『諧振』，我們重新發現自我內在的豐盛、圓滿、富足的面向。這個理解正確嗎？
The word “inner transformation” kind of indicates that there’s something to be transformed. Yet what I’ve sensed in your previous sharing is really about self-discovery, as the abundance already lies within ourselves. And through resonating with others, we rediscover this abundance, this completeness, this richness within ourselves. Am I understanding you correctly?
是的，「轉化」一詞可能會有些誤導性，不過這也取決於我們交談的對象。
There’s a nice saying that I often like to quote: 我特別喜歡引用以下這句話：
“There’s no teacher who can teach us anything new. He can only help us to remember what we always knew.” “沒有老師能夠教給我們任何新東西。她/他只能幫助我們憶起某些我們一直都知道的事。”
To me, this quote points to the fact that this transformation is a rediscovery of what lies within our nature, or maybe is nature in itself. I was very touched by what Man has shared with me the Chinese term 自然, which means “self as it is.” And we as “self”-s are embodiments and expressions of this inner nature of being. The transformation is not changing towards something new, but it is the manifestation of some intrinsic potential that is just built in me, and into each and every being.
對我而言，它正是指出了所謂的「轉化」只是一場對於我們自然本性的重新發現，而這自然本性或許就是自然本身了。方曼同我分享的「自然」一詞令我十分感動。她將中文的自然解讀為「如其所是的自我」（self as it is）。而我們則組成了「自我（們）」（self-s），也是對於這一內在存在本質複數的具身化表達形式。「轉化」並不意味著轉變成任何新的東西，而是某些在我之中以及一切生命形式中的本具潛質之開顯。
And at the same time, it’s a life-long process or maybe beyond our lives to explore this inner nature and to practice to live in resonance with it. Frankly, I am afraid that in many ways, many of my life patterns and practices are not really in resonance as what I perceive as “自然”.
不過，對於這一內在本質的探索，以及與其諧振的生活實踐，恐怕是個一生、或超越我們生命長度的歷程。實話說，許多我自己的生活模式與實踐，恐怕在很多方面也都沒有同我所認知的「自然」相協調。
But because I am nature, so of course I have the sensitivity somehow to get in touch with it. As human being we are always nature. It is strange that western philosophy has created a lot distance between nature and culture, human being and the non-human world. I adore Ralph Waldo Emerson. He’s a writer from the U.S.. One of his key books is just called Nature, In this book, he describes how the conscious mind becomes aware of itself just from the observation of the nature around it….
不過，因為我就是自然，當然，我會有種去觸碰它的直覺。作為人類，我們一直都是自然。很奇怪西方哲學為何要在自然與文化、人類與非人類之間創造出巨大的鴻溝。我很欣賞美國作家拉尔夫·沃尔多·爱默生（Ralph Waldo Emerson 1803-1882），他最有名的著作就叫做《論自然》。在這本書中，他描述了意識如何通過對自然的觀察而覺察到它自己……
In the Chinese culture, I get the sense that this non-rational, affective, figurative way making meaning of the world has been a more dominant thread. While here in the western history, the more dialectic, Aristotelian philosophy has shaped the thinking, the structures that the society has built upon, and the whole scientific system, that has had a dominant influence. My own mind, as a child of the western culture, has been shaped more dominantly by the rational approaches. Yet at the same time, my inner being and soul have been more shaped by art and intuitive relation to the world. I get the sense that something in me is just embodying something, that recognises itself in the Chinese culture, that makes me feel as if I am deeply familiar with your culture although I’m new to it.
我感受到在中國文化中，這種非理性的、情感與意象式的詮釋世界的方式更佔主導地位。而在西方歷史中，某種更加辯證的、亞里士多德式的哲學塑造了人的思維方式、並以這種思維方式為基礎構造出相應的社會結構、以及整個科學體系。作為一個西方文化的子孫，我自己的頭腦也被這種理性的態度所主導。但同時，我的內在與靈魂則更多地被藝術以及與世界的直覺式聯繫所形塑。在我之內，有什麼包含著某種品質的東西，在中國文化中認出了自己。而這使我對你們的文化有種深切的熟悉感——儘管我才接觸它沒多久（笑）。
雅典学院 (The School of Athens)
意大利文艺复兴艺术家拉斐尔因受任装饰梵蒂冈使徒宫，而在1509年至1510年间创作的一幅湿壁画，位于拉斐尔房间的签字厅， 目前是梵蒂冈博物馆的一部分。此作被广泛认定为拉斐尔的代表作之一，象征著文艺复兴全盛期的精神。WiKi
問題四
Y: 我對於你所提出的諧振/共鳴（RESONANCE）這一實踐十分感興趣。看上去每一位進入對話的生命主體都攜帶著『自我』的訊息碎片，而通過『諧振』，我們不僅重新發現了內在圓滿自我的面向，也得以將這些碎片重新收集起來、黏合在一起，融入且圓滿了一個集體性的『大我』（Self)。這樣理解『諧振/共鳴』正確嗎？
*
SELF EXPERIENCING SELF
在「我」之內經驗集體的創傷
T: That’s the big question I’m sitting with. More recently I have the sense that maybe I’m just perceiving the collective experience that I’m part of. That includes the non-human world, to different degree, depending on how I cultivate my sensitivity. For a long time I had no understanding and also no concept for it and felt a bit lost in that process. I wondered, where are all these sensations coming from? Is that my self?
Just more recently I felt: no, it’s what you called the capital S “Self.” My self is just a subjective experience on a collective journey. And that opens up a big box. Because that brings up the question: what am I part of? What is the collective story that I am taking part in? That’s a cultural question. It’s not only a personal, but also family, national as well as global story.
正是最近我開始感到：不。這是你剛剛提到的「大我」。我「自己」僅僅是一個集體旅程中的一個主體性經驗而已。這將展開一個龐大的話題，我們必須捫心自問：我是構成何者的部分呢？我在參與哪些共同的故事呢？而這恐怕是個文化問題。它不僅關乎個人，也是家庭、民族以及全球性的故事。
I realised that I am embodying, or perceiving subjectively a lot of sensations and experiences that are not connected to my personal life story. They are part of a suffering I perceive around me, in my family, but also of a collective story of my whole civilisational context here, as the Second World War, or the East-West division in Germany… Allowing myself to realise that I am part of this bigger Self also means acknowledging the collective pain, trauma, suffering that is connected to my life story, yet not to take it on my own shoulders. Cultivating that openness is indeed a challenge.
我意識到自己容納著、或是作為主體正感知著許多與我個人生命故事並不直接相關的感受與經驗。它們源自「我」對於自身所處環境中苦難的覺察，這些苦難既來自家庭，也來自整個文明的大環境，比如二戰、或是東西德的分裂……而允許自己意識到「我」是這一「大我」的一部分，也意味著承認這些集體性的苦痛、創傷與挫折同我生命故事的關聯，但並不將它們背負到自己的肩膀上。而培養這種開放性的確是個挑戰。
**
MERGING INTO A COLLECTIVE SELF以「內在轉化」融入「大我」
I wonder that the reason why many people here refuse this idea of a collective Self is perhaps because it’s too painful to expose themselves to the collective experience. I feel individualism is a way to protect oneself from the experience of the field. Coming back to the topic of “inner transformation”, the inner dimension of being is largely avoided in the cultural context that I grow up, probably because it comes with uncomfortable experience. After WWII a whole generation was not able to cope with emotional inner life where there was too much guilt, anxiety, and shame. It would be curious to explore how did that collective experience prevent the cultivation of a collective Self.
我常思忖西方人抗拒這一集體性「大我」的原因，是否由於與這些集體經驗接觸太過痛苦。我感到「個人主義」或許是個使自己免於經驗到集體場域的方法。若轉回「內在轉化」這一話題，在我生長的文化環境中，個人的內在向度在極大程度上被忽略了。這很可能是因為它給人會帶來不舒服的感受。二戰之後，有一整個年代的人都無法很好地處理內在情緒，因為其中堆疊著太多的罪惡、焦慮與羞恥感。或許，我們真的可以探索一下類似的集體性經驗（或創傷）是如何阻礙集體性「大我」產生的。
My observation was that the political field concerning sustainibility mostly externalises the challenges that we are facing, trying to fix the outer world without touching the inner, maybe also because the inner is loaded with so much difficulty. And all we are doing with the project of AMA (“A Mindset for Anthropocene”), with its focus on inner transformation, is to create a space, that opens the door to the relevance of this inner dimension as part of the outer transformation. Just because otherwise it will be ignored.
我的另一個觀察是，目前可持續發展的政治領域「外化」了我們所面對的挑戰。他們試圖修復外在的世界而迴避內在。因為內在承載了太多痛苦的經驗。而我們AMA（“人類世的智識模式” A Mindset for Anthropocene）小組所致力於實現的就是「內在轉化」，即創造一個空間，使內在向度之於外在轉變的相關性得以呈現。不然它就會完全被忽略掉了。
AMA Compass点击图片，参看AMA项目简介
簡而言之，在西方，認識到我們都是「大我」的一部分，可能將許多內在的不和諧暴露出來。而對於中國人來說，共同涵養一個「大我」的場域、以創造和諧的體驗是十分重要且珍貴的。事實上，我甚至有些擔心，中國與亞洲其他國家這些內在的智慧文化是否會因西方的影響而陷入危機？因為來自我們西方的影響建立在一種非常不同的哲學認知架構上，它們可能包含著內在與外在的分裂，而並不符合你們所處的社會現實。而這也可能創造出某些分裂的動能，從而挑戰你們長久以來所滋養孕育的和諧。（上篇完）
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