Question: What is the difference between awareness and introspection? And who is aware in awareness?

问题：意识和反省有什么区别？在意识中，谁在意识？

Krishnamurti: Let us first examine what we mean by introspection. We mean by introspection looking within oneself, examining oneself. Why does one examine oneself? In order to improve, in order to change, in order to modify. You introspect in order to become something, otherwise you would not indulge in introspection. You would not examine yourself if there were not the desire to modify, change, to become something other than what you are. That is the obvious reason for introspection.

克里希那穆提：让我们首先审视一下反省是什么意思。 对于反省的意思，我们指的是审视自己，检查自己。 一个人为什么要审视自己？为了改进，为了改变，为了调整。 你反省是为了成为某种人物，否则你不会沉迷于反省。 如果没有调账、改变、成为不同于你的样子的欲望， 你不会检查你自己。 这是反省的明显原因。

I am angry and I introspect, examine myself, in order to get rid of anger or to modify or change anger. Where there is introspection, which is the desire to modify or change the responses, the reactions of the self, there is always an end in view; when that end is not achieved, there is moodiness, depression. Therefore introspection invariably goes with depression.

我很生气，我反省，检查自己，以摆脱愤怒或调整、改变愤怒。 在有反省的地方，即调整或改变这种回应，这种自我反应的欲望， 总有一个眼前的目的；当这个目的没有获取时，就会有情绪波动、抑郁。 因此，反省总是伴随着抑郁。

I don't know if you have noticed that when you introspect, when you look into yourself in order to change yourself, there is always a wave of depression. There is always a moody wave which you have to battle against; you have to examine yourself again in order to overcome that mood and so on.

不知道你有没有注意到，当你反省的时候， 当你审视你自己以改变你自己时，总会有一波抑郁。 总有一股喜怒无常的浪潮，你必须与之抗争； 你必须再次检查你自己，以克服这种情绪等等。

Introspection is a process in which there is no release because it is a process of transforming what is into something which it is not. Obviously that is exactly what is taking place when we introspect, when we indulge in that peculiar action. In that action, there is always an accumulative process, the `I' examining something in order to change it, so there is always a dualistic conflict and therefore a process of frustration. There is never a release; and, realizing that frustration, there is depression.

反省是一个没有释放的过程 因为它是一种把转变过程：把现存的转变为它不是的东西。 显然，当我们反省时，当我们沉迷于这种奇特的行为时，那恰好是正在发生的情景。 在那个行为中，总有一个累积的过程， “我”检查某个东西是为了改变它，所以总是存在二元性冲突 因此是一个受挫的过程。 永远不会有释放；而且，意识到这种挫败感，就产生了抑郁。

Awareness is entirely different. Awareness is observation without condemnation. Awareness brings understanding, because there is no condemnation or identification but silent observation. If I want to understand something, I must observe, I must not criticize, I must not condemn, I must not pursue it as pleasure or avoid it as non-pleasure. There must merely be the silent observation of a fact. There is no end in view but awareness of everything as it arises.

意识是完全不同的。意识是没有谴责的观察。 意识带来理解，因为没有谴责或认同，只有安静的观察。 如果我想理解某个东西，我必须观察， 我不能批评，我不能谴责，我不能把它当作快乐来追求，或者把它当作不快乐来避免。 必定只是对一个事实安静的观察。 眼前没有目的，只有意识，在它的一切冒出来的那一刻。

That observation and the understanding of that observation cease when there is condemnation, identification, or justification. Introspection is self-improvement and therefore introspection is self-centredness. Awareness is not self-improvement.

当有谴责、识别或评判时， 这种观察和对这种观察的理解消亡了。 反省是自我完善，因此反省是以自我为中心的。 意识不是自我完善。

On the contrary, it is the ending of the self, of the 'I', with all its peculiar idiosyncrasies, memories, demands and pursuits. In introspection there is identification and condemnation. In awareness there is no condemnation or identification; therefore there is no self-improvement. There is a vast difference between the two.

相反，它是自我的终结，是“我”的尽头， 包括其中所有的珍贵的特质、记忆、要求和追求。 在反省中，有认同和谴责。 在意识中，没有谴责或认同； 因此没有自我完善。 两者之间存在巨大差异。

The man who wants to improve himself can never be aware, because improvement implies condemnation and the achievement of a result. Whereas in awareness there is observation without condemnation, without denial or acceptance. That awareness begins with outward things, being aware, being in contact with objects, with nature.

想要提升他自己的人永远无法意识， 因为改进意味着谴责和结果的实现。 然而在意识中，有观察而没有谴责、拒绝或接受。 这种意识始于外在的事物，意识，与物体，与自然接触。

First, there is awareness of things about one, being sensitive to objects, to nature, then to people, which means relationship; then there is awareness of ideas. This awareness, being sensitive to things, to nature, to people, to ideas, is not made up of separate processes, but is one unitary process. It is a constant observation of everything, of every thought and feeling and action as they arise within oneself.

首先，对一个人有意识， 对物体、大自然敏感，然后对人敏感，这意味着关系； 然后是意识到想法。 这种意识，对事物、对自然、对人、对想法敏感， 不是由分裂的过程组成，而是一个单一的过程。 它是对一切事物的持久观察，对每一个思想、感觉和行动的观察，当它们在一个人的里面冒出来的时候。

As awareness is not condemnatory, there is no accumulation. You condemn only when you have a standard, which means there is accumulation and therefore improvement of the self. Awareness is to understand the activities of the self, the `I', in its relationship with people, with ideas and with things. That awareness is from moment to moment and therefore it cannot be practised.

由于意识不是谴责性的，所以没有积累。 只有当你有一个标准时，你才去谴责，这意味着有积累，因此有自我的改善。 意识就是理解自我的活动，这位“我”， 在它与人、想法和事物的关系中。 这种意识是每时每刻的，因此它无法被实践。

When you practise a thing, it becomes a habit and awareness is not habit. A mind that is habitual is insensitive, a mind that is functioning within the groove of a particular action is dull, unpliable, whereas awareness demands constant pliability, alertness. This is not difficult.

当你实践一件事时，它就变成了一种习惯，而意识不是习惯。 习惯性的头脑是不敏感的， 在某个特定行为的凹槽中运作的头脑是迟钝的，不灵活的， 而意识需要持续的柔韧性，警觉性。 这不难。

It is what you actually do when you are interested in something, when you are interested in watching your child, your wife, your plants, the trees, the birds. You observe without condemnation, without identification; therefore in that observation there is complete communion; the observer and the observed are completely in communion. This actually takes place when you are deeply, profoundly interested in something.

当你对某事感兴趣时，你实际上就在这么做， 当你有兴趣观察你的孩子，你的妻子，你的植物，树木，鸟儿时。 你观察，没有谴责，没有识别； 因此，在这种观察中，有完全的共融； 观察者和被观察者完全是共融的。 这实际上发生在你对某事有深刻的兴趣时。

Thus there is a vast difference between awareness and the self-expansive improvement of introspection. Introspection leads to frustration, to further and greater conflict; whereas awareness is a process of release from the action of the self; it is to be aware of your daily movements, of your thoughts, of your actions and to be aware of another, to observe him. You can do that only when you love somebody, when you are deeply interested in something; when I want to know myself, my whole being, the whole content of myself and not just one or two layers, then there obviously must be no condemnation.

因此，意识和这种反省的自我扩展之间，存在着巨大差异。 反省导致挫折，导致进一步和更大的冲突； 而意识是从自我行动中释放出来的过程； 就是要意识你每天的动作，你的思想，你的行为，意识到另一个人，观察他。 只有当你爱某个人，当你对某事非常感兴趣时，你才能做到； 当我想认识我自己，我的全部存在，我自己的全部内容，而不仅仅是一两层， 那么显然不能有谴责。

Then I must be open to every thought, to every feeling, to all the moods, to all the suppressions; and as there is more and more expansive awareness, there is greater and greater freedom from all the hidden movement of thoughts, motives and pursuits. Awareness is freedom, it brings freedom, it yields freedom, whereas introspection cultivates conflict, the process of self-enclosure; therefore there is always frustration and fear in it.

然后，我必须对每一个思想，每一个感觉，所有的情绪，所有的压抑敞开心扉； 随着意识越来越广阔， 从思想、动机和追求的所有隐藏运动中，有越来越大的自由。 意识是自由，它带来自由，它产生自由， 而反省培养冲突，这是自我封闭的过程； 因此，其中总是有挫折和恐惧。

The questioner also wants to know who is aware. When you have a profound experience of any kind, what is taking place? When there is such an experience, are you aware that you are experiencing? When you are angry, at the split second of anger or of jealousy or of joy, are you aware that you are joyous or that you are angry?

提问者还想知道是谁在意识。 当你有任何形式的深刻体验时，在发生什么？ 当有这样的体验时，你是否意识到你正在体验？ 当你生气时，在愤怒、嫉妒或喜悦的那一刹， 你可知道你是在欢喜，还是在生气？

It is only when the experience is over that there is the experiencer and the experienced. Then the experiencer observes the experienced, the object of experience. At the moment of experience, there is neither the observer nor the observed: there is only the experiencing. Most of us are not experiencing. We are always outside the state of experiencing and therefore we ask this question as to who is the observer, who is it that is aware? Surely such a question is a wrong question, is it not?

只有当体验结束时，才会有体验者和被体验者。 然后体验者观察被体验者，体验的对象。 在体验的那一刻，既没有观察者，也没有被观察者：只有体验。 我们大多数人都没有在体验。 我们总是在体验的状态之外 因此，我们问这个问题，谁是观察者，谁在意识？ 这样的问题肯定是错误的问题，不是吗？

The moment there is experiencing, there is neither the person who is aware nor the object of which he is aware. There is neither the observer nor the observed but only a state of experiencing. Most of us find it is extremely difficult to live in a state of experiencing, because that demands an extraordinary pliability, a quickness, a high degree of sensitivity; and that is denied when we are pursuing a result, when we want to succeed, when we have an end in view, when we are calculating - all of which brings frustration.

在体验的那一刻，既没有意识的人，也没有他意识的客体。 既没有观察者，也没有被观察者，而只有一种体验状态。 我们大多数人发现生活在一种体验的状态中是极其困难的， 因为这需要非凡的柔韧性、敏捷性、高度的灵敏性； 当我们追求结果时，当我们想要成功时，当我们有目的时，这一点就会被拒绝， 当我们算计时 —— 所有这些都会带来挫败感。

A man who does not demand anything, who is not seeking an end, who is not searching out a result with all its implications, such a man is in a state of constant experiencing. Everything then has a movement, a meaning; nothing is old, nothing is charred, nothing is repetitive, because what is is never old, The challenge is always new. It is only the response to the challenge that is old; the old creates further residue, which is memory, the observer, who separates himself from the observed, from the challenge, from the experience.

一个不要求任何东西的人，一个不寻求目的的人， 没有搜寻一个结果及其影响， 这样的人处于不断体验的状态。 那么，一切都有一个运动，一个意义； 没有什么是旧的，没有什么是烧焦的，没有什么是重复的， 因为那永远不是老旧的，这个挑战永远是新的。 只有对挑战的回应才是老旧的； 旧的创造了进一步的残留物，也就是记忆，这位观察者， 他把他自己与被观察者、挑战、体验相分离。

You can experiment with this for yourself very simply and very easily. Next time you are angry or jealous or greedy or violent or whatever it may be, watch yourself. In that state, `you' are not. There is only that state of being. The moment, the second afterwards, you term it, you name it, you call it jealousy, anger, greed; so you have created immediately the observer and the observed, the experiencer and the experienced. When there is the experiencer and the experienced, then the experiencer tries to modify the experience, change it, remember things about it and so on, and therefore maintains the division between himself and the experienced.

您能够非常简单，非常轻松地亲自去实验。 下一次，当你生气、嫉妒、贪婪、暴力或其他任何情景时，注意你自己。 在那种状态下，“你”不存在。只存在这种状态。 那一刻，之后的那一秒，你命名它，你给它取名字，你称之为嫉妒、愤怒、贪婪； 因此，你立即创造出观察者和被观察者，体验者和被体验的。 当有体验者和体验时， 然后体验者尝试修改体验，改变它，记住有关它的事情等等， 因此维持着他自己和体验之间的分歧。

If you don't name that feeling - which means you are not seeking a result, you are not condemning, you are merely silently aware of the feeling - then you will see that in that state of feeling, of experiencing, there is no observer and no observed, because the observer and the observed are a joint phenomenon and so there is only experiencing.

如果你没有命名那种感觉 —— 也就意味着你不是在寻求结果， 你不是在谴责，你只是安静地意识这种感觉。 —— 然后你会看到，在那种感觉、体验的状态中， 没有观察者，也没有被观察者， 因为观察者和被观察者是一种共同的现象，所以只有体验。

Therefore introspection and awareness are entirely different. Introspection leads to frustration, to further conflict, for in it is implied the desire for change and change is merely a modified continuity. Awareness is a state in which there is no condemnation, no justification or identification, and therefore there is understanding; in that state of passive, alert awareness there is neither the experiencer nor the experienced.

因此，反省和意识是完全不同的。 反省导致沮丧，进一步的冲突， 因为其中隐含着对改变的渴望，而改变只是一种调整后的延续。 意识是一种没有谴责、没有理由或认同的状态， 因此有理解； 在这种被动的、警觉的意识状态中，既没有体验者，也没有被体验者。

Introspection, which is a form of self-improvement, of self-expansion, can never lead to truth, because it is always a process of self-enclosure; whereas awareness is a state in which truth can come into being, the truth of what is, the simple truth of daily existence.

反省，是一种自我完善、自我扩张的形式，永远不能导向真理， 因为它始终是一个自我封闭的过程； 而意识是一种能够显现真理的状态， 什么是真理，是日常生活中，简单的事实。

It is only when we understand the truth of daily existence that we can go far. You must begin near to go far but most of us want to jump, to begin far without understanding what is close. As we understand the near, we shall find the distance between the near and the far is not. There is no distance - the beginning and the end are one.

只有理解日常生活的这种真实，我们才能走得更远。 你必须从近处开始，才能走得更远，但我们大多数人都想跳，从远方开始，而不去理解什么是近。 当我们理解近处时，我们会发现近处和远处之间的距离是不存在的。 没有距离 —— 起点和终点是一样的。

Question: You have often talked of relationship. What does it mean to you?

问：你经常谈到关系。它对你意味着什么？

Krishnamurti: First of all, there is no such thing as being isolated. To be is to be related and without relationship there is no existence. What do we mean by relationship? It is an interconnected challenge and response between two people, between you and me, the challenge which you throw out and which I accept or to which I respond; also the challenge I throw out to you.

克里希那穆提：首先，没有处于隔绝之中的事物。 存在就是关系，没有关系就不存在。 我们所说的关系是什么意思？ 它是两个人之间，你和我之间相互关联的挑战和回应， 你抛出这个挑战，我接受或回应这个挑战； 也就是我向你抛出了我的挑战。

The relationship of two people creates society; society is not independent of you and me; the mass is not by itself a separate entity but you and I in our relationship to each other create the mass, the group, the society.

两个人的关系创造了社会； 社会不是独立于你我； 群众本身没有与这个实体分开 但是你和我在彼此的关系中创造出群众、组织和这个社会。

Relationship is the awareness of interconnection between two people. What is that relationship generally based on? Is it not based on so-called interdependence, mutual assistance? At least, we say it is mutual help, mutual aid and so on, but actually, apart from words, apart from the emotional screen which we throw up against each other, what is it based upon?

关系是两个人之间相互联系的意识。 这种关系通常基于什么？ 难道它不是基于所谓的相互依存、互助吗？ 至少，我们说它是互助，互援等等， 但实际上，除了这些文字，除了我们互相抛出的情感屏幕， 它基于什么？

On mutual gratification, is it not? If I do not please you, you get rid of me; if I please you, you accept me either as your wife or as your neighbour or as your friend. That is the fact.

基于相互满意，它不是吗？ 如果我不讨好你，你就摆脱我； 如果我取悦于你，你要么接受我作为你的妻子，要么作为你的邻居，要么作为你的朋友。 那就是事实。

What is it that you call the family? Obviously it is a relationship of intimacy, of communion. In your family, in your relationship with your wife, with your husband, is there communion? Surely that is what we mean by relationship, do we not? Relationship means communion without fear, freedom to understand each other, to communicate directly. Obviously relationship means that - to be in communion with another. Are you?

你所说的家庭是什么东西？ 显然，它是一种亲密、共融的关系。 在你的家庭中，在你与妻子的关系中，与丈夫的关系中，有共融吗？ 当然，那就是我们所说的关系，不是吗？ 关系意味着无所畏惧的共融，自由地相互理解，直接沟通。 显然，关系意味那 —— 与别人共融。你是吗？

Are you in communion with your wife? Perhaps you are physically but that is not relationship. You and your wife live on opposite sides of a wall of isolation, do you not? You have your own pursuits, your ambitions, and she has hers. You live behind the wall and occasionally look over the top - and that you call relationship. That is a fact, is it not? You may enlarge it, soften it, introduce a new set of words to describe it. but that is the fact - that you and another live in isolation, and that life in isolation you call relationship.

你和你的妻子共融吗？ 也许你是在身体上，但那不是关系。 你和你的妻子生活在隔离墙的两边，不是吗？ 你有自己的追求，你的雄心，她有她的。 你住在墙后，偶尔会爬上去看一眼 —— 你称之为关系。 那是事实，不是吗？ 你可以扩大它，软化它，引入一组新的词语来描述它。 但那是事实 —— 你和别人生活在隔离之中，而那种隔离的生命，你称之为关系。

If there is real relationship between two people, which means there is communion between them, then the implications are enormous. Then there is no isolation; there is love and not responsibility or duty. It is the people who are isolated behind their walls who talk about duty and responsibility. A man who loves does not talk about responsibility - he loves. Therefore he shares with another his joy, his sorrow, his money.

如果两个人之间有真正的关系，就意味着他们之间有共融， 那么影响是巨大的。 那就没有隔离；有爱，而不是责任或义务。 那些被隔离在墙后的人在谈论义务和责任。 一个爱的人不谈论责任 —— 他爱。 因此，他与别人分享他的欢乐，他的悲伤，他的金钱。

Are your families such? Is there direct communion with your wife, with your children? Obviously not. Therefore the family is merely an excuse to continue your name or tradition, to give you what you want, sexually or psychologically, so the family becomes a means of self-perpetuation, of carrying on your name. That is one kind of immortality, one kind of permanency.

你的家人是这样的吗？ 与你的妻子、你的孩子有直接的共融吗？ 显然没有。 因此，家庭只是延续你的名字或传统的借口， 给你想要的，在性欲上或心理上， 因此，家庭成为自我延续的手段，成为继承你名字的手段。 那是一种不朽，一种永恒。

The family is also used as a means of gratification. I exploit others ruthlessly in the business world, in the political or social world outside, and at home I try to be kind and generous. How absurd! Or the world is too much for me, I want peace and I go home. I suffer in the world and I go home and try to find comfort. So I use relationship as a means of gratification, which means I do not want to be disturbed by my relationship.

家庭也被用作满意的手段。 我在商业世界，在外面的政治或社会世界中无情地剥削他人， 在家里，我尽量善良和慷慨。 多么荒谬！ 或者这个世界对我来说，太难以承受了，我想要和平，我要回家。 我在这个世界上受苦，我回家试图寻找安慰。 所以我用关系作为满意的手段， 这意味着我不想被我的关系打扰。

Thus relationship is sought where there is mutual satisfaction, gratification; when you do not find that satisfaction you change relationship; either you divorce or you remain together but seek gratification elsewhere or else you move from one relationship to another till you find what you seek - which is satisfaction, gratification, and a sense of self-protection and comfort. After all, that is our relationship in the world, and it is thus in fact.

因此，在相互满意、满足的地方寻求关系； 当你找不到那种满足感时，你会改变关系； 你们要么离婚，要么仍然在一起，但是在别处寻求满意， 要么你就会从一种关系转移到另一种关系，一直到找到你所寻求的。 —— 也就是满意，满足，以及自我保护和安逸。 毕竟，那就是我们在这个世界上的关系，事实也是如此。

Relationship is sought where there can be security, where you as an individual can live in a state of security, in a state of gratification, in a state of ignorance - all of which always creates conflict, does it not? If you do not satisfy me and I am seeking satisfaction, naturally there must be conflict, because we are both seeking security in each other; when that security becomes uncertain you become jealous, you become violent, you become possessive and so on. So relationship invariably results in possession in condemnation, in self-assertive demands for security, for comfort and for gratification, and in that there is naturally no love.

在有安全的地方寻求关系， 你作为一个个体可以生活在一种安全状态、一种满意状态、一种无知状态 —— 所有这些总是在制造冲突，不是吗？ 如果你不满足我，而我在寻求满足，自然地，必定有冲突， 因为我们都在彼此身上寻求安全； 当这种安全变得不确定时，你就变得嫉妒，你变得暴力，你变得具有占有欲等等。 因此，关系总是导致占有、谴责、自作主张的要求安全感， 为了舒服和满足，自然地，就没有爱。

We talk about love, we talk about responsibility, duty, but there is really no love; relationship is based on gratification, the effect of which we see in the present civilization. The way we treat our wives, children, neighbours, friends is an indication that in our relationship there is really no love at all. It is merely a mutual search for gratification. As this is so, what then is the purpose of relationship? What is its ultimate significance?

我们谈爱，我们谈责任、义务，却真的不爱； 关系是建立在满足的基础上的，我们在当前的文明中看到这种满足的效果。 我们对待我们的妻子、孩子、邻居、朋友的方式，就是一个迹象 在我们的关系中，真的根本没有爱。它只是对满足的相互寻求。 既然如此，那么关系的意图是什么？ 它终极的意义是什么？

If you observe yourself in relationship with others, do you not find that relationship is a process of self-revelation? Does not my contact with you reveal my own state of being if I am aware, if I am alert enough to be conscious of my own reaction in relationship? Relationship is really a process of self-revelation, which is a process of self-knowledge; in that revelation there are many unpleasant things, disquieting, uncomfortable thoughts, activities.

如果你观察自己与他人的关系， 难道你不觉得关系是一个自我揭露的过程吗？ 如果我有意识，如果我足够警觉，意识到自己在关系中的反应， 我与你之间的联系不是揭露了我自己的存在状态吗？ 关系其实就是一个自我揭露的过程，一个自我认识的过程； 在那个揭露中，有许多不愉快的东西，令人不安的，不舒服的思想和活动。

Since I do not like what I discover, I run away from a relationship which is not pleasant to a relationship which is pleasant. Therefore, relationship has very little significance when we are merely seeking mutual gratification but becomes extraordinarily significant when it is a means of self-revelation and self-knowledge.

因为我不喜欢我所发现的东西， 我逃避一段不愉快的关系，而转向一段愉快的关系。 因此，当我们只是寻求相互满足时，关系的意义很小。 但当它成为揭露自我和自我认识的一种手段时，它就变得异常重要。

After all, there is no relationship in love, is there? It is only when you love something and expect a return of your love that there is a relationship. When you love, that is when you give yourself over to something entirely, wholly, then there is no relationship.

毕竟，在恋爱中没有关系，有吗？ 只有当你爱某个东西并期待你的爱得到回报时，才有一种关系。 当你爱时，也就是当你把你自己完整的交给某个东西时，那么就没有关系。

If you do love, if there is such a love, then it is a marvellous thing. In such love there is no friction, there is not the one and the other, there is complete unity. It is a state of integration, a complete being. There are such moments, such rare, happy, joyous moments, when there is complete love, complete communion.

如果你真的爱，如果有这样的爱，那么它是一个神奇的东西。 在这样的爱中，没有摩擦，没有一个和另一个，有完整的一。 它是一种综合的状态，一种完整的存在。 当有完全的爱、完全的共融时，就有这样的时刻，这样罕见的、快乐的、喜悦的时刻。

What generally happens is that love is not what is important but the other, the object of love becomes important; the one to whom love is given becomes important and not love itself. Then the object of love, for various reasons, either biological, verbal or because of a desire for gratification, for comfort and so on, becomes important and love recedes. Then possession, jealousy and demands create conflict and love recedes further and further; the further it recedes, the more the problem of relationship loses its significance, its worth and its meaning.

通常发生的是，爱不重要，而是另一个，爱的对象变得重要； 被给予爱的人变得重要，而不是爱本身。 然后爱的对象，出于各种原因，无论是生理上的，还是口头上的 或者因为对满足、舒适等的欲望，变得重要，爱消退了。 然后是占有、嫉妒和各种要求，制造出冲突，爱却越来越远； 它越往后退， 关系的问题就越是失去了它的重要性、价值和意义。 Therefore, love is one of the most difficult things to comprehend. It cannot come through an intellectual urgency, it cannot be manufactured by various methods and means and disciplines. It is a state of being when the activities of the self have ceased; but they will not cease if you merely suppress them, shun them or discipline them.

因此，爱是最难理解的东西之一。 它不能通过智力上的紧迫性而出现， 它不能通过各种方法、手段和纪律来制造。 它是一种存在状态，当自我的活动停止时； 但是，如果你只是压制它们、回避或管教它们，它们就不会停止。

You must understand the activities of the self in all the different layers of consciousness. We have moments when we do love, when there is no thought, no motive, but those moments are very rare. Because they are rare we cling to them in memory and thus create a barrier between living reality and the action of our daily existence.

你必须理解这位自我在意识的一切层面上的活动。 我们有爱的时刻，就没有思想，没有动机，但那些时刻非常罕见。 因为它们很少见，所以我们在记忆中紧紧抓住它们 从而在活生生的现实和我们日常生活的行为之间制造出一道屏障。

In order to understand relationship it is important to understand first of all what is, what is actually taking place in our lives, in all the different subtle forms; and also what relationship actually means. Relationship is self-revelation. it is because we do not want to be revealed to ourselves that we hide in comfort, and then relationship loses its extraordinary depth, significance and beauty.

为了理解关系，首先要理解什么是， 我们生活中实际发生的事情，以各种不同的微妙形式； 还包括关系的实际含义。 关系是自我揭露。 正是因为我们不想被暴露，我们才躲在安慰中， 然后关系就失去了它非凡的深度、意义和美丽。

There can be true relationship only when there is love but love is not the search for gratification. Love exists only when there is self-forgetfulness, when there is complete communion, not between one or two, but communion with the highest; and that can only take place when the self is forgotten.

只有当有爱时，才会有真正的关系，但爱不是寻求满足。 只有当自我忘却的时候，爱才会存在， 当有完全的共融时，不是在一两个人之间，而是与最高的共融； 那样，在自我被忘却时，才能发生。

Question: How can we solve our present political chaos and the crisis in the world? Is there anything an individual can do to stop the impending war?

问：在这个世界上，如何解决当前的政治混乱和危机？ 个人可以做些什么来阻止即将到来的战争？

Krishnamurti: War is the spectacular and bloody projection of our everyday life, is it not? War is merely an outward expression of our inward state, an enlargement of our daily action. It is more spectacular, more bloody, more destructive, but it is the collective result of our individual activities. Therefore, you and I are responsible for war and what can we do to stop it?

克里希那穆提：战争是我们日常生命的壮观而血腥的投射，不是吗？ 战争只是我们内在状态的外在表现，是我们日常行动的扩大。 它更壮观，更血腥，更具毁灭性， 但它是我们个人活动的集体结果。 因此，你和我对战争负有责任，我们能做些什么来阻止它？

Obviously the ever-impending war cannot be stopped by you and me, because it is already in movement; it is already taking place, though at present chiefly on the psychological level. As it is already in movement, it cannot be stopped - the issues are too many, too great, and are already committed.

显然，你我无法阻止这场迫在眉睫的战争，因为它已经在进行中； 它已经在发生，尽管目前主要是在心理层面上。 由于它已经在运动中，因此无法停止 —— 问题太多，太大，并且已经犯下。

But you and I, seeing that the house is on fire, can understand the causes of that fire, can go away from it and build in a new place with different materials that are not combustible, that will not produce other wars. That is all that we can do. You and I can see what creates wars, and if we are interested in stopping wars, then we can begin to transform ourselves, who are the causes of war.

但是你和我，看到房子着火了， 可以理解火灾的原因，可以远离它， 用不燃的不同材料建造一个新的地方，那就不会产生其它的战争。 这就是我们所能做的。 你和我可以看到是什么引发了战争，如果我们有兴趣停止战争， 然后我们就可以开始改变我们自己，也就是战争的原因。

An American lady came to see me a couple of years ago, during the war. She said she had lost her son in Italy and that she had another son aged sixteen whom she wanted to save; so we talked the thing over. I suggested to her that to save her son she had to cease to be an American; she had to cease to be greedy, cease piling up wealth, seeking power, domination, and be morally simple - not merely simple in clothes, in outward things, but simple in her thoughts and feelings, in her relationships. She said, "That is too much. You are asking far too much. I cannot do it, because circumstances are too powerful for me to alter". Therefore she was responsible for the destruction of her son.

几年前，在战争期间，一位美国女士来看我。 她说她在意大利失去了儿子， 她有另一个十六岁的儿子，她想救他；所以我们把谈论这件事。 我向她建议，为了拯救她的儿子，她必须不再是美国人； 她必须停止贪婪，停止积累财富，停止寻求权力，支配， 在道德上要简单 —— 不仅仅是在衣服上，在外在的东西上简单， 而是在她的想法和感觉中，在她的人际关系中简单。 她说，“那太过分了。你的要求太多了。 我做不到，因为环境太强大了，我无法改变”。 因此，她要为她儿子的毁灭负责。

Circumstances can be controlled by us, because we have created the circumstances. Society is the product of relationship, of yours and mine together. If we change in our relationship, society changes; merely to rely on legislation, on compulsion, for the transformation of outward society, while remaining inwardly corrupt, while continuing inwardly to seek power, position, domination, is to destroy the outward, however carefully and scientifically built. That which is inward is always overcoming the outward.

环境可以由我们控制，因为我们创造了环境。 社会是关系的产物，是你和我的关系的产物。 如果我们的关系发生变化，社会也会发生变化； 仅仅依靠立法，依靠强制，来改造外在的社会， 同时保持内在的腐败， 同时继续向内寻求权力、地位、支配，就是摧毁外在的社会， 不论它是多么精心和科学地被建造。 因为，内在总是战胜外在。

What causes war - religious, political or economic? Obviously belief, either in nationalism, in an ideology, or in a particular dogma. If we had no belief but goodwill, love and consideration between us, then there would be no wars. But we are fed on beliefs, ideas and dogmas and therefore we breed discontent. The present crisis is of an exceptional nature and we as human beings must either pursue the path of constant conflict and continuous wars, which are the result of our everyday action, or else see the causes of war and turn our back upon them.

是什么导致了战争 —— 宗教的、政治的或经济的？ 显然，是信仰，无论是民族主义、意识形态还是特定的教条。 如果我们之间没有信仰，只有善意、爱和体贴，那么就不会有战争。 但我们以信仰、想法和教条为食，因此我们滋养着不满。 目前的危机具有特殊的性质 我们作为人类必定是，要么走向不断冲突的道路，让战争持续， 这就是我们日常行为的结果， 要么看到战争的原因，并背弃它们。

Obviously what causes war is the desire for power, position, prestige, money; also the disease called nationalism, the worship of a flag; and the disease of organized religion, the worship of a dogma. All these are the causes of war; if you as an individual belong to any of the organized religions, if you are greedy for power, if you are envious, you are bound to produce a society which will result in destruction.

显然，导致战争的原因是对权力、地位、声望、金钱的欲望； 还有一种叫做民族主义的疾病，对旗帜的崇拜； 以及有组织的宗教疾病，对教条的崇拜。 所有这些都是战争的起因；如果您作为个人属于任何有组织的宗教， 如果你贪婪权力，如果你嫉妒， 你注定要产生一个将导致毁灭的社会。

So again it depends upon you and not on the leaders - not on so-called statesmen and all the rest of them. It depends upon you and me but we do not seem to realize that. If once we really felt the responsibility of our own actions, how quickly we could bring to an end all these wars, this appalling misery!

因此，这再次取决于你而不是领袖们 —— 而不是所谓的政治家和所有其他人。 这取决于你和我，但我们似乎没有意识到这一点。 如果一旦我们真的感到自己行为的责任， 我们能多么迅速地结束所有这些战争，这种骇人听闻的悲惨！

But you see, we are indifferent. We have three meals a day, we have our jobs, we have our bank accounts, big or little, and we say, "For God's sake, don't disturb us, leave us alone". The higher up we are, the more we want security, permanency, tranquillity, the more we want to be left alone, to maintain things fixed as they are; but they cannot be maintained as they are, because there is nothing to maintain.

但你看，我们无动于衷。 我们一日三餐，我们有工作，我们有银行账户，或多或少， 我们说：“看在上帝的份上，不要打扰我们，别管我们”。 我们越高，我们就越想要安全、永久、安宁， 我们就越想独善其身，去维持事物的原样； 但是它们不能按原样维持，因为没有什么可以维持。

Everything is disintegrating. We do not want to face these things, we do not want to face the fact that you and I are responsible for wars. You and I may talk about peace, have conferences, sit round a table and discuss, but inwardly, psychologically, we want power, position, we are motivated by greed. We intrigue, we are nationalistic, we are bound by beliefs, by dogmas, for which we are willing to die and destroy each other. Do you think such men, you and I, can have peace in the world?

一切都在瓦解。 我们不想面对这些事情，我们不想面对你我应对战争负责的事实。 你和我可以谈论和平，开会，围坐在桌子旁讨论， 但在内心，心理上，我们想要权力，地位，我们受到贪婪的驱使。 我们阴谋诡计，我们民族大义， 我们被信仰、教条所束缚，我们愿意为此而死，互相毁灭。 你认为这样的人，你和我，可以拥有世界和平吗？

To have peace, we must be peaceful; to live peacefully means not to create antagonism. Peace is not an ideal. To me, an ideal is merely an escape, an avoidance of what is, a contradiction of what is. An ideal prevents direct action upon what is. To have peace, we will have to love, we will have to begin not to live an ideal life but to see things as they are and act upon them, transform them.

要有和平，我们必须是和平的；和平生活意味着不制造敌对。 和平不是一种理想。 对我来说，理想只是一种逃避，一种对现状的回避，一种现存的矛盾。 理想阻止了对现状的直接行动。 为了拥有和平，我们将不得不去爱，我们将不得不开始不过理想的生活 而是要看到事物本来的样子并对它们采取行动，改变它们。

As long as each one of us is seeking psychological security, the physiological security we need - food, clothing and shelter - is destroyed. We are seeking psychological security, which does not exist; and we seek it, if we can, through power, through position, through titles, names - all of which is destroying physical security. This is an obvious fact, if you look at it.

只要我们每个人都在寻求心理安全， 那么，我们所必需的人身安全 —— 食物、衣服和住所 —— 就在被摧毁。 我们正在寻求心理安全，也就是那不存在的东西； 而我们在寻求它，如果我们能，通过权力，通过地位，通过头衔，名字 —— 所有这些都在破坏人身安全。 这是一个显而易见的事实，如果你去看它。

To bring about peace in the world, to stop all wars, there must be a revolution in the individual, in you and me. Economic revolution without this inward revolution is meaningless, for hunger is the result of the maladjustment of economic conditions produced by our psychological states - greed, envy, ill will and possessiveness.

要实现世界和平，停止一切战争， 必须有一场革命，在个人、在你和我的里面。 没有这种内在革命，经济革命是没有意义的， 因为饥饿是由我们心理状态而导致的经济失调的结果 —— 贪婪、嫉妒、恶意和占有欲。

To put an end to sorrow, to hunger, to war, there must be a psychological revolution and few of us are willing to face that. We will discuss peace, plan legislation, create new leagues, the United Nations and so on and on; but we will not win peace because we will not give up our position, our authority, our money, our properties, our stupid lives.

要结束悲伤，饥饿，战争， 必须有一场心理革命，我们中很少有人愿意面对它。 我们会讨论和平，规划立法，建立新的联盟，联合国等等； 但我们不会赢得和平， 因为我们不会放弃我们的地位、我们的权威、我们的金钱、我们的财产、我们愚蠢的生活。

To rely on others is utterly futile; others cannot bring us peace. No leader is going to give us peace, no government, no army, no country. What will bring peace is inward transformation which will lead to outward action. Inward transformation is not isolation, is not a withdrawal from outward action. On the contrary, there can be right action only when there is right thinking and there is no right thinking when there is no self-knowledge. Without knowing yourself, there is no peace.

依赖他人是完全徒劳的； 他人不能给我们带来和平。 没有领导人会给我们和平，没有政府，没有军队，没有国家。 带来和平的是内在的转变，这将导致外在的行为。 内在的转变不是隔离的，不是从外在的行为中退缩。 相反，只有正确的思考，才有正确的行为 而没有自知之明，就没有正确的思考。 不认识你自己，就没有和平。

To put an end to outward war, you must begin to put an end to war in yourself. Some of you will nod your heads and say, "I agree", and go outside and do exactly the same as you have been doing for the last ten or twenty years. Your agreement is merely verbal and has no significance, for the world's miseries and wars are not going to be stopped by your casual assent.

为了结束外在的战争，你必须开始结束你自己的战争。 你们中的一些人会点头说，“我同意”， 走到外面，却做着与过去十年或二十年完全相同的事情。 你的同意只是口头上的，没有任何意义 世界的苦难和战争不会被你随口的同意所阻止。 They will be stopped only when you realize the danger, when you realize your responsibility, when you do not leave it to somebody else. If you realize the suffering, if you see the urgency of immediate action and do not postpone, then you will transform yourself; peace will come only when you yourself are peaceful, when you yourself are at peace with your neighbour.

只有当你意识到危险时， 当你意识到你的责任时，当你不把它留给别人时，它们才会被阻止。 如果你意识到苦难，如果你看到立即行动的紧迫性，不推迟， 那么，你会转变你自己； 只有当你自己和平时， 当你自己与邻居和平相处时，和平才会到来。

Question: How am I to get rid of fear, which influences all my activities?

问题：我如何摆脱恐惧，这个影响我一切活动的东西？

Krishnamurti: What do we mean by fear? Fear of what? There are various types of fear and we need not analyse every type. But we can see that fear comes into being when our comprehension of relationship is not complete. Relationship is not only between people but between ourselves and nature, between ourselves and property, between ourselves and ideas; as long as that relationship is not fully understood, there must be fear.

克里希那穆提：我们所说的恐惧是什么意思？在怕什么？ 恐惧有多种类型，我们不需要分析每一种类型。 但是我们能看到，当我们对关系的理解不完整时，恐惧就会产生。 关系不仅在人与人之间，还在我们和自然之间， 我们自己和财产之间，我们自己和想法之间； 只要这种关系没有被完全理解，就一定有恐惧。

Life is relationship. To be is to be related and without relationship there is no life. Nothing can exist in isolation; so long as the mind is seeking isolation, there must be fear. Fear is not an abstraction; it exists only in relation to something.

生命就是关系。 存在就是相关，没有关系就没有生命。 没有什么可以隔离地存在；只要头脑在寻求隔离，就一定有恐惧。 恐惧不是一个抽象概念；它只存在于与某个东西的关联中。

The question is, how to be rid of fear? First of all, anything that is overcome has to be conquered again and again. No problem can be finally overcome, conquered; it can be understood but not conquered. They are two completely different processes and the conquering process leads to further confusion, further fear. To resist, to dominate, to do battle with a problem or to build a defence against it is only to create further conflict, whereas if we can understand fear, go into it fully step by step, explore the whole content of it, then fear will never return in any form.

问题是，如何摆脱恐惧？ 首先，任何被克服的东西都必须一次又一次地被征服。 没有问题可以最终克服，征服；它可以被理解，但不能被征服。 它们是两个完全不同的过程，征服的过程会导致进一步的混乱，进一步的恐惧。 抵抗、支配、与问题作斗争或建立防御，只会制造进一步的冲突， 然而，如果我们能理解恐惧，一步一步地完全进入它，探索它的全部内容， 那么恐惧永远不会以任何形式回归。

As I said, fear is not an abstraction; it exists only in relationship. What do we mean by fear? Ultimately we are afraid, are we not?, of not being, of not becoming. Now, when there is fear of not being, of not advancing, or fear of the unknown, of death, can that fear be overcome by determination, by a conclusion, by any choice?

正如我所说，恐惧不是一个抽象的概念；它只存在于关系中。 我们所说的恐惧是什么意思？我们极度地害怕，不是吗？ 不能存活，无法成为。 现在，当害怕活不了，害怕无法进步，或者害怕未知，害怕死亡的时候， 这种恐惧能通过决心、某个结论和任何选择来克服吗？

Obviously not. Mere suppression, sublimation, or substitution, creates further resistance, does it not? Therefore fear can never be overcome through any form of discipline, through any form of resistance. That fact must be clearly seen, felt and experienced: fear cannot be overcome through any form of defence or resistance nor can there be freedom from fear through the search for an answer or through mere intellectual or verbal explanation.

显然不能。 单纯的压制、升华或替代，创造进一步的抵抗，不是吗？ 因此，恐惧永远无法通过任何形式的纪律，通过任何形式的抵抗来克服。 必须清楚地看到、感受到和体验这一事实： 恐惧无法通过任何形式的防御或抵抗来克服 也不可能有通过寻找一个答案， 或者仅仅通过智力或口头的解释而从恐惧中解放。

Now what are we afraid of? Are we afraid of a fact or of an idea about the fact? Are we afraid of the thing as it is, or are we afraid of what we think it is? Take death, for example. Are we afraid of the fact of death or of the idea of death?

现在，我们怕什么？ 我们害怕一个事实还是对这个事实的一个想法？ 我们是害怕事物的本来样子，还是害怕我们想出来的东西？ 以死亡为例。 我们害怕死亡这个事实，还是害怕死亡的想法？

The fact is one thing and the idea about the fact is another. Am I afraid of the word `death' or of the fact itself? Because I am afraid of the word, of the idea, I never understand the fact, I never look at the fact, I am never in direct relation with the fact.

事实是一回事，关于事实的想法是另一回事。 我害怕“死亡”这个词，还是害怕事实本身？ 因为我害怕这个词，害怕这个想法，我从来不理解事实，我从来不看这个事实， 我从不与这个事实有直接的关联。

It is only when I am in complete communion with the fact that there is no fear. If I am not in communion with the fact, then there is fear, and there is no communion with the fact so long as I have an idea, an opinion, a theory, about the fact, so I have to be very clear whether I am afraid of the word, the idea or of the fact.

只有当我完全地融入这个事实，那么就没有恐惧。 如果我不与事实共融，就有恐惧， 只要我对这个事实有一个想法、一个观点、一个理论，就没有与事实的交流， 所以我必须非常清楚：我所害怕的，是这个词，这个想法还是这个事实。

If I am face to face with the fact, there is nothing to understand about it: the fact is there, and I can deal with it. If I am afraid of the word, then I must understand the word, go into the whole process of what the word, the term, implies.

如果我面对这个事实，就没有什么可理解的了： 事实就在那里，我可以处理它。 如果我害怕这个词， 那么我必须理解这个词，进入这个词，这个术语所暗示的整个过程。

For example, one is afraid of loneliness, afraid of the ache, the pain of loneliness. Surely that fear exists because one has never really looked at loneliness, one has never been in complete communion with it. The moment one is completely open to the fact of loneliness one can understand what it is, but one has an idea, an opinion about it, based on previous knowledge; it is this idea, opinion, this previous knowledge about the fact, that creates fear. Fear is obviously the outcome of naming, of terming, of projecting a symbol to represent the fact; that is fear is not independent of the word, of the term.

如比，一个人害怕孤独，害怕疼痛，害怕孤独的痛苦。 当然，这种恐惧之所以存在，是因为一个人从来没有真正地看孤独， 一个人从未与它完全地共融。 当一个人完全对孤独这个事实敞开的那一刻，他就能理解它是什么， 但是，一个人对它有一个想法，一个观点，基于以前的知识； 正是这种想法，观点，这种对事实的以前的知识，制造出恐惧。 恐惧显然就是出自于命名、称呼、投射一个符号来代表事实； 那就是恐惧不是独立于这个词，这个术语的原因。

I have a reaction, say, to loneliness; that is I say I am afraid of being nothing. Am I afraid of the fact itself or is that fear awakened because I have previous knowledge of the fact, knowledge being the word, the symbol, the image? How can there be fear of a fact? When I am face to face with a fact, in direct communion with it, I can look at it, observe it; therefore there is no fear of the fact. What causes fear is my apprehension about the fact, what the fact might be or do.

比如说，我对孤独有一种反应；那就是我说，我害怕什么都不是。 我害怕这个事实本身吗？ 还是因为拥有关于这个事实的知识而唤醒了恐惧？ —— 知识就是文字、符号、形象。 怎么会有对一个事实的恐惧？ 当我面对一个事实，与它直接交流时，我可以看它，观察它； 因此，对这个事实没有恐惧。 引起恐惧的是我对这个事实的忧虑，这个事实可能是什么或做什么。

It is my opinion, my idea, my experience, my knowledge about the fact, that creates fear. So long as there is verbalization of the fact, giving the fact a name and therefore identifying or condemning it, so long as thought is judging the fact as an observer, there must be fear. Thought is the product of the past, it can only exist through verbalization, through symbols, through images; so long as thought is regarding or translating the fact, there must be fear.

它是我的观点，我的想法，我的体验，我对事实的知识，是它制造出恐惧。 只要有对事实的言语表达， 给事实一个名字，从而识别或谴责它， 只要思想作为观察者在判断事实，就一定有恐惧。 思想是过去的产物，它只能通过言语化、通过符号、通过图像而存在； 只要思想在思考或翻译事实，就一定有恐惧。

Thus it is the mind that creates fear, the mind being the process of thinking. Thinking is verbalization. You cannot think without words, without symbols, images; these images, which are the prejudices, the previous knowledge, the apprehensions of the mind, are projected upon the fact, and out of that there arises fear.

因此，是这颗头脑创造出恐惧，头脑就是思考过程。 思考就是语言化。 没有文字，没有符号和图像，你就不能思考； 这些形象，也就是偏见，是以前的知识，是头脑的忧虑， 被投射到这个事实上，从而升起了恐惧。

There is freedom from fear only when the mind is capable of looking at the fact without translating it, without giving it a name, a label. This is quite difficult, because the feelings, the reactions, the anxieties that we have, are promptly identified by the mind and given a word. The feeling of jealousy is identified by that word. Is it possible not to identify a feeling, to look at that feeling without naming it?

要从恐惧中解放 只有当头脑能够看见事实而不翻译它，不给它一个名字，一个标签。 这是相当困难的， 因为我们的感受、反应、焦虑，都会被头脑迅速识别并给出一个词。 嫉妒的感觉就是这个词。 有没有可能不识别一种感觉，去看这种感觉而不命名它？

It is the naming of the feeling that gives it continuity, that gives it strength. The moment you give a name to that which you call fear, you strengthen it; but if you can look at that feeling without terming it, you will see that it withers away. Therefore if one would be completely free of fear it is essential to understand this whole process of terming, of projecting symbols, images, giving names to facts. There can be freedom from fear only when there is self-knowledge. Self-knowledge is the beginning of wisdom, which is the ending of fear.

正是感觉的命名赋予了它连续性，赋予了它力量。 当你给你称之为恐惧的东西起名字的那一刻，你就加强了它； 但是如果你能不去称呼它，只是看这种感觉，你会看到它的枯萎。 因此，如果一个人想完全没有恐惧， 就必须理解这整个过程，包括术语，投射出符号，图像，为事实命名。 只有当有自我认识时，才能免于恐惧。 自我认识是智慧的开始，智慧是恐惧的终结。

Question: I am not interested in anything, but most people are busy with many interests. I don't have to work, so I don't. Should I undertake some useful work?

问：我对任何事情都不感兴趣，但大多数人都忙于许多兴趣。 我不必工作，所以我不需要。我承担一些有用的工作吗？

Krishnamurti: Become a social worker or a political worker or a religious worker - is that it? Because you have nothing else to do, therefore you become a reformer! If you have nothing to do, if you are bored, why not be bored? Why not be that? If you are in sorrow, be sorrowful. Don't try to find a way out of it, because your being bored has an immense significance, if you can understand it, live with it.

克里希那穆提：成为一名社会工作者、政治工作者或宗教工作者 —— 是那样吗？ 因为你无事可做，所以你成为一个改革者！ 如果你无事可做，如果你无聊，为什么不无聊呢？为什么不呢？ 如果你在悲伤中，就悲伤。 不要试图去找摆脱它的方法， 因为你的无聊具有巨大的意义，如果你能理解它，陪着它。

If you say, "I am bored, therefore I will do something else", you are merely try to escape from boredom, and, as most of our activities are escapes, you do much more harm socially and in every other way. The mischief is much greater when you escape than when you are what you are and remain with it. The difficulty is, how to remain with it and not run away; as most of our activities are a process of escape it is immensely difficult for you to stop escaping and face it. Therefore I am glad if you are really bored and I say, "Full stop, let's stay there, let's look at it. Why should you do anything?"

如果你说，“我很无聊，所以我会做别的事情”，你只是在试图逃避无聊， 而且，由于我们的大多数活动都是逃避，您在社会和其他方面造成的伤害要大得多。 当你逃跑时，比起你的现状并停留于此，所造成的灾难要大得多。 困难在于，如何停下而不逃跑； 由于我们的大多数活动都是逃避，因此您很难停止逃避并面对它。 因此，如果你真的无聊，我很高兴，我说， “句号，我们呆在那里，让我们看它。你为什么要做任何事情？”

If you are bored, why are you bored? What is the thing called boredom? Why is it that you are not interested in anything? There must be reasons and causes which have made you dull: suffering, escapes, beliefs, incessant activity, have made the mind dull, the heart unpliable. If you could find out why you are bored, why there is no interest, then surely you would solve the problem, wouldn't you?

如果你无聊，你为什么无聊？ 什么叫无聊？ 为什么你对任何事情都不感兴趣？ 一定有理由和原因使你变得迟钝： 痛苦、逃避、信仰、不停的活动，使头脑变得迟钝，使心灵变得不灵活。 如果你能找出你为什么无聊，为什么没有兴趣， 那你肯定会解决问题，不是吗？

Then the awakened interest will function. If you are not interested in why you are bored, you cannot force yourself to be interested in an activity, merely to be doing something - like a squirrel going round in a cage.

然后，唤醒的兴趣就会起作用。 如果你对你为什么无聊不感兴趣， 你仅仅去做某些事情，并不能强迫你自己对一项活动感兴趣 —— 就像一只松鼠在笼子里转来转去。

I know that this is the kind of activity most of us indulge in. But we can find out inwardly, psychologically, why we are in this state of utter boredom; we can see why most of us are in this state: we have exhausted ourselves emotionally and mentally; we have tried so many things, so many sensations, so many amusements, so many experiments, that we have become dull, weary.

我知道这是我们大多数人沉迷于的活动。 但是我们可以从内心，从心理上找出为什么我们处于这种完全无聊的状态； 我们可以看到为什么我们大多数人都处于这种状态： 我们在情感上和精神上都筋疲力尽； 我们尝试了很多东西，很多感觉，这么多的娱乐，那么多的实验， 却使我们变得沉闷，疲惫。

We join one group, do everything wanted of us and then leave it; we then go to something else and try that. If we fail with one psychologist, we go to somebody else or to the priest; if we fail there, we go to another teacher, and so on; we always keep going. This process of constantly stretching and letting go is exhausting, isn't it? Like all sensations, it soon dulls the mind.

我们加入一个小组，做我们想做的一切，然后离开它； 然后我们去别的地方试试。 如果我们对一位心理学家失败了，我们就会去找别人或牧师； 如果我们在那里失败了，我们就去找另一位老师，依此类推；我们总在继续前进。 这种不断伸手和放手的过程很累，不是吗？ 像所有的感觉一样，它很快就会使头脑变得迟钝。

We have done that, we have gone from sensation to sensation, from excitement to excitement, till we come to a point when we are really exhausted. Now, realizing that, don't proceed any further; take a rest. Be quiet. Let the mind gather strength by itself; don't force it.

我们已经那样做了， 我们从一种感觉到另一只感觉，从兴奋到兴奋，直到我们到了真正疲惫的地步。 现在，意识到这一点，别再继续了； 休息一下，安静。 让头脑自己积聚它的力量；别强迫它。

As the soil renews itself during the winter time, so, when the mind is allowed to be quiet, it renews itself. But it is very difficult to allow the mind to be quiet, to let it lie fallow after all this, for the mind wants to be doing something all the time. When you come to that point where you are really allowing yourself to be as you are - bored, ugly, hideous, or whatever it is - then there is a possibility of dealing with it.

正如土壤在冬季自我更新一样，当头脑被允许安静下来时，它也会自我更新。 但是很难让头脑安静，在这一切之后，让它休耕， 因为头脑一直想做某些事情。 当你到达那个地步，你真的允许你自己安于你的现状 —— 无聊，丑陋，可憎，或者其他什么 —— 然后有可能处理它。

What happens when you accept something, when you accept what you are? When you accept that you are what you are, where is the problem? There is a problem only when we do not accept a thing as it is and wish to transform it - which does not mean that I am advocating contentment; on the contrary.

当你接受某样东西时，当你接受你是什么时，在发生什么？ 当你接受你就是你自己时，问题在哪里？ 只有当我们不接受事物的原本而希望改变它时，才有问题 —— 这并不意味着我提倡知足；恰恰相反。

If we accept what we are, then we see that the thing which we dreaded, the thing which we called boredom, the thing which we called despair, the thing which we called fear, has undergone a complete change. There is a complete transformation of the thing of which we were afraid. That is why it is important, as I said, to understand the process, the ways of our own thinking.

如果我们接受我们是什么， 那么我们看到我们所害怕的东西，我们称之为无聊的东西， 我们称之为绝望的东西，我们称之为恐惧的东西，已经发生了彻底的变化。 我们害怕的事情发生了彻底的转变。 这就是为什么正如我所说，理解这个过程，理解我们自己的思考方式是很重要的。

Self-knowledge cannot be gathered through anybody, through any book, through any confession, psychology, or psychoanalyst. It has to be found by yourself, because it is your life; without the widening and deepening of that knowledge of the self, do what you will, alter any outward or inward circumstances, influences - it will ever be a breeding ground of despair, pain, sorrow.

自我认识不能通过任何人、任何书籍、任何忏悔、心理学或精神分析学家而抓取。 它必须由你自己找到，因为它是你的生命； 没有对自我认识的拓宽和深化， 随便你怎么做，改变任何外在或内在的环境，影响 —— 它将永远是绝望、痛苦、悲伤的温床。

To go beyond the self-enclosing activities of the mind, you must understand them; and to understand them is to be aware of action in relationship, relationship to things, to people and to ideas. In that relationship, which is the mirror, we begin to see ourselves, without any justification or condemnation; and from that wider and deeper knowledge oF the ways of our own mind, it is possible to proceed further; it is possible for the mind to be quiet, to receive that which is real.

要超越这颗头脑的自我封闭的活动，你必须理解它们； 理解它们就是意识到关系中的行动，与事物、人和想法的关系。 在这种关系中，这面镜子上，我们开始看到我们自己，不带任何的争辩或谴责； 从那里开始，拓宽和深入关于我们头脑运作方式的知识， 它可以进一步进行； 头脑是可能处于安静的，能接收那真实的东西。

Question: If I am perfectly honest, I have to admit that I resent, and at times hate, almost everybody. It makes my life very unhappy and painful. I understand intellectually that I am this resentment, this hatred; but I cannot cope with it. Can you show me a way?

问：如果我完全诚实，我必须承认我憎恨，有时几乎是憎恨每个人。 它让我的生命非常不快乐和痛苦。 我在智力上理解，我就是这种怨恨，这种仇恨；但我无法应付。 你能给我指条路吗？

Krishnamurti: What do we mean by `intellectually'? When we say that we understand something intellectually, what do we mean by that? Is there such a thing as intellectual understanding? Or is it that the mind merely understands the words, because that is our only way of communicating with each other? Can we, however, really understand anything merely verbally, mentally?

克里希那穆提：我们所说的“智力上”是什么意思？ 当我们说我们在智力上理解某事时，我们的意思是什么？ 有没有所谓的智力上的理解？ 还是头脑只是理解这些词语，因为这是我们彼此交流的唯一方式？ 然而，我们真的能仅仅从口头上、理智上理解任何事情吗？

That is the first thing we have to be clear about: whether so-called intellectual understanding is not an impediment to understanding. Surely understanding is integral, not divided, not partial? Either I understand something or I don't. To say to oneself, "I understand something intellectually", is surely a barrier to understanding. It is a partial process and therefore no understanding at all.

那是我们必须弄清楚的第一件事： 所谓智力上的理解是不是理解的障碍。 理解肯定是整体的，不是分裂的，不是局部的吗？ 要么我理解，要么我不理解。 对自己说，“我在智力上理解某个东西”，肯定是理解的障碍。 它是一个局部的过程，因此根本没有理解。

Now the question is this: "How am I, who am resentful, hateful, how am I to be free of, or cope with that problem?" How do we cope with a problem? What is a problem? Surely, a problem is something which is disturbing.

现在的问题是： “我，这位在怨恨的，在仇视的，我如何摆脱或应对这个问题？” 我们如何应对问题？什么是问题？当然，问题就是令人不安的事情。

I am resentful, I am hateful; I hate people and it causes pain. And I am aware of it. What am I to do? It is a very disturbing factor in my life. What am I to do, how am I to be really free of it - not just momentarily slough it off but fundamentally be free of it? How am I to do it?

我怨恨，我恨；我讨厌人，它引起了痛苦。 我意识到这一点。我该怎么办？ 它是我生命中一个非常令人不安的因素。 我该做什么，我该如何才能真正摆脱它 —— 不只是暂时摆脱它，而是从根本上摆脱它？ 我该怎么做？

It is a problem to me because it disturbs me. If it were not a disturbing thing, it would not be a problem to me, would it? Because it causes pain, disturbance, anxiety, because I think it is ugly, I want to get rid of it. Therefore the thing that I am objecting to is the disturbance, isn't it?

它对我来说是一个问题，因为它打扰了我。 如果它不是一件令人不安的事情，那对我来说就不会有问题，不是吗？ 因为它会引起疼痛、干扰、焦虑、 因为我觉得它很丑，我想摆脱它。 因此，我反对的是干扰，不是吗？

I give it different names at different times, in different moods; one day I call it this and another something else but the desire is, basically, not to be disturbed. Isn't that it? Because pleasure is not disturbing, I accept it. I don't want to be free from pleasure, because there is no disturbance - at least, not for the time being, but hate, resentment, are very disturbing factors in my life and I want to get rid of them.

我在不同的时间，不同的心情给它起不同的名字； 有一天，我称它为这，另一天称它为别的东西，但基本上，这个欲望就是不被打扰。 难道不是吗？因为快乐并不令人不安，所以我接受它。 我不想从快乐中解脱出来，因为没有打扰 —— 至少，暂时不是，而是仇恨，怨恨， 是我生活中非常令人不安的因素，我想摆脱它们。

My concern is not to be disturbed and I am trying to find a way in which I shall never be disturbed. Why should I not be disturbed? I must be disturbed, to find out, must I not? I must go through tremendous upheavals, turmoil, anxiety, to find out, must I not? If I am not disturbed I shall remain asleep and perhaps that is what most of us do want - to be pacified, to be put to sleep, to get away from any disturbance, to find isolation, seclusion, security.

我关心的是不要被打扰，我正在努力找到一种永远不会被打扰的方法。 为什么我不应该被打扰？ 我一定要被打扰，才能去发现，难道不是吗？ 我必定要经历巨大的动荡，骚乱，焦虑，才会去发现，难道我不是吗？ 如果我不被打扰，我将保持睡眠状态 也许这就是我们大多数人想要的 —— 被安抚，被安眠，远离任何打扰，寻找隔离，隐居和安全。

If I do not mind being disturbed - really, not just superficially, if I don't mind being disturbed, because I want to find out - then my attitude towards hate, towards resentment, undergoes a change, doesn't it? If I do not mind being disturbed, then the name is not important, is it? The word `hate' is not important, is it? Or`resentment' against people is not important, is it? Because then I am directly experiencing the state which I call resentment without verbalizing that experience.

如果我不介意被打扰 —— 真的，不只是表面上的，如果我不介意被打扰， 因为我想去发现 —— 那么我对仇恨、怨恨的态度发生了变化，不是吗？ 如果我不介意被打扰，那么这个名字不重要，是吗？ “恨”这个词并不重要，是吗？ 或者对人的“怨恨”并不重要，是吗？ 因为那时我直接体验到我称之为怨恨的状态，而没有用语言表达这种体验。

Anger is a very disturbing quality, as hate and resentment are; and very few of us experience anger directly without verbalizing it. If we do not verbalize it, if we do not call it anger, surely there is a different experience, is there not?, Because we term it, we reduce a new experience or fix it in the terms of the old, whereas, if we do not name it, then there is an experience which is directly understood and this understanding brings about a transformation in that experiencing.

愤怒是一种非常令人不安的品质，就像仇恨和怨恨一样； 我们中很少有人在没有语言表达的情况下直接体验愤怒。 如果我们不用语言表达它，如果我们不称之为愤怒，肯定有不同的体验，不是吗？ 因为我们给它取名字，我们减化了一个新的体验，或者用旧的术语来修理它， 然而，如果我们不命名它，那么就会有一种直接理解的体验 这种理解带来了这种体验的转变。

Take, for example, meanness. Most of us, if we are mean, are unaware of it - mean about money matters, mean about forgiving people, you know, just being mean. I am sure we are familiar with that. Now, being aware of it, how are we going to be free from that quality? - not to become generous, that is not the important point.

以刻薄为例。 我们大多数人，如果我们是卑鄙的，都没有意识到这一点 —— 对金钱问题的刻薄，对他人的刻薄，你知道，就是小气、抠门。 我相信我们对此很熟悉。 现在，意识到这一点，我们将如何摆脱这种品质？ —— 不要变得慷慨，那不是重点。

To be free from meanness implies generosity, you haven't got to become generous. Obviously one must be aware of it. You may be very generous in giving a large donation to your society, to your friends, but awfully mean about giving a bigger tip - you know what I mean by `mean'. One is unconscious of it.

摆脱刻薄就意味着慷慨，你不必变得慷慨。 显然，一个人必须意识到这一点。 你可能非常慷慨地向你的社会、你的朋友捐款， 但非常刻薄地想给更大的小费 —— 你知道我所说的“刻薄”是什么意思。 一个人是无意识的这么干。

When one becomes aware of it, what happens? We exert our will to be generous; we try to overcome it; we discipline ourselves to be generous and so on and so on. But, after all, the exertion of will to be something is still part of meanness in a larger circle, so if we do not do any of those things but are merely aware of the implications of meanness, without giving it a term, then we will see that there takes place a radical transformation.

当一个人意识到它时，会发生什么？ 我们施展慷慨的意志；我们努力克服它； 我们约束自己要慷慨等等。 但是，毕竟，在更大的圈子里，成为某种人物的意志仍然是刻薄的一部分， 因此，如果我们什么都不做 只是意识到刻薄的含义，而不给它一个术语， 那么我们将看到发生了根本性的转变。

Please experiment with this. First, one must be disturbed, and it is obvious that most of us do not like to be disturbed. We think we have found a pattern of life - the Master, the belief, whatever it is - and there we settle down. It is like having a good bureaucratic job and functioning there for the rest of one's life. With that same mentality we approach various qualities of which we want to be rid.

请试验一下。 首先，一个人必须被打扰，很明显，我们大多数人都不喜欢被打扰。 我们认为我们已经找到了一种生活模式 —— 师父、信仰，无论它是什么 —— 然后我们在那里安定下来。 它就像有一个好的公务员职位，并且余生就在那里工作。 以同样的心态，我们处理我们想要摆脱的各种品质。

We do not see the importance of being disturbed, of being inwardly insecure, of not being dependent. Surely it is only in insecurity that you discover, that you see, that you understand? We want to be like a man with plenty of money, at ease; he will not be disturbed; he doesn't want to be disturbed.

我们没有看到被打扰、内在的不安全、不依赖的重要性。 当然，只有在不安中，你才能发现，你才能看到，才能理解，对吗？ 我们想做有钱人，像他一样自在； 他不会被打扰；他不想被打扰。

Disturbance is essential for understanding and any attempt to find security is a hindrance to understanding. When we want to get rid of something which is disturbing, it is surely a hindrance. If we can experience a feeling directly, without naming it, I think we shall find a great deal in it; then there is no longer a battle with it, because the experiencer and the thing experienced are one, and that is essential.

打扰对于理解至关重要 任何寻找安全感的尝试都是理解的障碍。 当我们想要摆脱令人不安的事情时，它肯定是一个障碍。 如果我们能直接体验一种感觉，而不说出它的名字，我想我们会在其中发现很多东西； 然后不再与它战斗， 因为体验者和所体验的事物是一体的，而那是必不可少的。

So long as the experiencer verbalizes the feeling, the experience, he separates himself from it and acts upon it; such action is an artificial, illusory action. But if there is no verbalization, then the experiencer and the thing experienced are one. That integration is necessary and has to be radically faced.

只要体验者用语言表达这种感觉，这种体验， 他将他自己与它分开并采取行动； 这种行动是伪造的、虚幻的行动。 但是，如果没有语言表达，那么体验者和所体验的事物就是一体的。 这种整体化是必要的，必须从根本上面对。

Question: Gossip has value in self-revelation, especially in revealing others to me. Seriously, why not use gossip as a means of discovering what is? I do not shiver at the word `gossip' just because it has been condemned for ages.

问题：闲聊在自我揭露方面有价值，尤其是在向我揭露他人方面。 说真的，为什么不使用闲聊作为发现是什么的手段呢？ 我不会因为“闲聊”这个词被谴责很长时间而颤抖。

Krishnamurti: I wonder why we gossip? Not because it reveals others to us. And why should others be revealed to us? Why do you want to know others? Why this extraordinaly concern about others? First of all, why do we gossip? It is a form of restlessness, is it not?

克里希那穆提：我想知道我们为什么闲聊？ 不是因为它向我们揭露了他人。为什么要向我们揭露他人？ 你为什么想知道他人？为什么非常担忧他人？ 首先，我们为什么要闲聊？ 它是一种躁动，不是吗？

Like worry, it is an indication of a restless mind. Why this desire to interfere with others, to know what others are doing, saying? It is a very superficial mind that gossips, isn't it? - an inquisitive mind which is wrongly directed.

像忧虑一样，它是不安分的头脑的表现。 为什么有这种干涉他人的欲望，想知道他人在做什么，说什么？ 闲聊是一种非常肤浅的头脑，不是吗？ —— 一个被错误引导的好奇的头脑。

The questioner seems to think that others are revealed to him by his being concerned with them - with their doings, with their thoughts, with their opinions. But do we know others if we don't know ourselves? Can we judge others, if we do not know the way of our own thinking, the way we act, the way we behave? Why this extraordinary concern over others?

提问者似乎认为，要揭露他们，可以通过对他们的考虑 —— 他们的所作所为，他们的思想，他们的观点。 但是，如果我们不认识我们自己，我们是否认识他人？ 如果我们不知道自己的思考方式，我们的行动方式，我们的行为举止，我们能评判他人吗？ 为什么对他人如此特别的关心？

Is it not an escape, really, this desire to find out what others are thinking and feeling and gossiping about? Doesn't it offer an escape from ourselves? Is there not in it also the desire to interfere with others' lives? Isn't our own life sufficiently difficult, sufficiently complex, sufficiently painful, without dealing with others', interfering with others'?

它难道不是一种逃避，真的，这种想知道他人在想什么、感受什么和闲聊什么的欲望？ 难道它没有为我们提供一种逃避吗？ 难道其中没有干涉他人生活的欲望吗？ 难道我们自己的生命还不够困难，不够复杂，不够痛苦， 还有精力去干涉他人吗？

Is there time to think about others in that gossipy, cruel, ugly manner? Why do we do this? You know, everybody does it. Practically everybody gossips about somebody else. Why?

需要花时间去以那种闲聊、残忍、丑陋的方式去思考他人吗？ 我们为什么要这样做？ 你知道，每个人都这样做。 几乎每个人都在闲聊他人。 为什么？

I think, first of all, we gossip about others because we are not sufficiently interested in the process of our own thinking and of our own action. We want to see what others are doing and perhaps, to put it kindly, to imitate others. Generally, when we gossip it is to condemn others, but, stretching it charitably, it is perhaps to imitate others.

我认为，首先，我们闲聊他人 因为我们对自己的思考过程和行动不够感兴趣。 我们想看看他人在做什么，也许，说得客气一点，模仿他人。 一般来说，当我们闲聊时，它是谴责他人， 也可能是，仁慈地延伸它，也许是为了模仿他人。

Why do we want to imitate others? Doesn't it all indicate an extraordinary shallowness on our own part? It is an extraordinarily dull mind that wants excitement, and goes outside itself to get it. In other words gossip is a form of sensation, isn't it?, in which we indulge.

我们为什么要模仿他人？ 这一切不都表明我们自己异常肤浅吗？ 它是一种异常迟钝的头脑，想要兴奋，并走出去，捕获它。 换句话说，闲聊是一种感觉，不是吗？而我们沉迷其中。

It may be a different kind of sensation, but there is always this desire to find excitement, distraction. If one really goes into this question deeply, one comes back to oneself, which shows that one is really extraordinarily shallow and seeking excitement from outside by talking about others.

它可能是一种不同的感觉，但总有一种寻找兴奋、分心的欲望。 如果一个人真的深入探讨这个问题，他就会回到自己身上， 展露出一个人真的很肤浅，通过谈论他人来寻求外界的刺激。

Catch yourself the next time you are gossiping about somebody; if you are aware of it, it will indicate an awful lot to you about yourself. Don't cover it up by saying that you are merely inquisitive about others. It indicates restlessness, a sense of excitement, a shallowness, a lack of real, profound interest in people which has nothing to do with gossip.

下次你闲聊某人时，抓住你自己； 如果你意识到这一点，它会向你表明很多关于你自己的信息。 不要说你只是对别人好奇，用它来打掩护。 它指出不安，一种兴奋感，一种肤浅，缺乏真实， 对人的浓厚兴趣，与闲聊无关。

The next problem is, how to stop gossip. That is the next question, isn't it? When you are aware that you are gossiping, how do you stop gossiping? If it has become a habit, an ugly thing that continues day after day, how do you stop it? Does that question arise? When you know you are gossiping, when you are aware that you are gossiping, aware of all its implications, do you then say to yourself, "How am I to stop it?"

下一个问题是，如何停止闲聊。这是下一个问题，不是吗？ 当你意识到自己在闲聊时，你如何停止闲聊？ 如果它已经成为一种习惯，一种日复一日地持续下去的丑陋事情，你如何阻止它？ 这个问题会出现吗？ 当你知道你在闲聊，当你意识到你在闲聊，意识到它的所有含义， 然后你是否对自己说：“我该如何阻止它？

Does it not stop of its own accord, the moment you are aware that you are gossiping? The 'how' does not arise at all. The `how' arises only when you are unaware; and gossip indicates a lack of awareness. Experiment with this for yourself the next time you are gossiping, and see how quickly, how immediately you stop gossiping when you are aware of what you are talking about, aware that your tongue is running away with you.

难道它不会在你意识到自己在闲聊的那一刻自动停止吗？ “如何”根本不会出现。 “如何”只有在你不知道的时候才会出现；闲聊指示出你缺乏意识。 下次你在闲聊时，你自己做实验， 当你意识到你在说什么， 意识到你的舌头正在逃避你的时候， 看看你有多快，多么迅速地停止闲聊。

It does not demand the action of will to stop it. All that is necessary is to be aware, to be conscious of what you are saying and to see the implications of it. You don't have to condemn or justify gossip. Be aware of it and you will see how quickly you stop gossiping; because it reveals to oneself one's own ways of action, one's behaviour, thought pattern; in that revelation, one discovers oneself, which is far more important than gossiping about others, about what they are doing, what they are thinking, how they behave.

它不要求意志的行动来阻止它。 所有必要的是意识，意识到你在说什么，并看到它的含义。 你不必谴责或为闲聊辩护。 意识到这一点，你会看到你停止闲聊的速度有多快； 因为它向自己揭露了一个人的行动方式、行为举止、思考模式； 在那个揭露中，一个人发现自己， 这比闲聊他人，他们在做什么，他们在想什么，他们如何表现要重要得多。

Most of us who read daily newspapers are filled with gossip, global gossip. It is all an escape from ourselves, from our own pettiness, from our own ugliness. We think that through a superficial interest in world events we are becoming more and more wise, more capable of dealing with our own lives. All these, surely, are ways of escaping from ourselves, are they not?

我们大多数阅读日报的人都充满了闲聊，全球八卦。 这一切都是在逃避我们自己，逃避我们自己的琐碎，逃避我们自己的丑陋。 我们认为，通过对世界事件的肤浅兴趣 我们变得越来越有智慧，越来越有能力处理自己的生活。 当然，所有这些都是逃避我们自己的方法，不是吗？

In ourselves we are so empty, shallow; we are so frightened of ourselves. We are so poor in ourselves that gossip acts as a form of rich entertainment, an escape from ourselves. We try to fill that emptiness in us with knowledge, with rituals, with gossip, with group meetings - with the innumerable ways of escape, so the escapes become all-important, and not the understanding of what is.

在我们自己里面，我们是那么空虚，肤浅；我们太害怕自己了。 我们自己是如此贫穷，以至于闲聊是一种丰富的娱乐形式，一种逃避自我。 我们试图用知识、仪式、闲聊、小组会议来填补我们内心的空虚。 —— 有了无数的逃跑方式，所以，逃跑变得至关重要， 而不是对什么是的理解。

The understanding of what is demands attention; to know that one is empty, that one is in pain, needs immense attention and not escapes, but most of us like these escapes, because they are much more pleasurable, more pleasant. Also, when we know ourselves as we are, it is very difficult to deal with ourselves; that is one of the problems with which we are faced. We don't know what to do. When I know that I am empty, that I am suffering, that I am in pain, I don't know what to do, how to deal with it. So one resorts to all kinds of escapes.

对什么是的理解，需要关注； 要知道一个人空虚，一个人在痛苦，需要巨大的关注而不是逃避， 但我们大多数人都喜欢这些逃避，因为它们更愉快，更讨人喜欢。 此外，当我们知道我们自己的样子时，很难与我们自己打交道； 这是我们面临的问题之一。 我们不知道该怎么办。 当我知道我是空虚的，我在受苦受难，我处在痛苦之中， 我不知道该怎么办，如何处理它。所以一个人诉诸于各种逃避。

The question is, what to do? Obviously, of course, one cannot escape; for that is most absurd and childish. But when you are faced with yourself as you are, what are you to do? First, is it possible not to deny or justify it but just to remain with it, as you are? - which is extremely arduous, because the mind seeks explanation, condemnation, identification.

问题是，该怎么办？ 显然，当然，一个人无法逃脱；因为这是最荒谬和幼稚的。 但是当你面对你自己时，你该怎么办？ 首先，是否有可能不拒绝或争辩它，而只是如实地待在原地，你原本的样子？ —— 这是极其艰巨的，因为头脑寻求解释、谴责、认同。

If it does not do any of those things but remains with it, then it is like accepting something. If I accept that I am brown, that is the end of it; but if I am desirous of changing to a lighter colour, then the problem arises. To accept what is is most difficult; one can do that only when there is no escape and condemnation or justification is a form of escape.

如果它不做任何这些事情，而是驻留于此，那么它就像接受某个东西一样。 如果我接受我是棕色的，那就是它的结束； 但是，如果我想换成较浅的颜色，那么问题就出现了。 接受是什么，是最困难的； 只有当没有逃避，谴责或辩解，没有这些逃避形式的时候，一个人才能做到。

Therefore when one understands the whole process of why one gossips and when one realizes the absurdity of it, the cruelty and all the things involved in it, then one is left with what one is; and we approach it always either to destroy it, or to change it into something else.

因此，当一个人理解为什么闲聊的整个过程时 当一个人意识到它的荒谬，残酷和它所涉及的所有事情时， 然后一个人只剩下是他自己； 我们总是处置它，要么摧毁它，要么把它变成别的样子。

If we don't do either of those things but approach it with the intention of understanding it, being with it completely, then we will find that it is no longer the thing that we dreaded. Then there is a possibility of transforming that which is.

如果我们不做这两者 但是带着理解它的意图而接近它，完全与它在一起， 然后我们会发现它不再是我们害怕的样子。 那么，有可能转变那个存在。