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。 从什么意义上讲，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.

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，心理的和事实的。 它们总是相互关联的，因此无法切断。 我们知道对事实的记忆作为一种谋生手段是必不可少的，但对心理的记忆是必不可少的吗？ 是什么原因保留了心理上的记忆？ 是什么让人记住了心理上的侮辱或赞美？ 为什么一个人会保留某些记忆而排斥其他记忆？ 显然，一个人在保留愉快的记忆，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。 头脑就是记忆，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，我们的回应总是旧的，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.

比如有一个挑战，一个常新的挑战。 我带着旧的局限来回应它，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了过去的局限。 因此，对新事物只有片面的理解，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疤痕。

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.

当有一个挑战，一个常新的挑战，你会以旧的回应来面对。 旧的回应局限住了新的，因此它被扭曲，被偏见， 因此没有对这个新东西的完整理解 这样新的就会被旧的吸收，从而强化了旧的。 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。 我们没能力以崭新的状态接近它 因为我们用受局限的头脑，带着民族、本土、家庭和宗教的偏见来接近它。 我们过去的体验阻碍着我们对新挑战的理解， 而我们还在继续培养和加强记忆，因此我们永远理解不了新的， 我们从来没有完全地、彻底地迎接挑战。 只有当一个人能够崭新地、清新地、不带过去地迎接挑战时， 只有这样，才能产生它的果实，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， “我对你以前的讲话有记忆和生动的印象。从什么意义上讲，它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，看见了它的真理，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.

因为你是把以前的讲话当成指导，所以你还没有完全理解它。 你想进入它，你在无意识地或有意识地维持着它。 如果你完全理解某件事，即完全看见某件事的真理， 你就会发现没有丝毫的记忆。

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，都是对记忆的强化。 那是什么意思？我们为什么要紧抓记忆？ 我不知道你有没有注意到， 随着年龄的增长，人回顾过去，回顾其中的高兴，痛苦，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，我们现在不知道如何完全地、彻底地活着。 我们把现在当作通向未来的手段，因此现在变得没有意义。 我们无法与现在相处，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， 却从来没有对自己有完整的理解， 而要理解我自己，现在的我，不需要去培养记忆。 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.

你有没有注意到 一个新思想，一种新感觉，只有当头脑没有被记忆之网困住时，才会出现。 当两个思想之间，两段记忆之间有一个间隔， 当那个间隔可以保持时， 从那个间隔出来的，是一种新的存在状态，而非记忆。 我们有记忆，我们培养记忆作为延续的手段。 只要对记忆的培养，“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，那么你的财产，你的家庭，你的想法，就会变得不那么重要了； 因此，为了给“我”和“我的”以力量，你就培养记忆。 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”间隙中，有一种非凡的自由，那个间隙是无时间的。

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来看待这个问题。 记忆当然就是时间，不是吗？记忆创造出昨天、今天和明天。 昨天的记忆局限着今天，从而塑造了明天。 那就是过去通过现在创造未来。 有一个时间过程在继续，一种是想成为的意志。

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，“我将斩获真理，我将接近上帝”。 因此，我必须有时间去实现， 这意味着我必须培养记忆，通过训练，通过戒律来增强记忆， 成为某个人物，实现，获得，都意味着时间的延续。 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？你能在时间之网中，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理 —— 通过时间，是无法被理解或接收无时间的。 —— 然后我们可以进入记忆的问题。 对技术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。 当一个人看到这个真理，虚假就会消失； 因此，就不会留下昨天体验时心理的内容。

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，你在彻底地、完全地享受它； 但是你带想再次享受的愿望回顾它。 当你带着享受它的欲望回顾时，在发生什么？ 没有了享受， 因为那是对昨天夕阳的记忆使你回顾，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，直接的回应； 今天，你渴望重拾昨天的体验。 也就是说，记忆横亘在你与夕阳之间， 因此，沒有享受，沒有豐富，没有美的充盈。

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，侮辱或赞美之类的，你保留了那段记忆； 带着这段记忆，你今天遇到你的朋友。 你并没有真正地看你的朋友 —— 你携带着昨天的记忆，它在介入。 因此我们继续，用记忆包围我们自己和我们的行为，因此没有崭新，没有清新。 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.

我们生活在彼此的敌对中， 因为“我”和“我的”通过记忆得以强化。 记忆通过现在的行动而栩栩如生； 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，它就褪色了。 对事实、技术的记忆显然是必要的， 但作为心理残余的记忆，不利于对生命的理解，不利于彼此的交流。