莫言在瑞典学院上的演讲：《讲故事的人》
2012-12-08来源:新浪视频
The process of creation is unique to every writer. Each of my novels differs from the others in terms of plot and guiding inspiration. Some, such as "The Transparent Carrot," were born in dreams, while others, like The Garlic Ballads have their origin in actual events. Whether the source of a work is a dream or real life, only if it is integrated with individual experience can it be imbued with individuality, be populated with typical characters molded by lively detail, employ richly evocative language, and boast a well crafted structure. Here I must point out that in The Garlic Ballads I introduced a real-life storyteller and singer in one of the novel's most important roles. I wish I hadn't used his real name, though his words and actions were made up. This is a recurring phenomenon with me. I'll start out using characters' real names in order to achieve a sense of intimacy, and after the work is finished, it will seem too late to change those names. This has led to people who see their names in my novels going to my father to vent their displeasure. He always apologizes in my place, but then urges them not to take such things so seriously. He'll say: "The first sentence in Red Sorghum, 'My father, a bandit's offspring,' didn't upset me, so why should you be unhappy?" My greatest challenges come with writing novels that deal with social realities, such as The Garlic Ballads, not because I'm afraid of being openly critical of the darker aspects of society, but because heated emotions and anger allow politics to suppress literature and transform a novel into reportage of a social event. As a member of society, a novelist is entitled to his own stance and viewpoint; but when he is writing he must take a humanistic stance, and write accordingly. Only then can literature not just originate in events, but transcend them, not just show concern for politics but be greater than politics.
作家的创作过程各有特色，我每本书的构思与灵感触发也都不尽相同。有的小说起源于梦境，譬如《透明的红萝卜》，有的小说则发端于现实生活中发生的事件——譬如《天堂蒜薹之歌》。但无论是起源于梦境还是发端于现实，最后都必须和个人的经验相结合，才有可能变成一部具有鲜明个性的，用无数生动细节塑造出了典型人物的、语言丰富多彩、结构匠心独运的文学作品。有必要特别提及的是，在《天堂蒜薹之歌》中，我让一个真正的说书人登场，并在书中扮演了十分重要的角色。我十分抱歉地使用了这个说书人真实姓名，当然，他在书中的所有行为都是虚构。在我的写作中，出现过多次这样的现象，写作之初，我使用他们的真实姓名，希望能借此获得一种亲近感，但作品完成之后，我想为他们改换姓名时却感到已经不可能了，因此也发生过与我小说中人物同名者找到我父亲发泄不满的事情，我父亲替我向他们道歉，但同时又开导他们不要当真。我父亲说：“他在《红高粱》中，第一句就说‘我父亲这个土匪种’，我都不在意你们还在意什么？”我在写作《天堂蒜薹之歌》这类逼近社会现实的小说时，面对着的最大问题，其实不是我敢不敢对社会上的黑暗现象进行批评，而是这燃烧的激情和愤怒会让政治压倒文学，使这部小说变成一个社会事件的纪实报告。小说家是社会中人，他自然有自己的立场和观点，但小说家在写作时，必须站在人的立场上，把所有的人都当做人来写。只有这样，文学才能发端事件但超越事件，关心政治但大于政治。
Possibly because I've lived so much of my life in difficult circumstances, I think I have a more profound understanding of life. I know what real courage is, and I understand true compassion. I know that nebulous terrain exists in the hearts and minds of every person, terrain that cannot be adequately characterized in simple terms of right and wrong or good and bad, and this vast territory is where a writer gives free rein to his talent. So long as the work correctly and vividly describes this nebulous, massively contradictory terrain, it will inevitably transcend politics and be endowed with literary excellence. Prattling on and on about my own work must be annoying, but my life and works are inextricably linked, so if I don't talk about my work, I don't know what else to say. I hope you are in a forgiving mood. I was a modern-day storyteller who hid in the background of his early work; but with the novel Sandalwood Death I jumped out of the shadows. My early work can be characterized as a series of soliloquies, with no reader in mind; starting with this novel, however, I visualized myself standing in a public square spiritedly telling my story to a crowd of listeners. This tradition is a worldwide phenomenon in fiction, but is especially so in China. At one time, I was a diligent student of Western modernist fiction, and I experimented with all sorts of narrative styles. But in the end I came back to my traditions. To be sure, this return was not without its modifications. Sandalwood Death and the novels that followed are inheritors of the Chinese classical novel tradition but enhanced by Western literary techniques. What is known as innovative fiction is, for the most part, a result of this mixture, which is not limited to domestic traditions with foreign techniques, but can include mixing fiction with art from other realms. Sandalwood Death, for instance, mixes fiction with local opera, while some of my early work was partly nurtured by fine art, music, even acrobatics.
可能是因为我经历过长期的艰难生活，使我对人性有较为深刻的了解。我知道真正的勇敢是什么，也明白真正的悲悯是什么。我知道，每个人心中都有一片难用是非善恶准确定性的朦胧地带，而这片地带，正是文学家施展才华的广阔天地。只要是准确地、生动地描写了这个充满矛盾的朦胧地带的作品，也就必然地超越了政治并具备了优秀文学的品质。喋喋不休地讲述自己的作品是令人厌烦的，但我的人生是与我的作品紧密相连的，不讲作品，我感到无从下嘴，所以还得请各位原谅。在我的早期作品中，我作为一个现代的说书人，是隐藏在文本背后的，但从《檀香刑》这部小说开始，我终于从后台跳到了前台。如果说我早期的作品是自言自语，目无读者，从这本书开始，我感觉到自己是站在一个广场上，面对着许多听众，绘声绘色地讲述。这是世界小说的传统，更是中国小说的传统。我也曾积极地向西方的现代派小说学习，也曾经玩弄过形形色色的叙事花样，但我最终回归了传统。当然，这种回归，不是一成不变的回归，《檀香刑》和之后的小说，是继承了中国古典小说传统又借鉴了西方小说技术的混合文本。小说领域的所谓创新，基本上都是这种混合的产物。不仅仅是本国文学传统与外国小说技巧的混合，也是小说与其他的艺术门类的混合，就像《檀香刑》是与民间戏曲的混合，就像我早期的一些小说从美术、音乐、甚至杂技中汲取了营养一样。
Finally, I ask your indulgence to talk about my novel Life and Death Are Wearing Me Out. The Chinese title comes from Buddhist scripture, and I've been told that my translators have had fits trying to render it into their languages. I am not especially well versed in Buddhist scripture and have but a superficial understanding of the religion. I chose this title because I believe that the basic tenets of the Buddhist faith represent universal knowledge, and that mankind's many disputes are utterly without meaning in the Buddhist realm. In that lofty view of the universe, the world of man is to be pitied. My novel is not a religious tract; in it I wrote of man's fate and human emotions, of man's limitations and human generosity, and of people's search for happiness and the lengths to which they will go, the sacrifices they will make, to uphold their beliefs. Lan Lian, a character who takes a stand against contemporary trends, is, in my view, a true hero. A peasant in a neighboring village was the model for this character. As a youngster I often saw him pass by our door pushing a creaky, wooden-wheeled cart, with a lame donkey up front, led by his bound-foot wife. Given the collective nature of society back then, this strange labor group presented a bizarre sight that kept them out of step with the times. In the eyes of us children, they were clowns marching against historical trends, provoking in us such indignation that we threw stones at them as they passed us on the street. Years later, after I had begun writing, that peasant and the tableau he presented floated into my mind, and I knew that one day I would write a novel about him, that sooner or later I would tell his story to the world. But it wasn't until the year 2005, when I viewed the Buddhist mural "The Six Stages of Samsara" on a temple wall that I knew exactly how to go about telling his story.
最后，请允许我再讲一下我的《生死疲劳》。这个书名来自佛教经典，据我所知，为翻译这个书名，各国的翻译家都很头痛。我对佛教经典并没有深入研究，对佛教的理解自然十分肤浅，之所以以此为题，是因为我觉得佛教的许多基本思想，是真正的宇宙意识，人世中许多纷争，在佛家的眼里，是毫无意义的。这样一种至高眼界下的人世，显得十分可悲。当然，我没有把这本书写成布道词，我写的还是人的命运与人的情感，人的局限与人的宽容，以及人为追求幸福、坚持自己的信念所做出的努力与牺牲。小说中那位以一己之身与时代潮流对抗的蓝脸，在我心目中是一位真正的英雄。这个人物的原型，是我们邻村的一位农民，我童年时，经常看到他推着一辆吱吱作响的木轮车，从我家门前的道路上通过。给他拉车的，是一头瘸腿的毛驴，为他牵驴的，是他小脚的妻子。这个奇怪的劳动组合，在当时的集体化社会里，显得那么古怪和不合时宜，在我们这些孩子的眼里，也把他们看成是逆历史潮流而动的小丑，以至于当他们从街上经过时，我们会充满义愤地朝他们投掷石块。事过多年，当我拿起笔来写作时，这个人物，这个画面，便浮现在我的脑海中。我知道，我总有一天会为他写一本书，我迟早要把他的故事讲给天下人听，但一直到了2005年，当我在一座庙宇里看到“六道轮回”的壁画时，才明白了讲述这个故事的正确方法。
The announcement of my Nobel Prize has led to controversy. At first I thought I was the target of the disputes, but over time I've come to realize that the real target was a person who had nothing to do with me. Like someone watching a play in a theater, I observed the performances around me. I saw the winner of the prize both garlanded with flowers and besieged by stone-throwers and mudslingers. I was afraid he would succumb to the assault, but he emerged from the garlands of flowers and the stones, a smile on his face; he wiped away mud and grime, stood calmly off to the side, and said to the crowd: For a writer, the best way to speak is by writing. You will find everything I need to say in my works. Speech is carried off by the wind; the written word can never be obliterated. I would like you to find the patience to read my books. I cannot force you to do that, and even if you do, I do not expect your opinion of me to change. No writer has yet appeared, anywhere in the world, who is liked by all his readers; that is especially true during times like these.
我获得诺贝尔文学奖后，引发了一些争议。起初，我还以为大家争议的对象是我，渐渐的，我感到这个被争议的对象，是一个与我毫不相关的人。我如同一个看戏人，看着众人的表演。我看到那个得奖人身上落满了花朵，也被掷上了石块、泼上了污水。我生怕他被打垮，但他微笑着从花朵和石块中钻出来，擦干净身上的脏水，坦然地站在一边，对着众人说：对一个作家来说，最好的说话方式是写作。我该说的话都写进了我的作品里。用嘴说出的话随风而散，用笔写出的话永不磨灭。我希望你们能耐心地读一下我的书，当然，我没有资格强迫你们读我的书。即便你们读了我的书，我也不期望你们能改变对我的看法，世界上还没有一个作家，能让所有的读者都喜欢他。在当今这样的时代里，更是如此。
Even though I would prefer to say nothing, since it is something I must do on this occasion, let me just say this: I am a storyteller, so I am going to tell you some stories. When I was a third-grade student in the 1960s, my school organized a field trip to an exhibit of suffering, where, under the direction of our teacher, we cried bitter tears. I let my tears stay on my cheeks for the benefit of our teacher, and watched as some of my classmates spat in their hands and rubbed it on their faces as pretend tears. I saw one student among all those wailing children – some real, some phony – whose face was dry and who remained silent without covering his face with his hands. He just looked at us, eyes wide open in an expression of surprise or confusion. After the visit I reported him to the teacher, and he was given a disciplinary warning. Years later, when I expressed my remorse over informing on the boy, the teacher said that at least ten students had done what I did. The boy himself had died a decade or more earlier, and my conscience was deeply troubled when I thought of him. But I learned something important from this incident, and that is: When everyone around you is crying, you deserve to be allowed not to cry, and when the tears are all for show, your right not to cry is greater still.
尽管我什么都不想说，但在今天这样的场合我必须说话，那我就简单地再说几句。我是一个讲故事的人，我还是要给你们讲故事。上世纪六十年代，我上小学三年级的时候，学校里组织我们去参观一个苦难展览，我们在老师的引领下放声大哭。为了能让老师看到我的表现，我舍不得擦去脸上的泪水。我看到有几位同学悄悄地将唾沫抹到脸上冒充泪水。我还看到在一片真哭假哭的同学之间，有一位同学，脸上没有一滴泪，嘴巴里没有一点声音，也没有用手掩面。他睁着大眼看着我们，眼睛里流露出惊讶或者是困惑的神情。事后，我向老师报告了这位同学的行为。为此，学校给了这位同学一个警告处分。多年之后，当我因自己的告密向老师忏悔时，老师说，那天来找他说这件事的，有十几个同学。这位同学十几年前就已去世，每当想起他，我就深感歉疚。这件事让我悟到一个道理，那就是：当众人都哭时，应该允许有的人不哭。当哭成为一种表演时，更应该允许有的人不哭。
Here is another story: More than thirty years ago, when I was in the army, I was in my office reading one evening when an elderly officer opened the door and came in. He glanced down at the seat in front of me and muttered, "Hm, where is everyone?" I stood up and said in a loud voice, "Are you saying I'm no one?" The old fellow's ears turned red from embarrassment, and he walked out. For a long time after that I was proud about what I consider a gutsy performance. Years later, that pride turned to intense qualms of conscience. Bear with me, please, for one last story, one my grandfather told me many years ago: A group of eight out-of-town bricklayers took refuge from a storm in a rundown temple. Thunder rumbled outside, sending fireballs their way. They even heard what sounded like dragon shrieks. The men were terrified, their faces ashen. "Among the eight of us," one of them said, "is someone who must have offended the heavens with a terrible deed. The guilty person ought to volunteer to step outside to accept his punishment and spare the innocent from suffering. Naturally, there were no volunteers. So one of the others came up with a proposal: Since no one is willing to go outside, let's all fling our straw hats toward the door. Whoever's hat flies out through the temple door is the guilty party, and we'll ask him to go out and accept his punishment." So they flung their hats toward the door. Seven hats were blown back inside; one went out the door. They pressured the eighth man to go out and accept his punishment, and when he balked, they picked him up and flung him out the door. I'll bet you all know how the story ends: They had no sooner flung him out the door than the temple collapsed around them.
我再讲一个故事：三十多年前，我还在部队工作。有一天晚上，我在办公室看书，有一位老长官推门进来，看了一眼我对面的位置，自言自语道：“噢，没有人？”我随即站起来，高声说：“难道我不是人吗？”那位老长官被我顶得面红耳赤，尴尬而退。为此事，我洋洋得意了许久，以为自己是个英勇的斗士，但事过多年后，我却为此深感内疚。请允许我讲最后一个故事，这是许多年前我爷爷讲给我听过的：有八个外出打工的泥瓦匠，为避一场暴风雨，躲进了一座破庙。外边的雷声一阵紧似一阵，一个个的火球，在庙门外滚来滚去，空中似乎还有吱吱的龙叫声。众人都胆战心惊，面如土色。有一个人说：“我们八个人中，必定一个人干过伤天害理的坏事，谁干过坏事，就自己走出庙接受惩罚吧，免得让好人受到牵连。”自然没有人愿意出去。又有人提议道：“既然大家都不想出去，那我们就将自己的草帽往外抛吧，谁的草帽被刮出庙门，就说明谁干了坏事，那就请他出去接受惩罚。”于是大家就将自己的草帽往庙门外抛，七个人的草帽被刮回了庙内，只有一个人的草帽被卷了出去。大家就催这个人出去受罚，他自然不愿出去，众人便将他抬起来扔出了庙门。故事的结局我估计大家都猜到了——那个人刚被扔出庙门，那座破庙轰然坍塌。
I am a storyteller. Telling stories earned me the Nobel Prize for Literature. Many interesting things have happened to me in the wake of winning the prize, and they have convinced me that truth and justice are alive and well. So I will continue telling my stories in the days to come.Thank you all.
我是一个讲故事的人。因为讲故事我获得了诺贝尔文学奖。我获奖后发生了很多精彩的故事，这些故事，让我坚信真理和正义是存在的。今后的岁月里，我将继续讲我的故事。谢谢大家！
作家的创作过程各有特色，我每本书的构思与灵感触发也都不尽相同。有的小说起源于梦境，譬如《透明的红萝卜》，有的小说则发端于现实生活中发生的事件——譬如《天堂蒜薹之歌》。但无论是起源于梦境还是发端于现实，最后都必须和个人的经验相结合，才有可能变成一部具有鲜明个性的，用无数生动细节塑造出了典型人物的、语言丰富多彩、结构匠心独运的文学作品。有必要特别提及的是，在《天堂蒜薹之歌》中，我让一个真正的说书人登场，并在书中扮演了十分重要的角色。我十分抱歉地使用了这个说书人真实姓名，当然，他在书中的所有行为都是虚构。在我的写作中，出现过多次这样的现象，写作之初，我使用他们的真实姓名，希望能借此获得一种亲近感，但作品完成之后，我想为他们改换姓名时却感到已经不可能了，因此也发生过与我小说中人物同名者找到我父亲发泄不满的事情，我父亲替我向他们道歉，但同时又开导他们不要当真。我父亲说：“他在《红高粱》中，第一句就说‘我父亲这个土匪种’，我都不在意你们还在意什么？”我在写作《天堂蒜薹之歌》这类逼近社会现实的小说时，面对着的最大问题，其实不是我敢不敢对社会上的黑暗现象进行批评，而是这燃烧的激情和愤怒会让政治压倒文学，使这部小说变成一个社会事件的纪实报告。小说家是社会中人，他自然有自己的立场和观点，但小说家在写作时，必须站在人的立场上，把所有的人都当做人来写。只有这样，文学才能发端事件但超越事件，关心政治但大于政治。
Possibly because I've lived so much of my life in difficult circumstances, I think I have a more profound understanding of life. I know what real courage is, and I understand true compassion. I know that nebulous terrain exists in the hearts and minds of every person, terrain that cannot be adequately characterized in simple terms of right and wrong or good and bad, and this vast territory is where a writer gives free rein to his talent. So long as the work correctly and vividly describes this nebulous, massively contradictory terrain, it will inevitably transcend politics and be endowed with literary excellence. Prattling on and on about my own work must be annoying, but my life and works are inextricably linked, so if I don't talk about my work, I don't know what else to say. I hope you are in a forgiving mood. I was a modern-day storyteller who hid in the background of his early work; but with the novel Sandalwood Death I jumped out of the shadows. My early work can be characterized as a series of soliloquies, with no reader in mind; starting with this novel, however, I visualized myself standing in a public square spiritedly telling my story to a crowd of listeners. This tradition is a worldwide phenomenon in fiction, but is especially so in China. At one time, I was a diligent student of Western modernist fiction, and I experimented with all sorts of narrative styles. But in the end I came back to my traditions. To be sure, this return was not without its modifications. Sandalwood Death and the novels that followed are inheritors of the Chinese classical novel tradition but enhanced by Western literary techniques. What is known as innovative fiction is, for the most part, a result of this mixture, which is not limited to domestic traditions with foreign techniques, but can include mixing fiction with art from other realms. Sandalwood Death, for instance, mixes fiction with local opera, while some of my early work was partly nurtured by fine art, music, even acrobatics.
可能是因为我经历过长期的艰难生活，使我对人性有较为深刻的了解。我知道真正的勇敢是什么，也明白真正的悲悯是什么。我知道，每个人心中都有一片难用是非善恶准确定性的朦胧地带，而这片地带，正是文学家施展才华的广阔天地。只要是准确地、生动地描写了这个充满矛盾的朦胧地带的作品，也就必然地超越了政治并具备了优秀文学的品质。喋喋不休地讲述自己的作品是令人厌烦的，但我的人生是与我的作品紧密相连的，不讲作品，我感到无从下嘴，所以还得请各位原谅。在我的早期作品中，我作为一个现代的说书人，是隐藏在文本背后的，但从《檀香刑》这部小说开始，我终于从后台跳到了前台。如果说我早期的作品是自言自语，目无读者，从这本书开始，我感觉到自己是站在一个广场上，面对着许多听众，绘声绘色地讲述。这是世界小说的传统，更是中国小说的传统。我也曾积极地向西方的现代派小说学习，也曾经玩弄过形形色色的叙事花样，但我最终回归了传统。当然，这种回归，不是一成不变的回归，《檀香刑》和之后的小说，是继承了中国古典小说传统又借鉴了西方小说技术的混合文本。小说领域的所谓创新，基本上都是这种混合的产物。不仅仅是本国文学传统与外国小说技巧的混合，也是小说与其他的艺术门类的混合，就像《檀香刑》是与民间戏曲的混合，就像我早期的一些小说从美术、音乐、甚至杂技中汲取了营养一样。
Finally, I ask your indulgence to talk about my novel Life and Death Are Wearing Me Out. The Chinese title comes from Buddhist scripture, and I've been told that my translators have had fits trying to render it into their languages. I am not especially well versed in Buddhist scripture and have but a superficial understanding of the religion. I chose this title because I believe that the basic tenets of the Buddhist faith represent universal knowledge, and that mankind's many disputes are utterly without meaning in the Buddhist realm. In that lofty view of the universe, the world of man is to be pitied. My novel is not a religious tract; in it I wrote of man's fate and human emotions, of man's limitations and human generosity, and of people's search for happiness and the lengths to which they will go, the sacrifices they will make, to uphold their beliefs. Lan Lian, a character who takes a stand against contemporary trends, is, in my view, a true hero. A peasant in a neighboring village was the model for this character. As a youngster I often saw him pass by our door pushing a creaky, wooden-wheeled cart, with a lame donkey up front, led by his bound-foot wife. Given the collective nature of society back then, this strange labor group presented a bizarre sight that kept them out of step with the times. In the eyes of us children, they were clowns marching against historical trends, provoking in us such indignation that we threw stones at them as they passed us on the street. Years later, after I had begun writing, that peasant and the tableau he presented floated into my mind, and I knew that one day I would write a novel about him, that sooner or later I would tell his story to the world. But it wasn't until the year 2005, when I viewed the Buddhist mural "The Six Stages of Samsara" on a temple wall that I knew exactly how to go about telling his story.
最后，请允许我再讲一下我的《生死疲劳》。这个书名来自佛教经典，据我所知，为翻译这个书名，各国的翻译家都很头痛。我对佛教经典并没有深入研究，对佛教的理解自然十分肤浅，之所以以此为题，是因为我觉得佛教的许多基本思想，是真正的宇宙意识，人世中许多纷争，在佛家的眼里，是毫无意义的。这样一种至高眼界下的人世，显得十分可悲。当然，我没有把这本书写成布道词，我写的还是人的命运与人的情感，人的局限与人的宽容，以及人为追求幸福、坚持自己的信念所做出的努力与牺牲。小说中那位以一己之身与时代潮流对抗的蓝脸，在我心目中是一位真正的英雄。这个人物的原型，是我们邻村的一位农民，我童年时，经常看到他推着一辆吱吱作响的木轮车，从我家门前的道路上通过。给他拉车的，是一头瘸腿的毛驴，为他牵驴的，是他小脚的妻子。这个奇怪的劳动组合，在当时的集体化社会里，显得那么古怪和不合时宜，在我们这些孩子的眼里，也把他们看成是逆历史潮流而动的小丑，以至于当他们从街上经过时，我们会充满义愤地朝他们投掷石块。事过多年，当我拿起笔来写作时，这个人物，这个画面，便浮现在我的脑海中。我知道，我总有一天会为他写一本书，我迟早要把他的故事讲给天下人听，但一直到了2005年，当我在一座庙宇里看到“六道轮回”的壁画时，才明白了讲述这个故事的正确方法。
The announcement of my Nobel Prize has led to controversy. At first I thought I was the target of the disputes, but over time I've come to realize that the real target was a person who had nothing to do with me. Like someone watching a play in a theater, I observed the performances around me. I saw the winner of the prize both garlanded with flowers and besieged by stone-throwers and mudslingers. I was afraid he would succumb to the assault, but he emerged from the garlands of flowers and the stones, a smile on his face; he wiped away mud and grime, stood calmly off to the side, and said to the crowd: For a writer, the best way to speak is by writing. You will find everything I need to say in my works. Speech is carried off by the wind; the written word can never be obliterated. I would like you to find the patience to read my books. I cannot force you to do that, and even if you do, I do not expect your opinion of me to change. No writer has yet appeared, anywhere in the world, who is liked by all his readers; that is especially true during times like these.
我获得诺贝尔文学奖后，引发了一些争议。起初，我还以为大家争议的对象是我，渐渐的，我感到这个被争议的对象，是一个与我毫不相关的人。我如同一个看戏人，看着众人的表演。我看到那个得奖人身上落满了花朵，也被掷上了石块、泼上了污水。我生怕他被打垮，但他微笑着从花朵和石块中钻出来，擦干净身上的脏水，坦然地站在一边，对着众人说：对一个作家来说，最好的说话方式是写作。我该说的话都写进了我的作品里。用嘴说出的话随风而散，用笔写出的话永不磨灭。我希望你们能耐心地读一下我的书，当然，我没有资格强迫你们读我的书。即便你们读了我的书，我也不期望你们能改变对我的看法，世界上还没有一个作家，能让所有的读者都喜欢他。在当今这样的时代里，更是如此。
Even though I would prefer to say nothing, since it is something I must do on this occasion, let me just say this: I am a storyteller, so I am going to tell you some stories. When I was a third-grade student in the 1960s, my school organized a field trip to an exhibit of suffering, where, under the direction of our teacher, we cried bitter tears. I let my tears stay on my cheeks for the benefit of our teacher, and watched as some of my classmates spat in their hands and rubbed it on their faces as pretend tears. I saw one student among all those wailing children – some real, some phony – whose face was dry and who remained silent without covering his face with his hands. He just looked at us, eyes wide open in an expression of surprise or confusion. After the visit I reported him to the teacher, and he was given a disciplinary warning. Years later, when I expressed my remorse over informing on the boy, the teacher said that at least ten students had done what I did. The boy himself had died a decade or more earlier, and my conscience was deeply troubled when I thought of him. But I learned something important from this incident, and that is: When everyone around you is crying, you deserve to be allowed not to cry, and when the tears are all for show, your right not to cry is greater still.
尽管我什么都不想说，但在今天这样的场合我必须说话，那我就简单地再说几句。我是一个讲故事的人，我还是要给你们讲故事。上世纪六十年代，我上小学三年级的时候，学校里组织我们去参观一个苦难展览，我们在老师的引领下放声大哭。为了能让老师看到我的表现，我舍不得擦去脸上的泪水。我看到有几位同学悄悄地将唾沫抹到脸上冒充泪水。我还看到在一片真哭假哭的同学之间，有一位同学，脸上没有一滴泪，嘴巴里没有一点声音，也没有用手掩面。他睁着大眼看着我们，眼睛里流露出惊讶或者是困惑的神情。事后，我向老师报告了这位同学的行为。为此，学校给了这位同学一个警告处分。多年之后，当我因自己的告密向老师忏悔时，老师说，那天来找他说这件事的，有十几个同学。这位同学十几年前就已去世，每当想起他，我就深感歉疚。这件事让我悟到一个道理，那就是：当众人都哭时，应该允许有的人不哭。当哭成为一种表演时，更应该允许有的人不哭。
Here is another story: More than thirty years ago, when I was in the army, I was in my office reading one evening when an elderly officer opened the door and came in. He glanced down at the seat in front of me and muttered, "Hm, where is everyone?" I stood up and said in a loud voice, "Are you saying I'm no one?" The old fellow's ears turned red from embarrassment, and he walked out. For a long time after that I was proud about what I consider a gutsy performance. Years later, that pride turned to intense qualms of conscience. Bear with me, please, for one last story, one my grandfather told me many years ago: A group of eight out-of-town bricklayers took refuge from a storm in a rundown temple. Thunder rumbled outside, sending fireballs their way. They even heard what sounded like dragon shrieks. The men were terrified, their faces ashen. "Among the eight of us," one of them said, "is someone who must have offended the heavens with a terrible deed. The guilty person ought to volunteer to step outside to accept his punishment and spare the innocent from suffering. Naturally, there were no volunteers. So one of the others came up with a proposal: Since no one is willing to go outside, let's all fling our straw hats toward the door. Whoever's hat flies out through the temple door is the guilty party, and we'll ask him to go out and accept his punishment." So they flung their hats toward the door. Seven hats were blown back inside; one went out the door. They pressured the eighth man to go out and accept his punishment, and when he balked, they picked him up and flung him out the door. I'll bet you all know how the story ends: They had no sooner flung him out the door than the temple collapsed around them.
我再讲一个故事：三十多年前，我还在部队工作。有一天晚上，我在办公室看书，有一位老长官推门进来，看了一眼我对面的位置，自言自语道：“噢，没有人？”我随即站起来，高声说：“难道我不是人吗？”那位老长官被我顶得面红耳赤，尴尬而退。为此事，我洋洋得意了许久，以为自己是个英勇的斗士，但事过多年后，我却为此深感内疚。请允许我讲最后一个故事，这是许多年前我爷爷讲给我听过的：有八个外出打工的泥瓦匠，为避一场暴风雨，躲进了一座破庙。外边的雷声一阵紧似一阵，一个个的火球，在庙门外滚来滚去，空中似乎还有吱吱的龙叫声。众人都胆战心惊，面如土色。有一个人说：“我们八个人中，必定一个人干过伤天害理的坏事，谁干过坏事，就自己走出庙接受惩罚吧，免得让好人受到牵连。”自然没有人愿意出去。又有人提议道：“既然大家都不想出去，那我们就将自己的草帽往外抛吧，谁的草帽被刮出庙门，就说明谁干了坏事，那就请他出去接受惩罚。”于是大家就将自己的草帽往庙门外抛，七个人的草帽被刮回了庙内，只有一个人的草帽被卷了出去。大家就催这个人出去受罚，他自然不愿出去，众人便将他抬起来扔出了庙门。故事的结局我估计大家都猜到了——那个人刚被扔出庙门，那座破庙轰然坍塌。
I am a storyteller. Telling stories earned me the Nobel Prize for Literature. Many interesting things have happened to me in the wake of winning the prize, and they have convinced me that truth and justice are alive and well. So I will continue telling my stories in the days to come.Thank you all.
我是一个讲故事的人。因为讲故事我获得了诺贝尔文学奖。我获奖后发生了很多精彩的故事，这些故事，让我坚信真理和正义是存在的。今后的岁月里，我将继续讲我的故事。谢谢大家！
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