Question: What place has criticism in relationship? What is the difference between destructive and constructive criticism?

问题：批评在关系中占什么位置？ 破坏性批评和建设性批评有什么区别？

Krishnamurti: First of all, why do we criticize? Is it in order to understand? Or is it merely a nagging process? If I criticize you, do I understand you? Does understanding come through judgement? If I want to comprehend, if I want to understand not superficially but deeply the whole significance of my relationship to you, do I begin to criticize you? Or am I aware of this relationship between you and me, silently observing it - not projecting my opinions, criticisms, judgements, identifications or condemnations, but silently observing what is happening? And if I do not criticize, what happens?

克里希那穆提：首先，我们为什么要批评？是为了理解吗？ 还是只是一个唠叨的过程？如果我批评你，我理解你吗？ 理解是通过判断而来的吗？ 如果我想领悟， 如果我想理解，不是肤浅地，而是深刻地理解我与你的关系的全部意义， 我会以批评你的方式开始吗？ 还是我意识到你我之间的这种关系，默默地观察它 —— 不投射我的意见、批评、判断、认同或谴责， 而是安静地观察在发生什么？ 如果我不去批评，在发生什么？

One is apt to go to sleep, is one not? Which does not mean that we do not go to sleep if we are nagging. Perhaps that becomes a habit and we put ourselves to sleep through habit. Is there a deeper, wider understanding of relationship, through criticism? It doesn't matter whether criticism is constructive or destructive - that is irrelevant, surely. Therefore the question is: "What is the necessary state of mind and heart that will understand relationship?" What is the process of understanding? How do we understand something?

一个人很容易打瞌睡，不是吗？ 这并不意味着如果我们在唠叨，我们就不会睡觉。 也许这变成了一种习惯，我们通过习惯让自己入睡。 通过批评，会对关系有更深入、更广泛的理解吗？ 批评是建设性的还是破坏性的并不重要 —— 那当然是无关紧要的。 因此，问题是： “要理解关系，必要的心理状态和头脑状态是什么？” 理解的过程是什么？我们如何理解某个事物？

How do you understand your child, if you are interested in your child? You observe, don't you? You watch him at play, you study him in his different moods; you don't project your opinion on to him. You don't say he should be this or that. You are alertly watchful, aren't you?, actively aware. Then, perhaps, you begin to understand the child. If you are constantly criticizing, constantly injecting your own particular personality, your idiosyncrasies, your opinions, deciding the way he should or should not be, and all the rest of it, obviously you create a barrier in that relationship.

如果您对您的孩子感兴趣，您如何理解您的孩子？ 你观察，不是吗？ 你看着他玩耍，你研究他不同的情绪； 你不会把你的意见投射到他身上。 你不会说他应该是这样或那样。 你警觉地观察，不是吗？，活泼地意识。 然后，也许，你开始理解这个孩子。 如果你不断地批评， 不断注入你自己的特殊个性，你的特质，你的意见， 决定他应该或不应该的方式，以及所有其他的， 显然，你在这种关系中制造了一个障碍。

Unfortunately most of us criticize in order to shape, in order to interfere; it gives us a certain amount of pleasure, a certain gratification, to shape something - the relationship with a husband, child or whoever it may be. You feel a sense of power in it, you are the boss, and in that there is a tremendous gratification. Surely through all that process there is no understanding of relationship. There is mere imposition, the desire to mould another to the particular pattern of your idiosyncrasy, your desire, your wish. All these prevent, do they not?, the understanding of relationship.

不幸的是，我们大多数人批评是为了塑造，为了干涉； 它给了我们一定的愉悦，一定的满足感，去塑造某个人物 —— 对丈夫、孩子或任何人的关系。 你在其中感受到一种权力感，你是老板，从中有一种巨大的满足感。 当然，在所有这些过程中，没有对关系的理解。 有的只是强迫， 渴望塑造另一个人，以适应你的特质，你的欲望，你所想要的特定模式。 所有这些都阻止了对关系的理解，不是吗？

Then there is self-criticism. To be critical of oneself, to criticize, condemn, or justify oneself - does that bring understanding of oneself? When I begin to criticize myself, do I not limit the process of understanding, of exploring? Does introspection, a form of self-criticism, unfold the self? What makes the unfoldment of the self possible? To be constantly analytical, fearful, critical - surely that does not help to unfold.

然后是自我批评。 批评自己，批评、谴责或为自己辩护 —— 这会带来对自己的理解吗？当我开始批评自己时， 难道我没有限制理解和探索的过程吗？ 深思是一种自我批评的形式，会展开自我吗？ 是什么让自我的展开成为可能？ 不断分析，恐惧，批判 —— 当然无助于展开。

What brings about the unfoldment of the self so that you begin to understand it is the constant awareness of it without any condemnation, without any identification. There must be a certain spontaneity; you cannot be constantly analysing it, disciplining it, shaping it. This spontaneity is essential to understanding. If I merely limit, control, condemn, then I put a stop to the movement of thought and feeling, do I not? It is in the movement of thought and feeling that I discover - not in mere control.

是什么带来了自我的展开，那是由于 你开始理解它，对它的持续觉知，没有任何的谴责，没有任何的识别。 这必定是一种自发性的； 你无法不断地去分析它，训练它，塑造它。 这种自发性对于理解至关重要。 如果我只是限制、控制、谴责，那么我就停止了思想和感觉的运动，我没有吗？ 我要发现的是思想和感觉的运动 —— 而不仅仅是控制。

When one discovers, then it is important to find out how to act about it. If I act according to an idea, according to a standard, according to an ideal, then I force the self into a particular pattern. In that there is no understanding, there is no transcending. If I can watch the self without any condemnation, without any identification, then it is possible to go beyond it. That is why this whole process of approximating oneself to an ideal is so utterly wrong. Ideals are homemade gods and to conform to a self-projected image is surely not a release.

当一个人发现时，重要的是要找出如何采取行动。 如果我按照一个想法，按照一个标准，按照一个理想行事， 那样的话，我就强迫自我进入一个特定的模式。 在那裡沒有理解，就沒有超越。 如果我能不带任何谴责，不带任何认同地观察自我，那么就有可能超越它。 这就是为什么让自己去接近理想的整个过程是如此彻底地错误。 理想是自制的神灵，符合自我投射的形象肯定不是一种释放。

Thus there can be understanding only when the mind is silently aware, observing - which is arduous, because we take delight in being active, in being restless, critical, in condemning, justifying. That is our whole structure of being; and, through the screen of ideas, prejudices, points of view, experiences, memories, we try to understand. Is it possible to be free of all these screens and so understand directly?

因此，只有当这颗脑袋安静地意识、观察时，才有理解。 —— 这是艰巨的， 因为我们以积极、躁动、批判、谴责、辩解为乐。 这就是我们存在的整个结构； 而且，通过思想、偏见、观点、经历、记忆的屏幕，我们试图理解。 是否有可能摆脱所有这些屏幕并因此直接理解？

Surely we do that when the problem is very intense; we do not go through all these methods - we approach it directly. The understanding of relationship comes only when this process of self-criticism is understood and the mind is quiet. If you are listening to me and are trying to follow, with not too great an effort, what I wish to convey, then there is a possibility of our understanding each other. But if you are all the time criticizing, throwing up your opinions, what you have learned from books, what somebody else has told you and so on and so on, then you and I are not related, because this screen is between us.

当然，当问题非常严重时，我们会这样做； 我们不会通过所有这些方法 —— 我们直接接近它。 只有当这种自我批评的过程被理解并且头脑安静时，对关系的理解才会出现。 如果你在听我说话，并试图遵循我想传达的内容，而不是太费力， 那么我们有可能相互理解。 但如果你一直在批评， 抛出你的观点，你从书本上学到的东西，别人告诉你的东西等等， 那么你和我就没有关联，因为这个屏幕横亘在我们之间。

If we are both trying to find out the issues of the problem, which lie in the problem itself, if both of us are eager to go to the bottom of it, find the truth of it, discover what it is - then we are related. Then your mind is both alert and passive, watching to see what is true in this. Therefore your mind must be extraordinarily swift, not anchored to any idea or ideal, to any judgement, to any opinion that you have consolidated through your particular experiences. Understanding comes, surely, when there is the swift pliability of a mind which is passively aware. Then it is capable of reception, then it is sensitive. A mind is not sensitive when it is crowded with ideas, prejudices, opinions, either for or against.

如果我们都试图找出问题的要点，而要点就在问题之中， 如果我们俩都想把它翻个底朝天，找出它的真相，发现它是什么 —— 那么我们就有关联。 那么你的头脑既警觉又被动，正在观察这里面的真假。 因此，你的头脑必须非常迅速， 不依赖于任何想法或理想，任何判断，任何观点 —— 那些通过你的特定经验而被建立的东西。 当然，当有了一个处于被動意識下的迅捷而柔韧的头脑，理解就會到來。 那么它能够接收，那么它是灵敏的。 当一个头脑淹没在想法、偏见、观点中 —— 无论是支持还是反对，它就不敏感了。

To understand relationship, there must be a passive awareness - which does not destroy relationship. On the contrary, it makes relationship much more vital, much more significant. Then there is in that relationship a possibility of real affection; there is a warmth, a sense of nearness, which is not mere sentiment or sensation. If we can so approach or be in that relationship to everything, then our problems will be easily solved - the problems of property, the problems of possession, because we are that which we possess. The man who possesses money is the money. The man who identifies himself with property is the property or the house or the furniture. Similarly with ideas or with people; when there is possessiveness, there is no relationship.

要理解关系，必须有一种被动的意识 —— 而没有破坏关系。 相反，它使关系更加生动，更加重要。 那么，在这种关系中就有了真情的可能性； 有一种温暖，一种亲近感，这不仅仅是情感或感觉。 如果我们能如此接近或与一切事物保持这种关系， 那么我们的问题将很容易解决 —— 财产问题，占有问题， 因为我们就是我们拥有的东西。拥有钱的人就是钱。 认同于财产的人就是财产、房子或家具。 同样，认同于想法或占有人，也是如此； 有占据，就没有关系。

Most of us possess because we have nothing else if we do not possess. We are empty shells if we do not possess, if we do not fill our life with furniture, with music, with knowledge, with this or that. And that shell makes a lot of noise and that noise we call living; and with that we are satisfied. When there is a disruption, a breaking away of that, then there is sorrow, because then you suddenly discover yourself as you are - an empty shell, without much meaning. To be aware of the whole content of relationship is action, and from that action there is a possibility of true relationship, a possibility of discovering its great depth, its great significance and of knowing what love is.

我们大多数人都在占据，因为如果我们不占据，我们就没有别的东西。 如果我们不拥有，如果我们不用家具、音乐、知识、这个或那个填满我们的生命， 我们就是空壳。 那个外壳发出了很多噪音，我们称之为生活；对此我们感到满意。 当出现了中断，被打破时，就会有悲伤， 因为那时你突然发现，你自己就是你本来的样子 —— 一个空壳，没有多大意义。 意识到关系的全部内容就是行动， 从那个行动中，有可能建立真正的关系， 一种发现它的伟大深度、它的伟大意义和知道爱是什么的可能性。

Question: Belief in God has been a powerful incentive to better liv1ng. Why do you deny God? Why do you not try to revive man's faith in the idea of God?

问题：对上帝的信仰一直是改善生活的强大动力。 你为什么否认上帝？你为什么不尝试恢复人对上帝观念的信心呢？

Krishnamurti: Let us look at the problem widely and intelligently. I am not denying God - it would be foolish to do so. Only the man who does not know reality indulges in meaningless words. The man who says he knows, does not know; the man who is experiencing reality from moment to moment has no means of communicating that reality.

克里希那穆提：让我们广泛而明智地看待这个问题。 我不是在否认上帝 —— 这样做将会是愚蠢的。 只有不知道现实的人才会沉迷于毫无意义的话。 说他知道的人，不知道； 时时刻刻都在体验现实的人没有办法传达这个现实。

Belief is a denial of truth, belief hinders truth; to believe in God is not to find God. Neither the believer nor the non-believer will find God; because reality is the unknown, and your belief or non-belief in the unknown is merely a self-projection and therefore not real. I know you believe and I know it has very little meaning in your life. There are many people who believe; millions believe in God and take consolation.

信仰是对真理的拒绝，信仰阻碍真理；相信上帝，不是在寻找上帝。 信徒和非信徒都不会找到上帝； 因为现实是未知的， 你对未知的信仰或不信仰只是一种自我投射，因此不是真实的。 我知道你相信，我知道它在你的生活中意义不大。 有很多人相信；数百万人相信上帝并感到宽慰。

First of all, why do you believe? You believe because it gives you satisfaction, consolation, hope, and you say it gives significance to life. Actually your belief has very little significance, because you believe and exploit, you believe and kill, you believe in a universal God and murder each other. The rich man also believes in God; he exploits ruthlessly, accumulates money, and then builds a temple or becomes a philanthropist.

首先，你为什么相信？ 你相信，因为它给你满足、安慰、希望，你说它赋予生命以意义。 其实你的信仰意义不大， 因为你相信和剥削，你相信和杀戮，你相信一个宇宙的上帝，并互相谋杀。 财主也相信上帝； 他无情地剥削，积累金钱，然后建造寺庙或成为一名慈善家。

The men who dropped the atomic bomb on Hirosh1ma said that God was with them; those who flew from England to destroy Germany said that God was their co-pilot. The dictators, the prime ministers, the generals, the presidents, all talk of God, they have immense faith in God. Are they doing service, making a better life for man? The people who say they believe in God have destroyed half the world and the world is in complete misery. Through religious intolerance there are divisions of people as believers and non-believers, leading to religious wars. It indicates how extraordinarily politically-minded you are.

向日本广岛投下原子弹的人说，上帝与他们同在； 那些从英国飞来摧毁德国的人说，上帝是他们的副驾驶。 独裁者，总理，将军，总统，都在谈论上帝，他们对上帝有极大的信心。 他们是在服务，为人类创造更好的生活吗？ 那些说他们相信上帝的人已经摧毁了半个世界，世界完全处于悲惨之中。 由于宗教的不容忍，人们分裂为信徒和非信徒，导致宗教战争。 这表明你是多么具有非凡的政治头脑。

Is belief in God "a powerful incentive to better living"? Why do you want an incentive to better living? Surely, your incentive must be your own desire to live cleanly and simply, must it not? If you look to an incentive you are not interested in making life possible for all, you are merely interested in your incentive, which is different from mine - and we will quarrel over the incentive. If we live happily together not because we believe in God but because we are human beings, then we will share the entire means of production in order to produce things for all.

对上帝的信仰是“改善生活的强大动力”吗？ 你为什么想要激励你过上更好的生活？ 当然，你的动机一定是你自己渴望干净简单地生活，不是吗？ 如果你寻求一种激励，你对所有人的生活成为可能不感兴趣， 你只是对你的激励感兴趣，这与我的不同 —— 我们会为激励而争吵。 如果我们快乐地生活在一起，不是因为我们相信上帝，而是因为我们是人， 然后我们将分享整个生产资料，以便为所有人生产东西。

Through lack of intelligence we accept the idea of a super-intelligence which we call `God; but this `God', this super-intelligence, is not going to give us a better life. What leads to a better life is intelligence; and there cannot be intelligence if there is belief, if there are class divisions, if the means of production are in the hands of a few, if there are isolated nationalities and sovereign governments. All this obviously indicates lack of intelligence and it is the lack of intelligence that is preventing a better living, not non-belief in God.

由于缺乏智慧，我们接受了超级智慧的观念，我们称之为“上帝； 但是这个“上帝”，这个超级智慧，不会给我们更好的生活。 导致更美好生活的是智慧； 如果有信仰，有阶级划分， 如果生产资料掌握在少数人手中， 如果有隔离的民族和主权政府，就不可能有智慧。 这一切显然表明了智慧的匮乏 正是智慧的匮乏，阻碍了更好的生活，而不是不信上帝。

You all believe in different ways, but your belief has no reality whatsoever. Reality is what you are, what you do, what you think, and your belief in God is merely an escape from your monotonous, stupid and cruel life. Furthermore, belief invariably divides people: there is the Hindu, the Buddhist, the Christian, the communist, the socialist, the capitalist and so on. Belief, idea, divides; it never brings people together.

你们都以不同的方式相信，但你们的信仰没有任何真实。 真实就是你是什么，你在做什么，你在想什么， 而你对上帝的信仰只是在逃避你单调、愚蠢和残酷的生活。 此外，信仰总是分裂人们： 印度教徒、佛教徒、基督教徒、共产主义者、社会主义者、资本主义者等等。 信仰，思想，在割裂；它永远不会把人们聚集在一起。

You may bring a few people together in a group but that group is opposed to another group. Ideas and beliefs are never unifying; on the contrary, they are separative, disintegrating and destructive. Therefore your belief in God is really spreading misery in the world; though it may have brought you momentary consolation, in actuality it has brought you more misery and destruction in the form of wars, famines, class divisions and the ruthless action of separate individuals. So your belief has no validity at all. If you really believed in God, if it were a real experience to you, then your face would have a smile; you would not be destroying human beings.

你可以把几个人聚集在一个小组中，但这个小组与另一个小组相对立。 思想和信仰永远不会统一； 相反，它们是分离的、瓦解的和破坏性的。 因此，你对上帝的信仰确实在世界上传播痛苦； 虽然它可能给你带来了短暂的安慰， 实际上，它给你带来了更多的痛苦。 以及战争、饥荒、阶级分化形式的破坏 以及个别个体的无情行动。 所以你的信仰根本没有有效性。 如果你真的相信上帝，如果这对你来说是一次真实的体验， 那么你的脸上就会露出微笑；你就不会毁灭人类。

Now, what is reality, what is God? God is not the word, the word is not the thing. To know that which is immeasurable, which is not of time, the mind must be free of time, which means the mind must be free from all thought, from all ideas about God. What do you know about God or truth?, You do not really know anything about that reality. All that you know are words, the experiences of others or some moments of rather vague experience of your own. Surely that is not God, that is not reality, that is not beyond the field of time.

现在，什么是现实，什么是上帝？ 上帝不是词语，词语不是这个东西。 要知道什么是不可估量的，哪些是与时间无关的，这颗头脑必须摆脱时间， 这意味着头脑必须摆脱所有的思想，摆脱所有关于上帝的想法。 你对上帝或真理了解多少？你对这个现实一无所知。 你所知道的只是文字，他人的经历或你自己的一些相当模糊的体验。 那肯定不是上帝，那不是现实，那不是超越时间的领域。

To know that which is beyond time, the process of time must be understood, time being thought, the process of becoming, the accumulation of knowledge. That is the whole background of the mind; the mind itself is the background, both the conscious and the unconscious, the collective and the individual. So the mind must be free of the known, which means the mind must be completely silent, not made silent. The mind that achieves silence as a result, as the outcome of determined action, of practice, of discipline, is not a silent mind. The mind that is forced, controlled, shaped, put into a frame and kept quiet, is not a still mind. You may succeed for a period of time in forcing the mind to be superficially silent, but such a mind is not a still mind. Stillness comes only when you understand the whole process of thought, because to understand the process is to end it and the ending of the process of thought is the beginning of silence.

要知道超越时间的东西，必须理解时间的过程， 时间在思考，在成为，在积累知识。 这就是头脑的整个背景； 頭腦本身是背景，有意識和無意識，集體和個人的。 因此，頭腦必須從已知中解脫出來，這意味著頭腦必須完全寧靜，而不是被宁静。 一个通过坚定的行动、实践、纪律而斩获宁静的头脑， 不是一颗宁静的头脑。 被強迫、控制、塑造、放入框架並保持安静的頭腦，不是一個靜止的頭腦。 你可能会在一段时间内成功地迫使头脑在表面上保持沉默， 但这样的头脑不是静止的头脑。 只有当你理解整个思想过程时，静止才会到来， 因为理解这个过程就是结束它 而思考过程的结束就是安静的开始。

Only when the mind is completely silent not only on the upper level but fundamentally, right through, on both the superficial and the deeper levels of consciousness - only then can the unknown come into being. The unknown is not something to be experienced by the mind; silence alone can be experienced, nothing but silence.

只有当头脑完全安静时 不仅在上层，而且在根本上，贯穿始终， 在意识的表面和更深层次上 —— 只有这样，未知才能产生。 未知不是头脑可以体验的东西； 只有寂静才能體驗到，什么都没有，只有寧靜。

If the mind experiences anything but silence, it is merely projecting its own desires and such a mind is not silent; so long as the mind is not silent, so long as thought in any form, conscious or unconscious, is in movement, there can be no silence. Silence is freedom from the past, from knowledge, from both conscious and unconscious memory; when the mind is completely silent, not in use, when there is the silence which is not a product of effort, then only does the timeless, the eternal come into being. That state is not a state of remembering - there is no entity that remembers, that experiences.

如果头脑除了寂静之外什么都体验到， 那么，它只是在投射它自己的欲望，而这样的头脑不是寂静的； 只要頭腦不是寧靜的， 只要有任何形式的思想，有意識的或無意識的，在運動，就不可能有寧靜。 宁静是摆脱过去、知识、摆脱意识层和无意识层的记忆的自由； 当头脑完全安静，不使用时， 当有不是努力的产物的寂静时， 唯有如此，那无时间的、永恒的，才会出现。 那個狀態不是一種記憶的狀態 —— 沒有一個實體在记录，那個體驗。

Therefore God or truth or what you will is a thing that comes into being from moment to moment, and it happens only in a state of freedom and spontaneity, not when the mind is disciplined according to a pattern. God is not a thing of the mind, it does not come through self-projection, it comes only when there is virtue, which is freedom. Virtue is facing the fact of what is and the facing of the fact is a state of bliss. Only when the mind is blissful, quiet, without any movement of its own, without the projection of thought, conscious or unconscious - only then does the eternal come into being.

因此，上帝或真理或你的愿望，是每时每刻的存在， 它只发生在自由和自发的状态下， 而不是当头脑按照一种模式被训练时。 上帝不是头脑的东西，它不是通过自我投射而来的， 只有当出现美德，也就是自由时，它才会到来。 美德是面对事实，面对事实是一种至乐状态。 只有当头脑是至乐的，安静的， 没有它自己任何的运动，没有思想的投射，在有意识或无意识层面 —— 只有这样，永恒才会存在。

Question: Memory, you say, is incomplete experience. I have a memory and a vivid impression of your previous talks. In what sense is it an incomplete experience? Please explain this idea in all its details.

問：記憶，你說，是不完整的體驗。 我对你以前的谈话有记忆和生动的印象。 在什么意义上，它是一种不完整的体验？请详细解释这个观念。

Krishnamurti: What do we mean by memory? You go to school and are full of facts, technical knowledge. If you are an engineer, you use the memory of technical knowledge to build a bridge. That is factual memory. There is also psychological memory. You have said something to me, pleasant or unpleasant, and I retain it; when I next meet you, I meet you with that memory, the memory of what you have said or have not said.

克里希那穆提：我们所说的记忆是什么意思？ 你上学，塞满了事实和技术知识。 如果你是一名工程师，你会用技术知识的记忆来建造一座桥梁。 这就是对事实的记忆。还有心理上的记忆。 你对我说了些什么，愉快或不愉快的，我保留它； 当我下次遇见你时，我看见你，带着那段记忆，那段你说过或没有说过的话的记忆。

There are two facets to memory, the psychological and the factual. They are always interrelated, therefore not clear cut. We know that factual memory is essential as a means of livelihood but is psychological memory essential? What is the factor which retains the psychological memory? What makes one psychologically remember insult or praise? Why does one retain certain memories and reject others? Obviously one retains memories which are pleasant and avoids memories which are unpleasant.

记忆有两个层面，心理和事实。 它们总是相互关联的，因此无法分清。 我们知道对事实的记忆作为一种谋生手段是必不可少的，但心理上的记忆是必不可少的吗？ 保留心理上的记忆，其原因是什么？ 是什么让人在心理上记住侮辱或赞美？ 为什么一个人会保留某些记忆而拒绝其他记忆？ 显然，一个人保留愉快的记忆，避免不愉快的记忆。

If you observe, you will see that painful memories are put aside more quickly than the pleasurable ones. Mind is memory, at whatever level, by whatever name you call it; mind is the product of the past, it is founded on the past, which is memory, a conditioned state. Now with that memory we meet life, we meet a new challenge. The challenge is always new and our response is always old, because it is the outcome of the past. So experiencing without memory is one state and experiencing with memory is another.

如果你观察， 你会发现痛苦的记忆比愉快的记忆更快地被搁置一旁。 头脑是记忆，无论在哪个层次，无论你怎么称呼它； 头脑是过去的产物，它是建立在过去之上的，也就是记忆，一种受局限的状态。 现在，有了这种记忆，我们面对生命，我们遇到一个新的挑战。 挑战总是新的，我们的反应总是旧的，因为它是过去的结果。 因此，没有记忆的体验是一种状态，而带有记忆的体验是另一种状态。

That is there is a challenge, which is always new. I meet it with the response, with the conditioning of the old. So what happens? I absorb the new, I do not understand it; and the experiencing of the new is conditioned by the past. Therefore there is a partial understanding of the new, there is never complete understanding. It is only when there is complete understanding of anything that it does not leave the scar of memory.

那就是存在一个挑战，一个总是新的。 我回应它，用旧的条件反射来迎接它。那么会发生什么呢？ 我吸收这新的，我不理解它；对新事物的体验受到过去的制约。 因此，对新事物有片面的理解，永远没有完全的理解。 只有当对任何事物都有完全的理解时，它才不会留下记忆的伤疤。

When there is a challenge, which is ever new, you meet it with the response of the old. The old response conditions the new and therefore twists it, gives it a bias, therefore there is no complete understanding of the new so that the new is absorbed into the old and accordingly strengthens the old. This may seem abstract but it is not difficult if you go into it a little closely and carefully.

当有挑战时，这是新的，你会以旧事物的回应来应对它。 旧的反应制约新的，因此扭曲它，给它一个偏见， 因此对这个新的没有完整的理解 这样新的就会被旧的吸收，从而加强旧的。 这可能看起来很抽象，但如果你走进和仔细地研究它，并不困难。

The situation in the world at the present time demands a new approach, a new way of tackling the world problem, which is ever new. We are incapable of approaching it anew because we approach it with our conditioned minds, with national, local, family and religious prejudices. Our previous experiences are acting as a barrier to the understanding of the new challenge, so we go on cultivating and strengthening memory and therefore we never understand the new, we never meet the challenge fully, completely. It is only when one is able to meet the challenge anew, afresh, without the past, only then does it yield its fruits, its riches.

当前世界局势要求采取新的办法，解决世界问题的新办法，全新的。 我们无法重新接近它 因为我们用受局限的头脑，带着民族、本地、家庭和宗教偏见来接近它。 我们以前的体验阻碍着我们对新挑战的理解， 所以我们继续培养和加强记忆，因此我们永远不会理解新的， 我们从来没有完全地、彻底地迎接挑战。 只有当一个人能够从头、重新、没有过去地迎接挑战时， 只有这样，它才能结出它的果实，它的丰盛。

The questioner says, "I have a memory and a vivid impression of your previous talks. In what sense is it an incomplete experience?" Obviously, it is an incomplete experience if it is merely an impression, a memory. If you understand what has been said, see the truth of it, that truth is not a memory. Truth is not a memory, because truth is ever new, constantly transforming itself. You have a memory of the previous talk. Why?

提问者说， “我对你以前的谈话有记忆和生动的印象。在什么意义上，这是一种不完整的体验？ 显然，如果它只是一种印象，一种记忆，那么这是一种不完整的体验。 如果你理解了所说的，看见了它的真相，那个真理就不是记忆。 真理不是记忆，因为真理是永新的，在不断地改变它自己。 你对之前的谈话有记忆。为什么？

Because you are using the previous talk as a guide, you have not fully understood it. You want to go into it and unconsciously or consciously it is being maintained. If you understand something completely, that is see the truth of something wholly, you will find there is no memory whatsoever.

因为你是以前面的谈话为指导，所以你还没有完全理解它。 你想进入它，无意识地或有意识地，它正在被维护。 如果你完全理解某件事，那就是完全看到某件事的真相， 你会发现没有任何记忆。

Our education is the cultivation of memory, the strengthening of memory. Your religious practices and rituals, your reading and knowledge, are all the strengthening of memory. What do we mean by that? Why do we hold to memory? I do not know if you have noticed that, as one grows older, one looks back to the past, to its joys, to its pains, to its pleasures; if one is young, one looks to the future. Why are we doing this? Why has memory become so important?

我们的教育是对记忆的培养，记忆的强化。 你的宗教实践和仪式，你的阅读和知识，都是记忆的强化。 那是什么意思？我们为什么要抓住记忆？ 我不知道你有没有注意到， 随着年龄的增长，他回顾过去，回顾它的高兴，它的痛苦，它的快乐； 如果一个人年轻，他就会展望未来。 我们为什么要这样做？为什么记忆变得如此重要？

For the simple and obvious reason that we do not know how to live wholly, completely in the present. We are using the present as a means to the future and therefore the present has no significance. We cannot live in the present because we are using the present as a passage to the future. Because I am going to become something, there is never a complete understanding of myself, and to understand myself, what I am exactly now, does not require the cultivation of memory. On the contrary, memory is a hindrance to the understanding of what is.

原因简单明了，我们不知道如何完全地、彻底地活在当下。 我们把现在当作通向未来的手段，因此现在没有意义。 我们不能活在当下，因为我们把现在当作通向未来的通道。 因为我要成为某种人物， 从来没有对自己有完整的理解， 而要理解我自己，现在的我，不需要记忆的培养。 相反，记忆是理解‘什么是’的障碍。

I do not know if you have noticed that a new thought, a new feeling, comes only when the mind is not caught in the net of memory. When there is an interval between two thoughts, between two memories, when that interval can be maintained, then out of that interval a new state of being comes which is no longer memory. We have memories, and we cultivate memory as a means of continuance. The `me' and the `mine' becomes very important so long as the cultivation of memory exists, and as most of us are made up of `me' and `mine', memory plays a very important part in our lives.

我不知道你有没有注意到 一个新的思想，一种新的感觉，只有当头脑没有被记忆的网困住时，才会出现。 当两个念头之间，两个记忆之间有一个间隔， 当可以保持该间隔时， 然后从那个间隔出来，一种新的存在状态出来了，它不再是记忆。 我们有记忆，我们培养记忆作为延续的手段。 只要记忆的培养存在，“我”和“我的”就变得非常重要， 由于我们大多数人都是由“我”和“我的”组成的， 记忆在我们的生活中起着非常重要的作用。

If you had no memory, your property, your family, your ideas, would not be important as such; so to give strength to `me' and `mine', you cultivate memory. If you observe, you will see that there is an interval between two thoughts, between two emotions. In that interval, which is not the product of memory, there is an extraordinary freedom from the `me' and the `mine' and that interval is timeless.

如果你没有记忆，你的财产，你的家庭，你的想法，就不重要了； 因此，为了给“我”和“我的”力量，你培养了记忆力。 如果你观察，你会发现两个思想之间、两种情绪之间存在一个间隔。 在那个不是记忆产物的间隔中， 从“我”到“我的”空隙中，有一种非凡的自由，这种空隙是无时间的。

Let us look at the problem differently. Surely memory is time, is it not? Memory creates yesterday, today and tomorrow. Memory of yesterday conditions today and therefore shapes tomorrow. That is the past through the present creates the future. There is a time process going on, which is the will to become.

让我们以不同的方式看待这个问题。 记忆当然就是时间，不是吗？记忆创造昨天、今天和明天。 昨天的记忆制约着今天，因此塑造了明天。 那就是过去通过现在创造未来。 有一个时间过程在进行，这就是想要成为的意志。

Memory is time, and through time we hope to achieve a result. I am a clerk today and, given time and opportunity, I will become the manager or the owner. Therefore I must have time, and with the same mentality we say, "I shall achieve reality, I shall approach God". Therefore I must have time to realize, which mean I must cultivate memory, strengthen memory by practice, by discipline, to be something, to achieve, to gain, which mean continuation in time. Through time we hope to achieve the timeless, through time we hope to gain the eternal. Can you do that? Can you catch the eternal in the net of time, through memory, which is of time?

记忆就是时间，随着时间的推移，我们希望取得一个结果。 我今天是一名文员，只要有时间和机会，我将成为经理或老板。 因此，我必须有时间，我们以同样的心态说，“我将斩获现实，我将接近上帝”。 因此，我必须有时间去意识， 这意味着我必须培养记忆力，通过练习，通过纪律来增强记忆力， 成为某个人物，实现，获得，这意味着时间的延续。 通过时间我们希望实现无时间的，通过时间我们希望获得永恒。 你能做到吗？你能在时间的网中，通过记忆，也就是通过时间，捕捉到永恒吗？

The timeless can be only when memory, which is the `me' and the `mine', ceases. If you see the truth of that - that through time the timeless cannot be understood or received - then we can go into the problem of memory. The memory of technical things is essential; but the psychological memory that maintains the self, the `me' and the `mine', that gives identification and self-continuance, is wholly detrimental to life and to reality. When one sees the truth of that, the false drops away; therefore there is no psychological retention of yesterday's experience.

只有当记忆，即“我”和“我的”停止时，无时间的才能存在。 如果你看到其中的真相 —— 随着时间的推移，无时间的是无法被理解或接收的。 —— 然后我们可以进入记忆的问题。 对技术事物的记忆是必不可少的； 而是维持自我、“我”和“我的”的心理记忆， 这带来了认同和自我延续，对生活和现实是完全有害的。 当一个人看到这一点的真实性，虚假就会消失； 因此，没有对昨天体验的心理上的保留。

You see a lovely sunset, a beautiful tree in a field and when you first look at it, you enjoy it completely, wholly; but you go back to it with the desire to enjoy it again. What happens when you go back with the desire to enjoy it? There is no enjoyment, because it is the memory of yesterday's sunset that is now making you return, that is pushing, urging you to enjoy. Yesterday there was no memory, only a spontaneous appreciation, a direct response; today you are desirous of recapturing the experience of yesterday. That is, memory is intervening between you and the sunset, therefore there is no enjoyment, there is no richness, fullness of beauty.

你看到美丽的日落，田野里一棵漂亮的树 当你第一次看到它时，你彻底地、完全地享受它； 但是你带着再次享受它的愿望回到它。 当你带着享受它的欲望回去时会发生什么？ 没有享受， 因为现在，是昨天夕阳的记忆，使你回来，是记忆在推动，催促你去享受。 而昨天没有记忆，只有自发的欣赏，直接的反应； 今天，你渴望重拾昨天的体验。 也就是说，记忆横亘在你和夕阳之间， 因此，沒有享受，沒有豐富，美的充盈。

Again, you have a friend, who said something to you yesterday, an insult or a compliment and you retain that memory; with that memory you meet your friend today. You do not really meet your friend - you carry with you the memory of yesterday, which intervenes. So we go on, surrounding ourselves and our actions with memory, and therefore there is no newness, no freshness. That is why memory makes life weary, dull and empty.

同样，你有一个朋友，他昨天对你说了什么，侮辱或赞美，你保留了那段记忆； 带着这段记忆，你今天遇到了你的朋友。 你并没有真正地看见你的朋友 —— 你携带着昨天的记忆，它介入了。 因此，我们继续，用记忆包围我们自己和我们的行为，因此没有清新感，没有新鲜感。 这就是为什么记忆使生命疲惫、沉闷和空虛。

We live in antagonism with each other because the `me' and the `mine' are strengthened through memory. Memory comes to life through action in the present; we give life to memory through the present but when we do not give life to memory, it fades away. Memory of facts, of technical things, is an obvious necessity, but memory as psychological retention is detrimental to the understanding of life, the communion with each other.

我们生活在彼此的对立中， 因为“我”和“我的”通过记忆得到加强。 记忆通过当下的行动而栩栩如生； 我们通过现在赋予记忆生命，但当我们不赋予记忆以生命时，它褪色了。 对事实、技术事物的记忆显然是必要的， 但记忆作为心理上的保留，不利于对生命的理解，不利于彼此的交流。

Question: What is the difference between surrendering to the will of God and what you are saying about the acceptance of what is ?

问题：屈服于上帝的旨意，与你所说的接受‘什么是’， 两者之间有什么区别？

Krishnamurti: Surely there is a vast difference, is there not? Surrendering to the will of God implies that you already know the will of God. You are not surrendering to something you do not know. If you know reality, you cannot surrender to it; you cease to exist; there is no surrendering to a higher will.

克里希那穆提：肯定有很大的不同，不是吗？ 屈服上帝的旨意意味着你已经知道上帝的旨意。 你不是在屈服于你不知道的东西。 如果你知道现实，你就不能屈服于它；你不复存在； 这样就没有屈服于更高的意志。

If you are surrendering to a higher will, then that higher will is the projection of yourself, for the real cannot be known through the known. It comes into being only when the known ceases to be. The known is a creation of the mind, because thought is the result of the known, of the past, and thought can only create what it knows; therefore what it knows is not the eternal. That is why, when you surrender to the will of God, you are surrendering to your own projections; it may be gratifying, comforting but it is not the real.

如果你臣服于一个更高的意志，那么那个更高的意志就是你自己的投射， 因为真实不能通过已知来认识。 只有当已知不再存在时，它才会出现。 已知是头脑的一个创造， 因为思想是已知的、过去的结果，思想只能创造它所知道的； 因此，它所知道的不是永恒的。 正因为如此，当你屈服于上帝的旨意时，你就是在屈服于你自己的投射； 它可能是令人满意的，令人欣慰的，但它不是真实的。

To understand what is demands a different process - perhaps the word `process' is not right but what I mean is this: to understand what is is much more difficult, it requires greater intelligence, greater awareness, than merely to accept or give yourself over to an idea. To understand what is does not demand effort; effort is a distraction. To understand something, to understand what is you cannot be distracted, can you?

理解‘什么是’需要不同的过程 —— 也许“过程”这个词不对，但我的意思是： 要理解什么是困难得多， 它需要更伟大的智慧，更伟大的觉悟，而不仅仅是接受或把自己交给一个想法。 理解什么是，不需要努力； 努力是一种分心。 要理解某件事，要理解你是什么，你不能分心，对吗？

If I want to understand what you are saying I cannot listen to music, to the noise of people outside, I must give my whole attention to it. Thus it is extraordinarily difficult and arduous to be aware of what is, because our very thinking has become a distraction. We do not want to understand what is. We look at what is through the spectacles of prejudice, of condemnation or of identification, and it is very arduous to remove these spectacles and to look at what is.

如果我想理解你在说什么，我不能听音乐，听外面人们的噪音， 我必须全神贯注于此。 因此，要意识到什么是，是非常困难和艰巨的， 因为我们的思考本身，就变成了一种分心。 我们不想理解‘什么是’。 我们通过偏见、谴责或认同的眼镜来看待‘什么是’， 摘下这些眼镜并查看‘什么是’，是非常艰巨的。

Surely what is is a fact, is the truth, and all else is an escape, is not the truth. To understand what is, the conflict of duality must cease, because the negative response of becoming something other than what is is the denial of the understanding of what is. If I want to understand arrogance I must not go into the opposite, I must not be distracted by the effort of becoming or even by the effort of trying to understand what is. If I am arrogant, what happens? If I do not name arrogance, it ceases; which means that in the problem itself is the answer and not away from it.

当然，什么是事实，是真理，其他一切都是逃避，不是真理。 要理解什么是，二元性的冲突必须停止， 因为成为“什么是”之外的东西的消极回应，就是对“什么是”的理解的否定。 如果我想理解傲慢，我一定不能反其道而行之， 我不能被成为的努力，甚至试图理解什么是的努力所分心。 如果我傲慢，在发生什么？ 如果我不命名傲慢，它就会停止； 这意味着问题本身就是答案，而不是远离它。

it is not a question of accepting what is; you do not accept what is, you do not accept that you are brown or white, because it is a fact; only when you are trying to become something else do you have to accept. The moment you recognize a fact it ceases to have any significance; but a mind that is trained to think of the past or of the future, trained to run away in multifarious directions, such a mind is incapable of understanding what is.

这不是接受什么是的问题； 你不接受什么是，你不接受你是棕色或白色，因为这是一个事实； 只有当你试图成为别的东西时，你才必须接受。 一旦你认识到一个事实，它就不再有任何意义； 但是一个被训练去思考过去或未来，被训练往不同的方向去逃跑的头脑， 这样的头脑无法理解什么是。

Without understanding what is you cannot find what is real and without that understanding life has no significance, life is a constant battle wherein pain and suffering continue. The real can only be understood by understanding what is. It cannot be understood if there is any condemnation or identification.

不理解什么是，你就找不到什么是真实的 没有这种理解，生命就没有意义， 生命是一场持续的战斗，痛苦和磨难仍在继续。 只有通过理解什么是，才能理解真实。 如果有任何谴责或识别，就无法理解。

The mind that is always condemning or identifying cannot understand; it can only understand that within which it is caught. The understanding of what is, being aware of what is, reveals extraordinary depths, in which is reality, happiness and joy.

总是在谴责或认同的头脑无法理解； 它只能理解它所占据的东西。 对什么是的理解，对什么是的觉知，揭示出非凡的深度， 其中有真实、快乐和开心。

Question: Is not the longing expressed in prayer a way to God?

问题：祷告中表达的渴望难道不是通往上帝的道路吗？

Krishnamurti: First of all, we are going to examine the problems contained in this question. In it are implied prayer, concentration and meditation. Now what do we mean by prayer? First of all, in prayer there is petition, supplication to what you call God, reality. You, as an individual, are demanding, petitioning, begging, seeking guidance from something which you call God; therefore your approach is one of seeking a reward, seeking a gratification. You are in trouble, national or individual, and you pray for guidance; or you are confused and you beg for clarity, you look for help to what you call God. In this is implied that God, whatever God may be - we won't discuss that for the moment - is going to clear up the confusion which you and I have created.

克里希那穆提：首先，我们将研究这个问题中包含的问题。 其中隐含着祈祷、专注和冥想。现在我们所说的祷告是什么意思呢？ 首先，在祷告中有祈求，恳求你所谓的上帝，现实。 你，作为一个个体，在要求、祈求、乞求、寻求你称之为上帝的东西的指导； 因此，你的方法是寻求奖励，寻求满足。 你陷入困境，无论是国家的还是个人的，你祈求指导； 或者你感到困惑，你乞求澄清，你寻求你所谓的上帝的帮助。 这暗示着上帝，无论上帝是什么 —— 我们暂时不讨论这位上帝 —— 将消除你和我造成的混乱。

After all, it is we who have brought about the confusion, the misery, the chaos, the appalling tyranny, the lack of love, and we want what we call God to clear it up. In other words, we want our confusion, our misery, our sorrow, our conflict, to be cleared away by somebody else, we petition another to bring us light and happiness.

毕竟，是我们带来了困惑、痛苦、混乱、骇人听闻的暴政、爱的匮乏， 我们希望我们所谓的上帝来澄清它。 换句话说， 我们希望我们的困惑，我们的痛苦，我们的悲伤，我们的冲突，被别人清除， 我们请求另一个人给我们带来光明和快乐。

Now when you pray, when you beg, petition for something, it generally comes into being. When you ask, you receive; but what you receive will not create order, because what you receive does not bring clarity, understanding. it only satisfies, gives gratification but does not bring about understanding, because, when you demand, you receive that which you yourself project. How can reality, God, answer your particular demand? Can the immeasurable, the unutterable, be concerned with our petty little worries, miseries, confusions, which we ourselves have created? Therefore what is it that answers?

现在，当你祈祷，当你乞求，祈求某事时，它通常会产生。 当你问时，你会收到；但你收到的不会创造秩序， 因为你得到的不会带来清晰、理解。 它只满足，给予满足，但不带来理解， 因为，当你要求时，你会收到你自己投射的东西。 上帝，现实如何回答你的特殊要求？ 那不可估量，不可言说的，能关心我们自己创造的琐碎的小烦恼、痛苦、困惑吗？ 因此，答案是什么？

Obviously the immeasurable cannot answer the measured, the petty, the small. But what is it that answers? At the moment when we pray we are fairly silent, in a state of receptivity; then our own subconscious brings a momentary clarity. You want something, you are longing for it, and in that moment of longing, of obsequious begging, you are fairly receptive; your conscious, active mind is comparatively still, so the unconscious projects itself into that and you have an answer. It is surely not an answer from reality, from the immeasurable - it is your own unconscious responding. So don't let us be confused and think that when your prayer is answered you are in relationship with reality. Reality must come to you; you cannot go to it.

显然，不可估量的人无法回答这小气的、琐碎的、渺小的。 但是，答案是什么呢？ 在我们祈祷的那一刻，我们相当安静，处于一种接受的状态； 然后我们自己的潜意识带来了短暂的清晰。 你想要什么，你渴望它， 在渴望、乞求的那一刻，你相当容易接受； 你的意识、活跃的头脑相对静止， 所以无意识把自己投射到其中，你就有一个答案。 这肯定不是来自现实，来自那不可估量者的答案 —— 这是你自己的无意识反应。 因此，让我们别被迷惑并认为当你的祷告得到回应时，你就与现实建立了关系。 现实必须来到你身边；你不能去它那里。

In this problem of prayer there is another factor involved: the response of that which we call the inner voice. As I said, when the mind is supplicating, petitioning, it is comparatively still; when you hear the inner voice, it is your own voice projecting itself into that comparatively still mind. Again, how can it be the voice of reality? A mind that is confused, ignorant, craving, demanding, petitioning, how can it understand. reality?

在这个祷告的问题上，还有另一个因素： 我们称之为内在声音的回应。 正如我所说，当心在恳求、祈求时，它是相对静止的； 當你聽到內在的聲音時，它是你自己的聲音投射到那個相對靜止的頭腦中。 再说一遍，它怎么可能是现实的声音？ 一个迷茫、无知、贪婪、苛求、祈求的头脑，怎么能理解呢。现实？

The mind can receive reality only when it is absolutely still, not demanding, not craving, not longing, not asking, whether for yourself, for the nation or for another. When the mind is absolutely still, when desire ceases, then only reality comes into being. A person who is demanding, petitioning, supplicating, longing for direction will find what he seeks but it will not be the truth. What he receives will be the response of the unconscious layers of his own mind which project themselves into the conscious; that still, small voice which directs him is not the real but only the response of the unconscious.

头脑要接收现实 只有当它绝对静止时，它不要求，不渴望，不期盼，不要， 无论是为了自己，为了国家或者另一个人。 當頭腦絕對靜止，當慾望停止時，只有如此，現實才會產生。 一个要求、祈求、恳求、渴望方向的人会找到他所寻求的，但它不会是真理。 他所接受的将是他自己头脑中投射到意识中的无意识层的反应； 那個靜止的、微小的聲音指導他，不是真實的，而只是無意識的反應。

In this problem of prayer there is also the question of concentration. With most of us, concentration is a process of exclusion. Concentration is brought about through effort, compulsion, direction, imitation, and so concentration is a process of exclusion. I am interested in so-called meditation but my thoughts are distracted, so I fix my mind on a picture, an image, or an idea and exclude all other thoughts. This process of concentration, which is exclusion, is considered to be a means of meditating. That is what you do, is it not?

在祷告这个问题中，还有专注的问题。 对于我们大多数人来说，专注是一个排斥的过程。 专注是通过努力、强迫、指导、模仿来实现的， 所以专注是一个排斥的过程。 我对所谓的冥想感兴趣，但我的思想走神了， 所以我把我的思想固定在一张图片、一个图像或一个想法上，排除所有其他想法。 这种专注的过程，即排除，被认为是一种冥想的手段。 这就是你所做的，不是吗？

When you sit down to meditate, you fix your mind on a word, on an image, or on a picture but the mind wanders all over the place. There is the constant interruption of other ideas, other thoughts, other emotions and you try to push them away; you spend your time battling with your thoughts. This process you call meditation.

当你坐下来冥想时，你会把你的思想固定在一个单词、一个图像或一张图片上。 但思绪到处游荡。 其他观念、其他想法、其他情绪不断中断 你试图推开它们；你花时间与你的想法作斗争。 这个过程你称之为冥想。

That is you are trying to concentrate on something in which you are not interested and your thoughts keep on multiplying, increasing, interrupting, so you spend your energy in exclusion, in warding off; pushing away; if you can concentrate on your chosen thought, on a particular object, you think you have at last succeeded in meditation. Surely that is not meditation, is it? Meditation is not an exclusive process - exclusive in the sense of warding off, building resistance against encroaching ideas. Prayer is not meditation and concentration as exclusion is not meditation.

也就是说，您正在尝试专注于您不感兴趣的事情 你的思想不停地繁殖、增加、中断， 所以你把你的精力花在排斥上，花在抵御上；推开； 如果你能专注于你选择的想法，专注于一个特定的对象， 你以為你終於成功地冥想了。 那肯定不是冥想，它是吗？ 冥想不是一个排他的过程 —— 抵御，建立对侵占思想的抵抗力的意义上的排他性。 祷告不是冥想，通过排斥而专注不是冥想。

What is meditation? Concentration is not meditation, because where there is interest it is comparatively easy to concentrate on something. A general who is planning war, butchery, is very concentrated. A business man making money is very concentrated - he may even be ruthless, putting aside every other feeling and concentrating completely on what he wants. A man who is interested in anything is naturally, spontaneously concentrated. Such concentration is not meditation, it is merely exclusion.

什么是冥想？ 专注不是冥想， 因为只要有兴趣，就更容易专注于某事。 一个正在策划战争的将军，屠夫，非常专注。 一个赚钱的商人很专注 —— 他甚至可能是无情的，抛开其他所有感觉，完全专注于他想要的东西。 一个对任何事情感兴趣的人是自然的，自发的专注。 這種專注不是冥想，它只不过是排斥。

So what is meditation? Surely meditation is understanding - meditation of the heart is understanding. How can there be understanding if there is exclusion? How can there be understanding when there is petition, supplication? In understanding there is peace, there is freedom; that which you understand, from that you are liberated.

那么什么是冥想呢？ 當然靜心就是理解 —— 心灵的冥想就是理解。 如果有排斥，怎么能理解呢？ 当有请愿、恳求时，怎么会有理解？ 在理解中，有和平，有自由； 在你所理解的，你从中解脱出来。

Merely to concentrate or to pray does not bring understanding. Understanding is the very basis, the fundamental process of meditation. You don't have to accept my word for it but if you examine prayer and concentration very carefully, deeply, you will find that neither of them leads to understanding. They merely lead to obstinacy, to a fixation, to illusion. Whereas meditation, in which there is understanding, brings about freedom, clarity and integration.

仅仅集中注意力或祈祷并不能带来理解。 理解是冥想的基礎和根本過程。 你不必接受我的话 但如果你非常仔细、深入地检查祷告和专注， 你会发现它们都不会导致理解。 它们只会导致固执，执着，幻觉。 而有理解的冥想，带来自由、清晰和融合。

What, then, do we mean by understanding? Understanding means giving right significance, right valuation, to all things. To be ignorant is to give wrong values; the very nature of stupidity is the lack of comprehension of right values. Understanding comes into being when there are right values, when right values are established.

那么，我们所说的理解是什么意思？ 理解意味着赋予所有事物正确的意义，正确的价值。 无知就是给出错误的价值观； 愚蠢的本质是缺乏对正确价值的理解。 当有正确的价值，当正确的价值建立起来时，理解就会产生。

And how is one to establish right values - the right value of property, the right value of relationship, the right value of ideas? For the right values to come into being, you must understand the thinker, must you not? If I don't understand the thinker, which is myself what I choose has no meaning; that is if I don't know myself, then my action, my thought, has no foundation whatsoever.

以及如何建立正确的价值 —— 正确的财产价值，正确的关系价值，正确的思想价值？ 要使正确的价值产生，你必须理解思想者，不是吗？ 如果我不理解思想者，我自己选择的东西就没有意义； 也就是说，如果我不知道我自己，那么我的行为，我的思想，就没有任何基础。

Therefore self-knowledge is the beginning of meditation - not the knowledge that you pick up from my books, from authorities, from gurus, but the knowledge that comes into being through self-inquiry, which is self-awareness. Meditation is the beginning of self-knowledge and without self-knowledge there is no meditation.

因此，自我认识是冥想的开始 —— 不是你从我的书、权威、大师那里学到的知识， 而是通过自我探究而产生的知识，也就是自我意识。 冥想是自我認識的開始，沒有自我認識就沒有靜心。

If I don't understand the ways of my thoughts, of my feelings, if I don't understand my motives, my desires, my demands, my pursuit of patterns of action, which are ideas - if I do not know myself, there is no foundation for thinking; the thinker who merely asks, prays, or excludes, without understanding himself, must inevitably end in confusion, in illusion.

如果我不理解我的思想，我的感受的方式， 如果我不理解我的动机，我的愿望，我的要求，我对行动准则的追求，这些都是想法 —— 如果我认识我自己，就没有思考的基础； 思想者如果只是祈求、祈祷或排斥，而不理解自己，必然会以困惑、幻觉告终。

The beginning of meditation is self-knowledge, which means being aware of every movement of thought and feeling, knowing all the layers of my consciousness, not only the superficial layers but the hidden, the deeply concealed activities. To know the deeply concealed activities, the hidden motives, responses, thoughts and feelings, there must be tranquillity in the conscious mind; that is the conscious mind must be still in order to receive the projection of the unconscious.

冥想的开始是自知之明， 这意味着要意识到思想和感觉的每一个动作， 知道自我意识的所有层次， 不仅是表面的层次，还有隐藏的、深藏的活动。 要知道隐藏的活动，隐藏的动机，反应，思想和感受， 意识中必须有宁静； 也就是说，有意识的头脑必须静止才能接收无意识的投射。

The superficial, conscious mind is occupied with its daily activities, with earning a livelihood, deceiving others, exploiting others, running away from problems - all the daily activities of our existence. That superficial mind must understand the right significance of its own activities and thereby bring tranquillity to itself. It cannot bring about tranquillity, stillness, by mere regimentation, by compulsion, by discipline. It can bring about tranquillity, peace, stillness, only by understanding its own activities, by observing them, by being aware of them, by seeing its own ruthlessness, how it talks to the servant, to the wife, to the daughter, to the mother and so on.

这个肤浅的、有意识的头脑被它的日常活动所占据 —— 谋生，欺骗别人，剥削别人，逃避问题 —— 我们现存的所有日常活动。 那个肤浅的头脑必须理解它自己活动的正确意义。 从而给它自己带来宁静。 仅仅靠约束、强迫、纪律，不能带来安宁、寂静。 要有安宁，和平，静止， 只有通过理解它自己的活动，通过观察它们，通过觉知它们， 通过看到自己的无情，它如何与仆人、妻子、女儿、母亲等交谈。

When the superficial, conscious mind is thus fully aware of all its activities, through that understanding it becomes spontaneously quiet, not drugged by compulsion or regimented by desire; then it is in a position to receive the intimation, the hints of the unconscious, of the many, many hidden layers of the mind - the racial instincts, the buried memories, the concealed pursuits, the deep wounds that are still unhealed. It is only when all these have projected themselves and are understood, when the whole consciousness is unburdened, unfettered by any wound, by any memory whatsoever, that it is in a position to receive the eternal.

当肤浅的、有意识的头脑因此完全意识到它的所有活动时， 通过这种理解，它变得自发地安静，不被强迫所麻醉，也不被欲望所束缚； 然后它就能够接收暗示，无意识的暗示，许多人的暗示， 头脑的许多隐藏层 —— 种族本能，埋藏的记忆，隐藏的追求，仍未愈合的深层伤口。 只有当所有这些都投射出来并被理解时， 当整个意识没有负担，不受任何伤口、任何记忆的束缚时， 它能够接受这种永恒。

Meditation is self-knowledge and without self-knowledge there is no meditation. If you are not aware of all your responses all the time, if you are not fully conscious, fully cognizant of your daily activities, merely to lock yourself in a room and sit down in front of a picture of your guru, of your Master, to meditate, is an escape, because without self-knowledge there is no right thinking and, without right thinking, what you do has no meaning, however noble your intentions are.

冥想是自我认识，没有自我认识就无法冥想。 如果您一直不知道自己的所有回应， 如果您没有完全地意识，完全意识到您的日常活动， 仅仅把自己锁在一个房间里，坐在你的上师、你的师父的照片前冥想，是一种逃避， 因为没有自知之明就没有正确的思考， 没有正确的思考，你的所作所为就没有意义，无论你的意图有多么崇高。

Thus prayer has no significance without self-knowledge but when there is self-knowledge there is right thinking and hence right action. When there is right action, there is no confusion and therefore there is no supplication to someone else to lead you out of it. A man who is fully aware is meditating; he does not pray, because he does not want anything. Through prayer, through regimentation, through repetition and all the rest of it, you can bring about a certain stillness, but that is mere dullness, reducing the mind and the heart to a state of weariness. it is drugging the mind; and exclusion, which you call concentration, does not lead to reality - no exclusion ever can.

因此，没有自知之明，祷告就没有意义 但是，当有自我认识时，就会有正确的思考，从而有正确的行动。 当有正确的行动时， 没有困惑，因此没有恳求别人带领你走出它。 一个完全觉知的人正在冥想；他不祷告，因为他什么都不想要。 通过祈祷，通过训练，通过重复和所有其他的，你可以带来某种静止， 但那只是迟钝，使头脑和心灵陷入疲惫。 它在给头脑下药； 而排除，你称之为专注，不会导致现实 —— 任何排斥都不可能。

What brings about understanding is self-knowledge, and it is not very difficult to be aware if there is right intention. If you are interested to discover the whole process of yourself - not merely the superficial part but the total process of your whole being - then it is comparatively easy. If you really want to know yourself, you will search out your heart and your mind to know their full content and when there is the intention to know, you will know.

带来理解的是自我认识， 而且要意识到是否有正确的意图，并不难。 如果您有兴趣去发现你自己的整个过程 —— 不仅仅是表面的部分，而是你存在的整个过程 —— 那么它就相对容易了。 如果你真的想认识你自己，你会搜索你的内心和你的思想，以知道它们的全部内容 当有去知道的意图时，你就会知道。

Then you can follow, without condemnation or justification, every movement of thought and feeling; by following every thought and every feeling as it arises you bring about tranquillity which is not compelled, not regimented, but which is the outcome of having no problem, no contradiction. It is like the pool that becomes peaceful, quiet, any evening when there is no wind; when the mind is still, then that which is immeasurable comes into being.

然后，你可以不带谴责或辩解地跟随思想和感情的每一个动作； 通过跟随每一个想法和每一个感觉，你带来宁静 这不是强迫的，不是受制的，而是没有问题，没有矛盾的结果。 它就像游泳池，在任何没有风的夜晚变得宁静，安静； 当头脑静下来的时候，无量的东西就会产生。

Question: The conscious mind is ignorant and afraid of the unconscious mind. You are addressing mainly the conscious mind and is that enough? Will your method bring about release of the unconscious? Please explain in detail how one can tackle the unconscious mind fully.

問：有意識的頭腦是無知的，害怕無意識的頭腦。 你主要针对有意识的头脑，这就够了吗？ 你的方法会带来无意识的释放吗？ 请详细解释如何完全解决潜意识。

Krishnamurti: We are aware that there is the conscious and the unconscious mind but most of us function only on the conscious level, in the upper layer of the mind, and our whole life is practically limited to that. We live in the so-called conscious mind and we never pay attention to the deeper unconscious mind from which there is occasionally an intimation, a hint; that hint is disregarded, perverted or translated according to our particular conscious demands at the moment.

克里希那穆提：我们知道有意识和无意识的头脑 但是我们大多数人只在意识层面上运作，在头脑的上层， 而我们的整个生命实际上仅限于此。 我们生活在所谓的意识中 我们从不关注更深层的潜意识，偶尔会从中得到一种提醒，暗示； 这种暗示被忽视、歪曲或根据我们此刻特定的要求进行翻译。

Now the questioner asks, "You are addressing mainly the conscious mind and is that enough?" Let us see what we mean by the conscious mind. Is the conscious mind different from the unconscious mind? We have divided the conscious from the unconscious; is this justified? Is this true? Is there such a division between the conscious and the unconscious? Is there a definite barrier, a line where the conscious ends and the unconscious begins?

现在提问者问：“你主要针对有意识的头脑，这就够了吗？ 让我们看看我们所说的意识是什么。 有意识的头脑和无意识的头脑不同吗？ 我们将意识与无意识分开；这合理吗？这是真的吗？ 有意识和无意识之间有这样的划分吗？ 有没有一个明确的障碍，一条意识结束和无意识开始的分界线？

We are aware that the upper layer, the conscious mind, is active but is that the only instrument that is active throughout the day? If I were addressing merely the upper layer of the mind, then surely what I am saying would be valueless, it would have no meaning. Yet most of us cling to what the conscious mind has accepted, because the conscious mind finds it convenient to adjust to certain obvious facts; but the unconscious may rebel, and often does, and so there is conflict between the so-called conscious and the unconscious.

我們意識到上層，意識的頭腦，是活躍的。 但这是唯一全天活跃的工具吗？ 如果我只是针对头脑的上层， 那么，我所说的肯定是毫无价值的，它没有任何意义。 然而，我们大多数人都坚持有意识的头脑所接受的东西， 因为有意识的头脑发现，适应某些明显的事实很方便； 但潜意识可能会反抗，而且经常会反抗， 因此，在所谓的有意识和无意识之间，存在着冲突。

Therefore, our problem is this, is it not? There is in fact only one state, not two states such as the conscious and the unconscious; there is only a state of being, which is consciousness, though you may divide it as the conscious and the unconscious. But that consciousness is always of the past, never of the present; you are conscious only of things that are over. You are conscious of what I am trying to convey the second afterwards, are you not; you understand it a moment later.

因此，我们的问题是这个，不是吗？ 事实上只有一种状态，而不是有意识和无意识等两种状态； 只有一種存在狀態，那就是意識，儘管你可以將它分為有意識和無意識。 但这种意识总是过去的，而不是现在； 你只意识到已经结束的事情。 我接下来想传达什么，你之后才意识到，不是吗？ 过一会儿，你才意识到。

You are never conscious or aware of the now. Watch your own hearts and minds and you will see that consciousness is functioning between the past and the future and that the present is merely a passage of the past to the future. Consciousness is therefore a movement of the past to the future.

你從來沒有意識或意識到現在。 注意你自己的心灵和头脑 你将看到意识在过去和未来之间运作。 现在只是过去到未来的通道。 因此，意识是过去到未来的运动。

If you watch your own mind at work, you will see that the movement to the past and to the future is a process in which the present is not. Either the past is a means of escape from the present, which may be unpleasant, or the future is a hope away from the present. So the mind is occupied with the past or with the future and sloughs off the present.

如果你在工作时观察你自己的头脑， 你将看到，走向过去和未来的运动是一个与现在无关的过程。 要么过去是逃避现在的手段，现在可能使人不愉快， 或者未来是远离现在的希望。 因此，头脑被过去或未来所占据，并摆脱了现在。

That is the mind is conditioned by the past, conditioned as an Indian, a Brahmin or a non-Brahmin, a Christian, a Buddhist and so on, and that conditioned mind projects itself into the future; therefore it is never capable of looking directly and impartially at any fact. It either condemns and rejects the fact or accepts and identifies itself with the fact.

那就是一颗被过去所制约的头脑， 受条件制约的人，成为了印度人，婆罗门或非婆罗门，基督徒，佛教徒等， 这种有局限的头脑将自己投射到未来； 因此，它永远无法直接和公正地看待任何事实。 它要么谴责和拒绝这一事实，要么接受并认同这一事实。

Such a mind is obviously not capable of seeing any fact as a fact. That is our state of consciousness which is conditioned by the past and our thought is the conditioned response to the challenge of a fact; the more you respond according to the conditioning of belief, of the past, the more there is the strengthening of the past.

这样的头脑显然无法将任何事实视为一个事实。 这就是我们受过去制约的意识状态。 我们的思想是对事实挑战的条件反射； 你越是根据信仰的条件，对过去做出反应， 你就越是在加强过去。

That strengthening of the past is obviously the continuity of itself, which it calls the future. So that is the state of our mind, of our consciousness - a pendulum swinging backwards and forwards between the past and the future. That is our consciousness, which is made up not only of the upper layers of the mind but of the deeper layers as well. Such consciousness obviously cannot function at a different level, because it only knows those two movements of backwards and forwards.

对过去的加强显然是对它自身的延续，它称之为未来。 这就是我们的思想状态，我们的意识状态。 —— 在过去和未来之间来回摆动的钟摆。 这就是我们的意识， 它不仅由头脑的上层组成，而且由更深层组成。 这种意识显然不能在不同的层面上发挥作用， 因为它只知道那两个前后的动作。

If you watch very carefully you will see that it is not a constant movement but that there is an interval between two thoughts; though it may be but an infinitesimal fraction of a second, there is an interval that has significance in the swinging backwards and forwards of the pendulum. We see the fact that our thinking is conditioned by the past which is projected into the future; the moment you admit the past, you must also admit the future, because there are not two such states as the past and the future but one state which includes both the conscious and the unconscious, both the collective past and the individual past.

如果你非常仔细地观察 你会看到它不是一个恒定的运动，而是在两个思想之间，有一个间隔； 虽然它可能只是一秒的无穷小的几分之一， 有一个间隔在钟摆的前后摆动中具有重要意义。 我们看到这样一个事实，即我们的思考受到投射到未来的过去的制约； 在承认过去的那一刻，你也必须承认未来， 因为没有过去和未来这样的两种状态 而是一种状态，它包括了有意识和无意识， 包括了集体的过去和个人的过去。

The collective and the individual past, in response to the present, give out certain responses which create the individual consciousness; therefore consciousness is of the past and that is the whole background of our existence. The moment you have the past, you inevitably have the future, because the future is merely the continuity of the modified past but it is still the past, so our problem is how to bring about a transformation in this process of the past without creating another conditioning, another past.

集体和个人的过去，对现在作出回应， 给出某些特定的回应，创造出个人的意识； 因此，意识是过去的，这是我们存在的全部背景。 当你拥有过去的那一刻，你必然拥有未来， 因为未来只是修改后的过去的延续 但它仍然是过去， 因此，我们的问题是如何在过去这一过程中带来转变，而不创造另一种制约，另一种过去。

To put it differently, the problem is this: Most of us reject one particular form of conditioning and find another form, a wider, more significant or more pleasant conditioning. You give up one religion and take on another, reject one form of belief and accept another. Such substitution is obviously not understanding life, life being relationship. Our problem is how to be free from all conditioning.

换句话说，问题是这样的： 我们大多数人拒绝一种特定形式的制约， 而去寻找另一种形式，一种更广泛的、更显着或更愉快的制约。 你放棄一種宗教而接受另一種宗教，拒絕一種形式的信仰而接受另一種。 这种替代显然是不理解生命，生命就是关系。 我们的问题是如何摆脱所有的制约。

Either you say it is impossible, that no human mind can ever be free from conditioning, or you begin to experiment, to inquire, to discover. If you assert that it is impossible, obviously you are out of the running. Your assertion may be based on limited or wide experience or on the mere acceptance of a belief but such assertion is the denial of search, of research, of inquiry, of discovery. To find out if it is possible for the mind to be completely free from all conditioning, you must be free to inquire and to discover.

要么你说这是不可能的，没有人的头脑可以摆脱制约， 或者你开始实验，去探究，去发现。 如果你断言这是不可能的，显然你已经退却了。 您的断言可能基于有限或广泛的体验，或者仅仅基于对信仰的接受 但这种断言是对搜索、研究、探究和发现的否定。 要找出头脑是否有可能完全摆脱所有的制约， 你必须能够自由地询问和发现。

Now I say it is definitely possible for the mind to be free from all conditioning - not that you should accept my authority. If you accept it on authority, you will never discover, it will be another substitution and that will have no significance. When I say it is possible, I say it because for me it is a fact and I can show it to you verbally, but if you are to find the truth of it for yourself, you must experiment with it and follow it swiftly.

现在我说，头脑绝对有可能摆脱所有的制约 —— 不是说你应该接受我的权威。 如果你在权威上接受它，你永远不会发现， 这将是另一种替代，没有任何意义。 当我说这是可能的时，我说是因为对我来说这是一个事实，我可以口头向你展示， 但是如果你要为你自己找到它的真相，你必须试验它并迅速跟随它。

The understanding of the whole process of conditioning does not come to you through analysis or introspection, because the moment you have the analyser that very analyser himself is part of the background and therefore his analysis is of no significance. That is a fact and you must put it aside.

理解制约的全过程 而不是通过分析或深思而来， 因为当你拿出分析工具的那一刻，分析器本身就是背景的一部分 因此，他的分析毫无意义。 这是一个事实，你必须把它放在一边。

The analyser who examines, who analyses the thing which he is looking at, is himself part of the conditioned state and therefore whatever his interpretation, his understanding, his analysis may be, it is still part of the background. So that way there is no escape and to break the background is essential, because to meet the challenge of the new, the mind must be new; to discover God, truth, or what you will, the mind must be fresh, uncontaminated by the past.

分析者检查，分析他正在看的东西， 他自己是制约条件状态的一部分， 因此，无论他的解释，他的理解，他的分析是什么， 它仍然是背景的一部分。 这样就无法逃脱了，打破背景是必不可少的， 因为要迎接新事物的挑战，这颗头脑必须是新的； 要发现上帝、真理或你想要的东西，头脑必须是新鲜的，不受过去的污染。

To analyse the past, to arrive at conclusions through a series of experiments, to make assertions and denials and all the rest of it, implies, in its very essence, the continuance of the background in different forms; when you see the truth of that fact you will discover that the analyser has come to an end. Then there is no entity apart from the background: there is only thought as the background, thought being the response of memory, both conscious and unconscious, individual and collective.

分析过去，通过一系列实验得出结论， 断言和否认以及其他所有内容，本质上意味着背景以不同形式延续； 当你看到这个事实的真相时，你会发现分析仪已经走到了尽头。 那么除了背景之外没有实体： 只有思想作为背景，思想是记忆的反应，有意识的和无意识的， 个人和集体的。

The mind is the result of the past, which is the process of conditioning. How is it possible for the mind to be free? To be free, the mind must not only see and understand its pendulum-like swing between the past and the future but also be aware of the interval between thoughts. That interval is spontaneous, it is not brought about through any causation, through any wish, through any compulsion.

頭腦是過去的結果，是制約的過程。 这颗头脑怎么可能自由？ 为了获得自由，头脑不仅必须看到和理解它在过去和未来之间的钟摆般的摆动。 但也要注意思想之间的间隔。 那个间隔是自发的， 它不是通过任何因果关系，通过任何愿望，通过任何强迫来实现的。

If you watch very carefully, you will see that though the response, the movement of thought, seems so swift, there are gaps, there are intervals between thoughts. Between two thoughts there is a period of silence which is not related to the thought process. If you observe you will see that that period of silence, that interval, is not of time and the discovery of that interval, the full experiencing of that interval, liberates you from conditioning - or rather it does not liberate `you' but there is liberation from conditioning.

如果你非常仔细地观察， 你會看到，雖然回應，思想的移動，似乎如此迅速， 思想之间有间隙，有间隔。 在两个思想之间有一段与思考过程无关的沉默期。 如果你觀察，你會發現那段寧靜的時期，那段時間，不是時間。 而那个区间的发现，对那个区间的充分体验，把你从制约中解放出来。 —— 或者更确切地说，它并没有解放“你”，而是从制约中解脱出来。

So the understanding of the process of thinking is meditation. We are now not only discussing the structure and the process of thought, which is the background of memory, of experience, of knowledge, but we are also trying to find out if the mind can liberate itself from the background. It is only when the mind is not giving continuity to thought, when it is still with a stillness that is not induced, that is without any causation - it is only then that there can be freedom from the background.

因此，对思考过程的理解就是冥想。 我们现在不仅在讨论思想的结构和过程， 也就是记忆、经验、知识的背景， 我們也在試圖找出頭腦是否可以從背景中解放它自己。 只有当头脑没有赋予思想以连续性时， 当它依然静止，处于一种非诱导的静止状态，没有任何因果关系的时候 —— 只有这样，才有摆脱背景的自由。

Question: We know sex as an inescapable physical and psychological necessity and it seems to be a root cause of chaos in the personal life of our generation. How can we deal with this problem?

问题：我们知道性是不可避免的生理和心理必需品 这似乎是我们这一代人个人生活混乱的根源。 我们该如何处理这个问题？

Krishnamurti: Why is it that whatever we touch we turn into a problem? We have made God a problem, we have made love a problem, we have made relationship, living a problem, and we have made sex a problem. Why? Why is everything we do a problem, a horror? Why are we suffering? Why has sex become a problem? Why do we submit to living with problems, why do we not put an end to them? Why do we not die to our problems instead of carrying them day after day, year after year? Sex is certainly a relevant question but there is the primary question, why do we make life into a problem?

克里希那穆提：无论我们接触什么东西，我们都会把它变成一个问题，为什么？ 我们把上帝变成了一个问题，我们把爱变成了一个问题， 我们把关系、把生活变成了一个问题， 我们把性变成了一个问题。为什么？ 为什么我们所做的一切都变成了问题，变成了一种恐怖？ 我们为什么受苦受难？ 为什么性成了一个问题？ 为什么我们委屈地生活在问题中，为什么我们不结束它们？ 为什么我们不送我们的问题去死，却日复一日，年复一年地背负着它们？ 性当然是一个相关的问题， 却有一个主要的问题：为什么我们会把生活变成了一个问题？

Working, sex, earning money, thinking, feeling, experiencing - you know, the whole business of living - why is it a problem? Is it not essentially because we always think from a particular point of view, from a fixed point of view? We are always thinking from a centre towards the periphery but the periphery is the centre for most of us and so anything we touch is superficial.

工作，性，赚钱，思考，感觉，体验 —— 你知道，生活中的一切 —— 为什么变成了一个问题？ 这难道不是因为我们总是从特定的角度，从固定的角度思考吗？ 我们总是从中心向外围思考 而这个外围却是我们大多数人的中心，所以我们接触到的任何东西都是肤浅的。

But life is not superficial; it demands living completely and because we are living only superficially we know only superficial reaction. Whatever we do on the periphery must inevitably create a problem, and that is our life: we live in the superficial and we are content to live there with all the problems of the superficial.

但生命不是肤浅的； 它要求完全地活着，因为我们只活在表皮上，我们只知道肤浅的反应。 无论我们在外围做什么，都必然会产生问题，这就是我们的宿命： 我们活在肤浅中，我们满足于这样的生活，活在这所有的问题之中。

Problems exist so long as we live in the superficial, on the periphery, the periphery being the `me' and its sensations, which can be externalized or made subjective, which can be identified with the universe, with the country or with some other thing made up by the mind.

只要我们活得肤浅， 在外围上，外围就是这位“我”和它的感觉， 它可以外显化或主观化， 它可以与宇宙、国家或头脑构成的其他事物相认同。

So long as we live within the field of the mind there must be complications, there must be problems; that is all we know. Mind is sensation, mind is the result of accumulated sensations and reactions and anything it touches is bound to create misery, confusion, an endless problem.

只要我们活在头脑的领域内，就一定被复杂化，就必定有问题； 那就是我们所知道的一切。 头脑是感觉，头脑是累积感觉和反应的结果 它所触及的任何东西都必然会造成痛苦、混乱和无休止的问题。

The mind is the real cause of our problems, the mind that is working mechanically night and day, consciously and unconsciously. The mind is a most superficial thing and we have spent generations, we spend our whole lives, cultivating the mind, making it more and more clever, more and more subtle, more and more cunning, more and more dishonest and crooked, all of which is apparent in every activity of our life. The very nature of our mind is to be dishonest, crooked, incapable of facing facts, and that is the thing which creates problems; that is the thing which is the problem itself.

头脑是我们问题的真正原因，这颗日夜机械地工作，有意识和无意识的头脑。 头脑是最肤浅的东西，我们花了几代人，我们花了一辈子，修炼头脑， 让它越来越聪明，越来越微妙，越来越狡猾，越来越不诚实和歪曲， 所有这些，在我们生命中的每一项活动中都很明显。 我们头脑的本质是不诚实的，歪曲的，无力面对事实， 正是这个东西，是制造问题的祸首； 正是这个家伙，就是问题本身。

What do we mean by the problem of sex? Is it the act, or is it a thought about the act? Surely it is not the act. The sexual act is no problem to you, any more than eating is a problem to you, but if you think about eating or anything else all day long because you have nothing else to think about, it becomes a problem to you.

我们所说的性问题是什么意思？ 是行为，还是对行为的一种思想？当然，不是指行为。 性行为对你来说不是问题，就像吃饭对你来说不是问题一样， 但是，如果你整天想着吃东西或其他任何事情，因为你没有其他事情可想， 那么，对你来说，它就是一个问题。

Is the sexual act the problem or is it the thought about the act? Why do you think about it? Why do you build it up, which you are obviously doing? The cinemas, the magazines, the stories, the way women dress, everything is building up your thought of sex. Why does the mind build it up, why does the mind think about sex at all? Why? Why has it become a central issue in your life? When there are so many things calling, demanding your attention, you give complete attention to the thought of sex. What happens, why are your minds so occupied with it?

这个问题是性行为，还是对行为的想法？ 你为什么这么想它？ 你为什么要创建它，显然，你正在这么做？ 电影院、杂志、故事、女人的穿着方式，一切都在创建在你对性的思想上。 为什么头脑会创建它，为什么头脑总是在思考虑性？ 为什么？为什么它成为你生活中的核心问题？ 当有这么多的事情在呼吁，在要求你注意时，你却完全专注于性的思想。 在发生什么，为什么你的思想如此忙于占据它？

Because that is a way of ultimate escape, is it not? It is a way of complete self-forgetfulness. For the time being, at least for that moment, you can forget yourself - and there is no other way of forgetting yourself. Everything else you do in life gives emphasis to the `me', to the self. Your business, your religion, your gods, your leaders, your political and economic actions, your escapes, your social activities, your joining one party and rejecting another - all that is emphasizing and giving strength to the `me'. That is there is only one act in which there is no emphasis on the `me', so it becomes a problem, does it not?

因为那是最终的逃脱方式，不是吗？ 那是一种完全忘我的方式。 暂时性的，至少在那一刻，你可以忘记你自己 —— 没有其他方法可以忘记你自己。 你在生活中所做的其他一切都强调“自我”，这位我。 你的生意，你的宗教，你的神，你的领导人，你的政治和经济行为， 你的逃避，你的社交活动，你加入一个政党并拒绝另一个政党 —— 所有这些都在强调和赋予“我”以力量。 也就是说，只有一种行为没有强调“我”，所以它成为一个问题，不是吗？

When there is only one thing in your life which is an avenue to ultimate escape to complete forgetfulness of yourself if only for a few seconds, you cling to it because that is the only moment in which you are happy. Every other issue you touch becomes a nightmare, a source of suffering and pain, so you cling to the one thing which gives complete self-forgetfulness, which you call happiness. But when you cling to it, it too becomes a nightmare, because then you want to be free from it, you do not want to be a slave to it. So you invent, again from the mind, the idea of chastity, of celibacy, and you try to be celibate, to be chaste, through suppression, all of which are operations of the mind to cut itself off from the fact. This again gives particular emphasis to the `me' who is trying to become something, so again you are caught in travail, in trouble, in effort, in pain.

当你的生命中只有一个东西时 它就成了一条最终逃脱的途径，即使只有几秒钟，也能完全忘记你自己， 你紧紧抓住它，因为那是你唯一快乐的时刻。 你接触的所有其他问题都变成了一场噩梦，成为苦难和痛苦的根源， 所以你执着于一种能带来完全忘我的事物，你称之为快乐。 但当你执着于它时，它也变成了一场噩梦， 因为那时，你想从中解脱，你不想成为它的奴隶。 所以你又从头脑中发明了贞洁、独身的概念， 你通过压抑，试图独身，贞洁， 所有这些操作，都是头脑在将它自己与事实隔绝。 这再一次地、特别地强调了试图成为某种人物的“我”， 所以你又一次陷入了艰辛、麻烦、努力、痛苦之中。

Sex becomes an extraordinarily difficult and complex problem so long as you do not understand the mind which thinks about the problem. The act itself can never be a problem but the thought about the act creates the problem. The act you safeguard; you live loosely, or indulge yourself in marriage, thereby making your wife into a prostitute which is all apparently very respectable, and you are satisfied to leave it at that.

性成为一个异常困难和复杂的问题 只要你不理解这颗头脑对问题的思考方式。 行为本身永远不会成为问题，但对行为的思考会产生问题。 您保护的行为； 你活得悠闲，或者沉溺于婚姻， 从而让你的妻子变成一个妓女，这显然是非常受人尊敬的， 你很满意把它留在那里。

Surely the problem can be solved only when you understand the whole process and structure of the `me' and the `mine: my wife, my child, my property, my car, my achievement, my success; until you understand and resolve all that, sex as a problem will remain. So long as you are ambitious, politically, religiously or in any way, so long as you are emphasizing the self, the thinker, the experiencer, by feeding him on ambition whether in the name of yourself as an individual or in the name of the country, of the party or of an idea which you call religion - so long as there is this activity of self-expansion, you will have a sexual problem.

当然，只有当你理解“我”和“我的”的整个过程和结构时，问题才能得到解决： 我的妻子，我的孩子，我的财产，我的车，我的成就，我的成功； 在你理解并解决所有这些问题之前，性作为一个问题将仍然存在。 只要你雄心勃勃，在政治上、宗教上或以任何方式， 只要你强调自我、思想者、体验者， 通过养活他的雄心，无论是以你个人的名义 或以国家、政党，或者以你称之为宗教观念的名义 —— 只要有这种自我扩张的活动，你就会有性问题。

You are creating, feeding, expanding yourself on the one hand, and on the other you are trying to forget yourself, to lose yourself if only for a moment. How can the two exist together? Your life is a contradiction; emphasis on the `me' and forgetting the `me'. Sex is not a problem; the problem is this contradiction in your life; and the contradiction cannot be bridged over by the mind, because the mind itself is a contradiction. The contradiction can be understood only when you understand fully the whole process of your daily existence.

一方面，你在创造、喂养、扩展你自己， 另一方面，你试图忘记你自己，失去你自己，哪怕只是片刻。 两者怎么可能共存？ 你的生活是矛盾的；强调“我”，忘记“我”。 性不是问题；问题是你生活中的这种矛盾； 而矛盾是无法被头脑弥合的，因为头脑本身就是一个矛盾。 只有当你完全理解你日常生活的整个过程时，才能理解这个矛盾。

Going to the cinemas and watching women on the screen, reading books which stimulate the thought, the magazines with their half-naked pictures, your way of looking at women, the surreptitious eyes that catch yours - all these things are encouraging the mind through devious ways to emphasize the self and at the same time you try to be kind, loving, tender. The two cannot go together.

去电影院看银幕上的女人， 阅读激发思想的书籍，带有半裸照片的杂志， 你看待女人的方式，偷偷摸摸的眼睛抓住你 —— 所有这些事情都在通过狡猾的方式鼓励这颗头脑来强调自我 同时，你试着变得善良、有爱心、温柔。 而两者无法同行。

The man who is ambitious, spiritually or otherwise, can never be without a problem, because problems cease only when the self is forgotten, when the `me' is non-existent, and that state of the non-existence of the self is not an act of will, it is not a mere reaction. Sex becomes a reaction; when the mind tries to solve the problem, it only makes the problem more confused, more troublesome, more painful.

一个雄心勃勃的人，无论是精神上还是其他方面，永远不可能没有问题， 因为只有当自我被遗忘，当“我”不存在时，问题才会停止， 自我不存在的状态不是一种意志行为，它不仅仅是一种反应。 性成为一种反应； 当头脑试图解决问题时，它只会让问题更困惑、更麻烦、更痛苦。

The act is not the problem but the mind is the problem, the mind which says it must be chaste. Chastity is not of the mind. The mind can only suppress its own activities and suppression is not chastity. Chastity is not a virtue, chastity cannot be cultivated. `The man who is cultivating humility is surely not a humble man; he may call his pride humility, but he is a proud man, and that is why he seeks to become humble. Pride can never become humble and chastity is not a thing of the mind - you cannot become chaste. You will know chastity only when there is love, and love is not of the mind nor a thing of the mind. Therefore the problem of sex which tortures so many people all over the world cannot be resolved till the mind is understood.

行为不是这个问题，但这颗头脑是这个问题，头脑说它必须是贞洁的。 贞洁不属于头脑。头脑只能压抑它自己的活动，压抑不是贞洁。 贞洁不是一个美德，贞洁是不能修养的。 “培养谦卑的人肯定不是一个谦卑的人； 他可以称他的骄傲为谦卑，但他是一个骄傲的人，这就是为什么他寻求变得谦卑。 骄傲永远不会变得谦卑，贞洁不是属于头脑的东西 —— 你不可能变得贞洁。 只有当有爱的时候，你才会知道贞洁，而爱不属于头脑，也不是头脑的东西。 因此，折磨全世界许多人的性问题，在理解头脑之前，是无法解决的。

We cannot put an end to thinking but thought comes to an end when the thinker ceases and the thinker ceases only when there is an understanding of the whole process. Fear comes into being when there is division between the thinker and his thought; when there is no thinker, then only is there no conflict in thought. What is implicit needs no effort to understand.

我们不能结束思考 但是，当思想者走到尽头时，思想就结束了 只有当对整个过程有了理解，思想者才会消逝。 当思想者和他的思想之间存在分歧时，恐惧就会产生； 当没有思想者时，那么只有没有冲突的思想。 那意味着，里面的内容不需要努力去理解。

The thinker comes into being through thought; then the thinker exerts himself to shape, to control his thoughts or to put an end to them. The thinker is a fictitious entity, an illusion of the mind. When there is a realization of thought as a fact, then there is no need to think about the fact. If there is simple, choiceless awareness, then that which is implicit in the fact begins to reveal itself. Therefore thought as fact ends. Then you will see that the problems which are eating at our hearts and minds, the problems of our social structure, can be resolved.

思想者通过思想而产生； 然后，思想者努力塑造，控制他的思想或结束它们。 思想者是一个虚构的实体，是头脑的幻觉。 当思想被意识到，是一个事实时，就没有必要去思考这个事实。 如果有简单的、无选择的意识，那么隐含在事实中的东西就会开始显露。 因此，作为事实的思想结束了。 然后你会看到，那些吞噬我们心灵和头脑的问题，我们社会结构的问题， 可以被解决。

Then sex is no longer a problem, it has its proper place, it is neither an impure thing nor a pure thing. Sex has its place; but when the mind gives it the predominant place, then it becomes a problem. The mind gives sex a predominant place because it cannot live without some happiness and so sex becomes a problem; when the mind understands its whole process and so comes to an end, that is when thinking ceases, then there is creation and it is that creation which makes us happy.

那么，性就不再是一个问题，它有它适当的位置，它既不是一个不纯洁的东西，也不是一个纯洁的东西。 性有它的位置；但是当头脑给它以支配的地位时，它就变成了一个问题。 头脑赋予性一个主要的位置，因为它不能没有某些快乐而活着，所以性成为一个问题； 当头脑理解了它的整个过程，从而走到尽头，那就是思考停止的时候， 然后是创造，正是这种创造使我们快乐。

To be in that state of creation is bliss, because it is self-forgetfulness in which there is no reaction as from the self. This is not an abstract answer to the daily problem of sex - it is the only answer. The mind denies love and without love there is no chastity; it is because there is no love that you make sex into a problem.

处于这种创造状态，就是至乐， 因为这是自我遗忘，其中没有来自自我的反应。 这不是对日常性问题的抽象答案 —— 它是唯一的答案。 头脑拒绝爱，没有爱就没有贞洁； 正是因为没有爱，你才会把性变成一个问题。