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。