《克里希那穆提：省察自我》14：生而为人-3
I THINK IT IS VERY IMPORTANT to understand the relationship between you and the speaker; because if that relationship is not clearly understood, it will lead to a great deal of confusion.
我认为，重要的一点是，大家要明白你我之间的关系，因为如果没有清晰地理解这份关系，你们将被引领到巨大的困惑之中。
The speaker is not important at all, he is merely the voice, the telephone; but what is said, when one is in the process of learning, has an immense significance. If you to the speaker as a teacher, you are merely creating a following, and thereby you are destroying yourself as well as what is being said. Both the follower and the teacher are a detriment to the process of learning; and when one is intent on learning, there is neither the teacher nor the follower.
作为演讲人的我根本不重要，我只不过在发声，如同电话一样。但当你进入了学习状态，我所说的话却有重大意义。如果你看重演讲人，奉他为导师，那你只是在追随，亵渎了你自己，也亵渎了我的话。追随者与导师都会损伤学习过程，当一个人有志于学习，他既不能有导师，也不要当追随者。
I think it is also important to understand that I am not talking to you as an individual who is opposed to society, or as one who belongs to this or that group. To me there is only the human being, whether he lives in India, in America, in Russia, in Germany, or anywhere else. I am not talking to you as an Indian with a particular system of beliefs, but together we are endeavoring to find out what this whole process of living is all about.
我认为还有重要的一点：你们应当明白，我与大家谈话时，我的身份并不是一个反社会的个体，或者隶属于这个那个团体的成员。对我而言，世上只有人，不论他生活在印度、美国、俄国、德国或其他任何地方。我并不是作为一个抱持着信仰体系的印度人与大家谈话，我们是在一起努力探索生活的全部意义。
This is our earth, it is not the Englishman's or the Russian's, the American's or the Indian's; it is the earth on which we live, you and I. It does not belong to the communist or the capitalist, the Christian or the Hindu. It is our earth, to be lived on extensively, widely, and deeply; but that living is denied when you are a nationalist, when you belong to a party or an organized religion. Please believe me, these are the very things that are destroying human beings.
这是我们的地球，不是英国人或俄国人的地球，不是美国人或印度人的地球，而是你我共同生活的地球。地球不属于共产主义者，也不属于资本主义者，不属于基督教徒，也不属于印度教徒。这是我们的地球，人类生活在上面，广袤，宽博，又深沉。但当你成为民族主义者，当你隶属于某党派或某宗教组织时，生活就被背弃了。请相信我，这些东西正在摧毁着人类。
Nationalism is a curse. To call oneself a Hindu or a Christian is also a curse, because it divides us. We are human beings, not members of a sect or functionaries in a system. But the politician, the man who is committed to a conclusion or a system in which he has a vested interest, will exploit each one of us through our nationalism, through our vanity and emotionalism, just as the priest exploits us in the name of so-called religion.
民族主义是一道魔咒，把人唤作印度教徒或基督徒，这是一道魔咒，因为这将我们切分开来。我们是自由的人，不是什么宗派的成员，也不是某体系的职员。但政客因为集体利益而坚守某定论、某体系，通过民族主义，通过我们的虚荣和情感来利用我们，就如同牧师以所谓宗教的名义来利用我们。
In considering these things together, I think it is very important for each one of us to understand that hearing is one thing, and listening, which brings action, is quite another. You may superficially agree when you hear it said that nationalism, with all its emotionalism and vested interest, leads to exploitation and the setting of man against man; but to really free your mind from the pettiness of nationalism is another matter.
通观上述事实，我认为有一点非常重要：我们每个人都应明白，用耳朵听是一码事，用心聆听则是另一码事，因为后者可产生真正的行动。当你听到民族主义及其民族情感与既得利益将导致人类相互利用，导致人类的对抗，或许你会表面上同意。但真正将你的心灵从民族主义的狭隘中解脱出来，可就是另一码事了。
To be free, not only from nationalism, but also from all the conclusions of organized religions and political systems, is essential if the mind is to be young, fresh, innocent, that is, in a state of revolution; and it is only such a mind that can create a new world—not the politicians, who are dead, nor the priests, who are caught in their own religious systems.
要保持心灵的年青、清新与纯真，换言之，进入心灵的革新状态，那么至关重要的是获得心灵的自由，不仅要解脱于民族主义，还要解脱于宗教组织与政治体系的所有结论。唯有这样自由的心灵，方能创造一个新世界；了无生机的政客们做不到，深陷宗教体系泥潭的僧侣牧师们也无此能力。
Fortunately or unfortunately for yourself, you have heard something which is true; and if you merely hear it and are not actively disturbed so that your mind begins to free itself from all the things which are making it narrow and crooked, then the truth you have heard will become a poison. Surely, truth becomes a poison, if it is heard and does not act in the mind—like the festering of a wound. But to discover for oneself what is true and what is false, and to see the truth in the false, is to let that truth operate and bring forth its own action.
你听到了某些真实的东西，这是你的幸运，也许是不幸。如果你只是听听而已，但内心并未触动，故而心灵并未从那些狭隘、扭曲的枷锁中解脱，那么你所听闻的真相就成了一副毒药。确实，如果听闻真理却并未让真理在心中起作用，那么真理就成了毒药，如同伤口在化脓。但，如果你能亲身发现何为真实，何为谬误，并看清谬误的真相，那么你就激活真相自发运行，并产生作用。
It is obviously of the greatest importance that as individual human beings we understand for ourselves this whole process of living. Living is not just a matter of function and status, and if we are content to be mere functionaries with a certain status, we become mechanical, and then life passes us by. It seems to me that if one does not really participate in life, take to one's heart the fullness of life, then the mind becomes petty, narrow, full of the dogmatic beliefs which are now destroying human beings.
显然，作为独立的个体，我们要自行领悟生活的全部过程，这是至关重要的。生活并不仅限于按部就班、身份地位，如果我们安于某种身份、按部就班地生活，就会变得呆板僵硬，生活就把我们抛下了。在我看来，如果我们不能真正地参与生活，把生活的全部拥入心怀，那么我们的心就会变得琐碎、狭隘，塞满教条式的信念，恰恰是教条信仰正在毁掉人类。
I do not know if you have ever gone deeply within yourself. To do that, surely, you must put aside all explanations, all conclusions about yourself, all the knowledge you have acquired about the self. Only a free mind is capable of inquiring, not a mind that is tethered to some conclusion, belief, or dogma.
不知你可曾深入你自己的内心？当然，要深入自心，你必须放下关于自己的一切解释与结论，放下你所获取的关于“自我”的一切知识。唯有自由的心灵，才能进行心灵探索；而被结论、信仰或教条所桎梏的心灵，是没有探索能力的。
If you have ever inquired very deeply into yourself, you are bound to have come upon that state which we call loneliness, a sense of complete isolation, of not being related. As a human being, you must at some time have felt that desperate, agonizing, despairing sense of isolation, from which consciously or unconsciously we are always running away. In our flight from the reality of that extraordinary sense of loneliness, we are driven, are we not, by a deep urge that is ever-lastingly seeking fulfillment through books, through music, through work and activity, through position, power, prestige.
如果你曾深入探索自心，你一定曾经进入过所谓的孤独、孑然一身、与世界毫无关联的状态。作为一个人，你一定曾感受过那种绝望、痛苦与极度的孤独，而我们总是有意无意地逃避这种状态。当我们逃避那种极度的真实的孤独感时，我们是被某种深层的欲望所驱动——通过读书听曲，通过沉迷于工作和各种活动，通过地位、权力、名誉等，不懈地追逐自我实现感。
If at any time you have felt that sense of utter loneliness; or if you have ever consciously, deliberately allowed yourself to be aware of it, you will know that you immediately want to run away, to escape from it. You go to the temple, worship a god, plunge into perpetual activity, talk everlastingly, explain things away, or turn on the radio. We all do this, as we well know if we are at all conscious of ourselves.
任何时候，如果你感受到彻底的孤独，如果你曾有意识地让自己觉察那孤独感，你就知道你想立即逃之夭夭，避之唯恐不及。所以你参访庙宇教堂，参拜神灵上帝，投入无休止的活动，口若悬河高谈阔论，把一切解释得头头是道、聊以自慰，或者沉迷于追剧。如果我们有自知之明，就会明白我们都是这么干的。
Now, to realize that escape in any form will never satisfy this deep urge for self-fulfillment, to see that it is insatiable, a bottomless pit, you must be aware of it totally, which means that you must see the truth that escapes have no reality. You may escape through God or through drink, but they are both the same; one is not more sacred than the other.
任何逃避手段，都不能满足自我实现的深层欲望，因为那欲望是贪得无厌的，是一个无底洞；要想明白这一点，你必须透彻理解逃避机制，也就是说，你必须看清一个事实：任何逃避都是虚幻不实的。你可能通过信奉神灵或贪杯酗酒来逃避孤独，但二者都同样是逃避，并非这种逃避比其他逃避更神圣。
You have to understand this hidden urge and go beyond it; and you cannot understand and go beyond it if you have not tasted that extraordinary loneliness, that darkness which has no way out, no hope. Hope comes into being when there is despair. A mind is in despair only because it is frustrated in its hope. To understand this deep urge, this hidden want, you must perceive it totally, as you might perceive a tree or a lovely flower. Then you can go beyond it; and once beyond it, you will find there is a complete aloneness which is entirely different from being lonely. But you cannot discover that state of complete aloneness without understanding the deep urge to fulfill yourself, to escape from loneliness.
你必须明白这一潜伏的冲动，并超越之。但如果你未曾品味过那极度的孤独、那无路可逃令人绝望的黑暗，那么你就难以理解并超越那种冲动。当身处绝望中，才会萌发希望。只因为希望受挫，心才陷入绝望。要想理解内心深处的这股冲动，这股潜伏的欲望，你必须全然地觉知它，就如同你去觉知一棵树、一枝花，然后你才能跨越。一旦产生了跨越，你会发现心灵进入了超然独立的状态，这与孤独是截然不同的。但如果你不能理解自我实现、逃避孤独的深层冲动，你就难以发现超然独立的境界。
All this may sound unusual, unreal, and perhaps you will say, "What has this got to do with our daily living?" I think it is intimately related to your daily living, because your daily living is a misery of frustration; there is an everlasting striving to be, to become something, which is the real outcome of this deep urge, this hidden want. On the surface you may practice discipline, control your mind, meditate, talk about peace, or what you will, but it is all nonsense as long as you do not understand the hidden want that is driving you.
或许这些话听起来很奇怪、不真实，也许你会说：“这与我的日常生活有什么关系？”我认为这与日常生活密切相关，因为日常生活就是挫折与痛苦，我们不停地奋斗，为了生存，为了有所成就，这都是内心深处驱动力、那股潜伏的欲望使然。表面上，你修炼戒律，节制自心，打坐冥想，高论和平，等等，但只要你尚未理解那驱动你的潜在欲望，所有这一切都毫无意义。
That state of aloneness is essential, because our minds are worn out with constant effort. What is your life? You are constantly trying to be this and not to be that, striving everlastingly to become famous, to get a better job, to be more efficient; you are making endless effort, are you not? I wonder if you have ever noticed what a miserable existence we have, always striving to be something, to be good, to be nonviolent, ceaselessly talking about peace while indulging in political emotionalism and preparing for war. Our life is one of strife, turmoil, travail, and a mind in that condition can never be fresh, young, new.
抱持心灵的独立状态，是至关重要的，因为在不停息的努力奋斗中，我们的心已经疲惫不堪。你的生活是什么样的？你不懈努力，想修成这等样貌，远离那副面目；你不停地奋斗，想出大名，找到好工作，变得本领高强，你发愤图强，孜孜不倦，是吧？不知道你可曾注意过，我们总是追逐成就，追逐优秀，追逐非暴力，不停地阔论和平，同时又深陷情绪化的政治，磨刀霍霍，准备战争——我们过着何等悲惨的生活！我们的日子就是争斗、混乱与痛苦。心灵处在这样的状态，根本不能保持、年青、朝气蓬勃。
Surely, seeing all this, one must have asked oneself whether such effort is necessary to live in this world. There may be a different way of living altogether, a way of living without effort—not at the lowest level, like a cow, nor like a human being who is forever doing what he likes, but at the highest level, a level where there is no effort.
明白了这些，人应当扪心自问：人生于世，这一切的努力是否必须的？或许，还有另一种完全不同的生活方式，无为而生——不是把努力作为减到最低，如同奶牛那样，也不是像有些人那样只干自己喜欢的事，而是最高层面上的无为。
But you cannot say: "How am I to realize that state of mind in which there is no effort?" because the very desire to acquire that state is another form of attachment, and all attachment is to things that are dying, or dead. You are attached to the dead, not to the living. You are attached, not to your wife who is a living human being, but to the wife of pleasurable memory. You cannot be attached to the living, moving river; you are attached to the pleasure of having seen that river, which is a memory, a dead thing.
但你不要问：“我怎样才能觉悟那无为境界？”因为渴求获得那境界，本身就是另一种执着，而一切执着都是死气沉沉，了无生机的。你所执着的，是僵死之物，而不是勃勃生机。你所执着的，并不是活生生的太太，而是对她的快乐美好而已。活生生流动的江河，你是执不住的；你只能执着于一览江河的那种快感，但那是记忆，是僵死的东西。
There is a way of living which is completely effortless. Please, I am not asking you to accept this. It has nothing to do with acceptance or denial. You simply don't know it. All you know is effort, strife; you are perpetually driving yourself to be or not to be something, and your aggressive pursuit of your own ambitions, with its tensions and contradictions, is the outcome of this hidden want.
有一种全然无为的生活方式。劳驾，我可不是请你接受这句话，这与接受或拒绝毫不相关。你只是不知道而已，因为你所知道的只是努力和争斗，你一刻不停地鞭策自己，成就这个，远离那个，你雄心勃勃，勇猛追逐，因而内心焦虑，冲突不息，这都是内心潜伏欲望的产物。
You cannot remove this hidden want by mesmerizing yourself. You have to look at it; and you cannot look at it as long as you are escaping. You can look at it only when you come to it completely without fear because it is the fact. Don't dictate what the fact should be; let the fact tell you what it is. Most of us come to the fact with an opinion about the fact, with knowledge, with belief, which is an immature, a childish thing to do. You must come to the fact with innocence, with a fullness of heart, which is humility. Then the fact will tell you what it is.
通过催眠手段，并不能抹除内心潜伏的欲望。你必须审视它，但只要你想逃避，就不能审视心底的欲望。因为那欲望是真实的存在，只有当你放下恐惧，全然地走近欲望，你才能审视它。
This hidden want is extraordinarily deep and subtle; but if you are able to look at it without any opinion, without any fear, then you will discover that you can go beyond its darkness to a state in which the mind is totally alone and therefore no longer the result of influence. This aloneness is the state of attention.
这种潜伏欲望隐藏得极深，极微妙，但如果你能不持见解、不怀恐惧地审视它，你会发现，心能跨越幽暗，进入完全独立状态，因而摆脱外在影响力。这种超然独立，就是心灵的觉照境界。
In this aloneness, which is the state of attention, there is no shadow of concentration. Being alone, uninfluenced, not caught in opinion, the mind is completely attentive; it is motionless, silent, utterly still. But you cannot make the mind still. You can mesmerize the mind by repeating certain phrases, or quiet it by prayer, but that is not stillness, that is death. It is like putting the mind in a straight-jacket to hold it still—and therefore the mind decays.
在这种独立、觉照状态，毫无专注守一的阴影。因为超然独立，不被影响，不被见解所役，所以心灵出于完全的觉照中，寂然不动，全然宁静。但，你不能强制自心入静，你可以通过念咒或祈祷，催眠心灵入静，但那不是寂静，而是死寂，就如同把心灵装进紧身衣中，约束它入静，那样心就衰微了。
What is essential is to understand this deep, hidden want, which is always changing—and that is the beauty of it. You think you have understood it, only to find that it has moved somewhere else. So one has to pursue this hidden want down all the dark corridors of the mind. Then there comes that aloneness which is attention, and which is really a motionless state. I am not using that word motionless in opposition to activity. A mind that is motionless, still, is not a dead mind. It is an active mind, it is activity itself, because it is still, and only such a mind is creative.
14. New Delhi, 10th public talk, 11 March 1959.
最重要的是理解内心深藏的欲望，而且这欲望总在变幻，这就是欲望的美妙之处。你以为已经理解了它，到头来却发现它已经窜到了别处。所以，你必须追踪这潜伏欲望，深入内心幽暗的廊道。然后，那种超然独立感就产生了，那就是觉照力，那就是此心寂然不动。我使用“寂然不动”这个词，并不是当作“活跃”的反义词。当心灵进入寂然不动状态，那不是死寂，而是灵动之心，此时心即灵动，因为此心寂然。唯这样的心灵，才是富有创造力的。
（1959年3月11日在印度新德里的第十次公开谈话）
