THE URGENCY OF CHANGE - 'ORDER'/《转变的紧迫性》之“秩序”
THE URGENCY OF CHANGE - 'ORDER'《转变的紧迫性》之“秩序”
Questioner: In your teaching there are a thousand details. in my living I must be able to resolve them all into one action, now, which permeates all I do, because in my living I have only the one moment right before me in which to act. What is that one action in daily living which will bring all the details of your teaching to one point, like a pyramid inverted on its point?
Krishnamurti: ...dangerously!
发问者：你的教诲中有千万个细节。我必须在我的生活中现在就能将它们全部融合为一个行动，渗透到我做的所有事情中，因为在我的生活中，我只有就在我眼前的这一刻，在这一刻中去行动。就像金字塔倒置在塔尖上一样，在日常生活中把你教诲的所有细节凝聚成一个点的这个行动是什么？
克：...这太危险了！
Questioner: Or, to put it differently, what is the one action which will bring the total intelligence of living into focus in one instant in the present?
发问者：或者换句话说，把生活的全部智慧凝聚到现在这一刻的那个行动是什么？
Krishnamurti: I think the question to ask is how to live a really intelligent, balanced, active life, in harmonious relationship with other human beings, without confusion, adjustment and misery. What is the one act that will summon this intelligence to operate in whatever you are doing? There is so much misery, poverty and sorrow in the world. What are you, as a human being, to do facing all these human problems? If you use the opportunity to help others for your own fulfilment, then it is exploitation and mischief. So we can put that aside from the beginning. The question really is, how are we to live a highly intelligent, orderly life without any kind of effort? It seems that we always approach this problem from the outside, asking ourselves, "What am I to do, confronted with all the many problems of mankind - economic, social, human?" We want to work this out in terms of the outer.
克：我想该问的问题是，如何过一种真正智慧、平衡和有活力的生活，与他人处于和谐的关系中，没有困惑、顺从和痛苦。让这种智慧在你所有的行为中都运作的那个行动是什么？世界上有这么多不幸、贫穷和悲伤。作为一个人，面对所有这些人类的问题，你该怎么办？如果你利用帮助别人的机会来实现自己的成就感，那么这就是剥削和伤害。所以我们从一开始就要把这些放在一边。真正的问题是，我们要怎样过一种高度智慧和有序的生活，而没有任何形式的努力？我们似乎总是从外部来着手这个问题，我们问自己，“面对人类这么多的问题，我该怎么办——经济的，社会的，人性的问题？”我们想从外部解决这些问题。
Questioner: No, I am not asking you how I can tackle or solve the problems of the world, economic, social or political. That would be too absurd! All I want to know is how to live righteously in this world exactly as it is, because it is as it is now, right here before me, and I can't will it into any other shape. I must live now in this world as it is, and in these circumstances solve all the problems of living. I am asking how to make this living a life of Dharma, which is that virtue that is not imposed from without, that does not conform to any precept, is not cultivated by any thought.
发问者：不，我不是问你我要如何解决或者处理世界上的经济、社会或政治问题。那就太荒唐了！我只是想知道如何在这个世界上按照世界本身的样子正确地生活，因为现在的世界就是这个样子，就在我面前，我不能靠意志力把它变成别的样子。我现在必须如实地生活在这个世界上，就在这样的环境下，解决生活中的所有问题。我问的是怎样把生活变得有德性，这美德不是从无德处强加的，不需遵从任何戒律，也不是由任何思想培养出来的。
Krishnamurti: Do you mean you want to find yourself immediately, suddenly, in a state of grace which is great intelligence, innocency, love - to find yourself in this state without having a past or a future, and to act from this state?
Questioner: Yes! That is it exactly.
Krishnamurti: This has nothing to do with achievement, success or failure. There must surely be only one way to live: what is it?
Questioner: That is my question.
克：你的意思是不是，你希望立刻、突然发现自己处于一种善美的状态中，也就是巨大的智慧、赤诚和爱中——发现自己处于这种状态中，没有过去和未来，并从这状态中行动？
发问者：是的！正是这样。
克：这与成就、成功或者失败无关。必然只能有一种生活方式：那是什么方式？
发问者：这就是我的问题。
Krishnamurti: To have inside you that light that has no beginning and no ending, that is not lit by your desire, that is not yours or someone else's. When there is this inward light, whatever you do will always be right and true.
Questioner: How do you get that light, now, without all the struggle, the search, the longing, the questioning?
克：在你的内心拥有这无始无终的光，那光不是被你的欲望点亮的，不是你的也不是别人的。有了这内在的光，无论你做什么都始终是正确的。
发问者：你要如何得到那光，现在就得到，而不需要任何挣扎、追寻、渴望和质疑？
Krishnamurti: It is only possible when you really die to the past completely, and this can be done only when there is complete order in the brain. The brain cannot stand disorder. If there is disorder all its activities will be contradictory, confused, miserable and it will bring about mischief in itself and around itself. This order is not the design of thought, the design of obedience to a principle, to authority, or to some form of imagined goodness. It is disorder in the brain that brings about conflict; then all the various resistances cultivated by thought to escape from this disorder arise - religious and otherwise.
克：只有当你真的对过去彻底死去时，这才可能，只有头脑中有完全的秩序时，才能做到这点。大脑不能容忍任何失序。如果有失序，那么它的所有行为都会是矛盾的，困惑的，痛苦的，会带来自身及其周围的不幸。这秩序不是思想的产物，不是来自对某个原则、权威或者想象出来的某种形式的良善的服从。是头脑中的失序带来了冲突；随后就产生了由思想滋养的所有各式各样的抗拒，以逃避这失序——以宗教的或者非宗教的方式。
Questioner: How can this order be brought about to a brain that is disorderly, contradictory, in itself?
发问者：对于一个本身就失序、矛盾的大脑，要怎样带来这种秩序？
Krishnamurti: It can be done by watchfulness throughout the day, and then, before sleeping, by putting everything that has been done during the day in order. In that way the brain does not go to sleep in disorder. This does not mean that the brain hypnotizes itself into a state of order when there is really disorder in and about it. There must be order during the day, and the summing up of this order before sleeping is the harmonious ending of the day. It is like a man who keeps accounts and balances them properly every evening so that he starts afresh the next day, so that when he goes to sleep his mind is quiet, empty, not worried, confused, anxious or fearful. When he wakes up there is this light which is not the product of thought or of pleasure. This light is intelligence and love. It is the negation of the disorder of the morality in which we have been brought up.
克：要做到这点，需要整个白天都警觉，然后在睡前，把白天做的所有事情整理有序。这样大脑就不会在失序中睡去。这并不意味着大脑把自己催眠到一个有序的状态里，而实际上在大脑中及其周围都是失序的。白天必须有秩序，到睡前把这秩序归结到一起，一天就和谐地结束了。就像一个人每天晚上合理地保持账户收支平衡，这样第二天他就可以重新开始，所以在入睡的时候，他的头脑是安静的，空无的，而不是着急的，困惑的，焦虑或者恐惧的。当他醒来时，就有一种并非思想或快感产物的光。这光就是智慧和爱。这就否定了我们在其中成长起来的道德上的失序。
Questioner: Can I have this light immediately? That is the question I asked right at the beginning, only I put it differently.
Krishnamurti: You can have it immediately when the "me" is not. The "me" comes to an end when it sees for itself that it must end; the seeing is the light of understanding.
发问者：我能即刻拥有这光吗？这就是我一开始就问的问题，只是提法不同而已。
克：没有了“我”，你就立刻能拥有它。“我”看到自己必须结束，“我”就结束了；这看到就是领悟的光。
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