给学校的信 - 理智
自由就是在日常生活中保持理智Freedom is sane living in daily life
Freedom is a word that is so loosely used that it no longer has real significance. Though we talk about it endlessly in school, in college, politically and religiously, we really don't want freedom. What we want is complete security in all our ways of life. We revolt against authority but we are really rebelling to express our demand for identity and action. Freedom is really a dangerous thing. It is freedom from the total misery, confusion that exists both inwardly and outwardly. The total denial of the structure of ideas and action based on those ideas is freedom. It is not an expression of rampant individual selfishness. The denial of that too, not verbally but actually, is freedom. To stand alone without isolating oneself is sanity. Sanity means health, wholeness and also holiness. In this state there is no imbalance. This is freedom.
自由这个词已经被用滥了，以至于失去了它真正的含义。尽管我们在学校，大学里，政治和宗教中，不断地谈论它，我们却并不是真的想要自由。我们想要的其实是在我们生活方方面面中彻底的安全。我们反叛权威，但我们的反叛实际上是在表达我们对于身份与行动的要求。自由是一个危险的东西。自由是从内在和外在的痛苦，困惑中彻底解脱出来。对于观念的结构和基于这些观念的行动的彻底否定，才是自由。它不是个人极度自私的表现。对此的否定，真实的而非语言上的，才是自由。独立而不孤立就是理智。理智意味着健康，完整和神圣。在这种状态里没有失衡。这就是自由。
This freedom is not an idea, a concept, but is sane living in our daily life. The action of the insane is one thing but this action is another, leading to the flowering of goodness. If you observe the world about you, you see how insane it all is: mothers sending their sons to war to kill and be killed; the divisions of religion and governments with their conflict and their corruption; the talk of peace while preparing for war; the endless breaking-up of human beings into categories, temperaments, with their gurus and analysts. This insanity has its own activity, which is contradictory, imitative and divisive. Education as it now exists is to conform to the pattern of insanity. This action of the "me" and the "you" is the root of corruption whether it is in the name of society, nation or God. Education is to wean away the mind from this insanity and its activities.
这种自由不是一个想法，一个概念，而是在日常生活中保持理智。不理智的行动是一回事，而理智的是另一回事；它会导致善的绽放。如果你观察你所处的这个世界，你会发现到处都是不理智：母亲们将儿子送往战争去杀戮和被杀；宗教的和政府的分歧以及他们的冲突和腐败；一面谈论着和平一面又准备着战争；不断地把人类分成各个种类，各种脾气，还有他们的古鲁和精神分析师们。不理智有着它自身的行为，那是矛盾的，模仿性的和分裂性的。现存的教育屈服于这种不理智的模式。而“我”和“你”的行动就是腐败的根源，无论它被冠以社会，国家还是上帝的名义。教育就是让我们离弃这不理智的心灵以及它的行为。
So what is the action of sanity? For we are concerned in life with action: life is action in relationship. There is no your action and my action. If there is, it is insanity operating in us. Man has divided action into a great many varieties, into the categories of a mind that is in itself fragmented.
那么什么才是理智的行动呢？因为我们是以行动来参与生活的：生活就是关系里的行动。不存在“你的行动”和“我的行动”。如果有的话，那就是不理智在我们当中的运作。人们把行动分成无数的种类，分成头脑里的不同类别，而这个头脑本身也是支离破碎。
So there is only action, not the activity of the artist, the writer, the politician, and so on. When action is broken up into man-invented categories, corruption sets in. If this is understood very clearly—that is, when you see the inward truth of this, the fact of this—then action is the outcome of the whole. Then you are not committed to a particular course of action but you are committed to the whole of life, which is action. When you are committed to one particular action that may give you gratification and self-expression, then you will find that that act will lead to self-contradiction and therefore to the wasting of energy. The summation of action is in itself not contradictory and therefore releases great energy. So action is total inaction.
所以只有行动，而不是艺术家，作家，政治家等等的行动。当行动被人为地分成各种类别，腐败便开始渗入。如果能很清楚的了解这些——那就是，当你看到它内在的真相和实际情况——那时的行动就是出于完整。那么你所致力的就不是一个特定的行动系列，而是投身于整个生命，而那才是行动。当你投身于某个特定的行动时，也许它会给你满足和自我展现，然后你会发现那些行为将会导致自我矛盾，进而浪费了能量。行动的总和在本质上是不矛盾的，因此它会释放出巨大的能量。因此行动就是完全的不动。
Again one must point out that these are not words, ideas and speculative abstractions but facts. The action of the fact, or what is, is vastly different from the action of an idea. For most people the idea is vastly more important than action: concept and action are two different things; there is space between the two, and in this space is time and the division of action, for action is trying to adjust itself to the idea or conform to the concept or formula, and hence there is conflict. Conflict is this division between idea and action.
我们必须再次指出，这些不是语言，想法和理论上的抽象，而是事实。事实或“事实”的行动，是完全不同于思想的行动的。对于大多数人来说，思想要远比行动重要得多：概念和行动是两样不同的东西；两者之间有个间隔，而在这间隔里的是时间和对行为的界分，因为行为试图要调整自己去符合思想，概念或是准则，因此就有了冲突。冲突就是这种思想和行动之间的分隔。
Where there is sanity there is action and not the idea of action. We have cultivated the intellect, and so intellect has become tremendously important—the intellect that conceives, formulates, remembers, calculates, imagines. When this operates, there is always regret or forgiveness and dependency on cause-effect. In this, action which has a cause becomes the effect of an earlier cause, a cause which has a motive, which becomes the cause of another action.
哪里有理智，哪里就有行动而非行动的想法。我们培养了智力，所以智力变得无比的重要——智力去设想，规划，回忆，计算，想象。当这些运作时，便一直会有遗憾或宽恕以及对于因果的依赖。在这里面，一个有原因的行动变成了那个更早原因的结果，那个原因是有动机的，而这个行动又会变成另一个行动的原因。
Where there is sanity, action has no future. There is no 'I will do' or 'I will try'. There is only the doing which has no time, which has no tomorrow. For love there is no tomorrow. The tomorrow exists only in an action that is based on an idea, and to bridge the action to the concept you need time. So for such an action there is always tomorrow with all its regrets, frustrations and incompleteness.
哪里有理智，行动便与未来无关。没有“我将要做”或“我要试试”。有的只是“正在做”，而它没有时间，没有明天。因为爱没有明天。明天只会存在于出自思想的行动中，而要在行动和概念中间架起桥梁，你需要时间。所以对于这样一种行动，就一直会有明天，以及所有它的遗憾，挫折和不完整。
So you begin to see what action is, not according to somebody who then becomes the authority to be followed. When you yourself see the truth of this wholeness, action has quite a different meaning. The tomorrow altogether disappears, but yet tomorrow exists in your arrangements, the planning of daily life; but this planning is contained in the wholeness and is not separate from it.
所以你开始去观察行动是什么，不是根据某人的说法，那样他就成了一个被追随的权威。当你自己看到这整个的真相时，行动就有了完全不同的意义。明天完全消失了，但是明天仍存在于你日常的安排和计划里；只是这个计划是包含在整体里的，而不是与之分离的。
There is the action of thought and the action of non-thought. The action of thought has its place, but it does not bring about the flowering of goodness. The action of non-thought does. Thought does not breed love; it breeds satisfaction, pleasure, the self-centred activity which has nothing whatsoever to do with love and goodness. The wholeness of action is love.
有“思想的行动”和“没有思想的行动”。思想的行动有着它的位置，但它无法导致善的绽放。没有思想的行动却可以。思想不会滋养爱；它只会滋生满足，快感，和以自我为中心的活动，而这些与爱和善良无关。行动的完整就是爱。
Questioner: Are you saying that we must not conform to what other people are doing? It is fun to do what others do; it gives me a sense of companionship. It makes it easier to talk, and also it is fun to get into some trouble. Shouldn't we see what it is like to get into a bit of trouble? Most people do. Won't we learn something from it?
问：你是在说我们一定不能和别人做的事雷同吗？与别人做一样的事是种乐趣；它给我一种相伴的感觉。它使交谈变得更容易，而且陷入某些麻烦同样也是乐趣。难道我们不应该试试有点小麻烦是什么样的吗？大部分人都会陷入一些麻烦。难道我们不会从中学到一些东西吗？
Krishnamurti: Education is to make you sensitive not only to your own particular desires, fancies and troubles but also to those of others. Can you be sensitive—that is, highly intelligent—if you are conforming, if you are copying, however pleasant it may be for the time being, what everybody else does? Will intelligence allow you to get into trouble, and what is there to learn from trouble? You may steal something in a shop or from your friend. If you do you will end up in a police station. Is this the action of sensitivity, intelligence? What do you learn from troubles? Either you learn never to get involved in them or you get excitement, sensation, and you move then from one excitement to another, ever demanding greater sensations. And what do you learn from that?
克：教育是为了使你敏感，不只是对自己的愿望，幻想和麻烦，同时也对别人的这些事情敏感。你能是敏感的么——也就是说具有高度的智慧——如果你只是模仿，抄袭别人所做的，无论它暂时可能是多么的令人愉悦，其他人还能怎么办？智慧会让你陷入麻烦么，而从麻烦里能学到什么呢？你可能从店里或朋友那偷点东西。结果进了警察局。那是一个敏感的，智慧的行动吗？从这麻烦里你学到了什么呢？要么是再也不碰这些事，要么是你得到了刺激，兴奋，而你从一个刺激到另一个刺激，不断地寻找更多的兴奋。从那里你又学到了什么呢？
Do you learn the implications of companionship, that you need to depend on others for your sense of self-esteem, to cover up your insufficiency, your feeling of being wanted in one place but not in another? Do you really learn this or do you merely use the word learning to cover up your demand for excitement? One must have fun, one must be able to laugh and to talk to another, but it must come from inside you. That is youth. To have to go outside yourself to seek fun leads to all kinds of trouble, and that is part of this insanity of the world in which we live. It is like going to a temple or to a church to find God. You may not go there, but you want your little excitement out there somewhere. They are both the same. H you are really learning, it is here and not out there.
你是否学到了相伴的含义，也就是为了你的自尊感，你不得不依靠别人，来掩盖你的不足，你在这里被需要，而在另一个地方不被需要？你是否真的对此进行了学习还是只是把学习这个词作为你渴望刺激的掩饰？一个人必须拥有乐趣，一个人必须能笑，能与别人交谈，但那必须源于你的内心。那就是年轻。一定要向自身之外寻找乐趣将会带来各种麻烦，而这就是我们所生活的世界不理智的一部分。就像是去庙里或教堂里去寻找神。可能你没去过，但你想要从外界寻找你的小小刺激。它们都是一样的。如果你是真的在学习，那么它就在此处而非别的地方。
Q: I'm not sure that I am clever enough to understand all you have said. I can't refute it or agree with it, but the seriousness with which you say this affects me somewhere But I feel that is not enough. How does my mind become sharp enough for all this?
问：我不确定我是不是够聪明能理解所有你所说的。我无法反驳或者是同意，但是在某个地方，你谈论它时的认真感染了我。不过我觉着那还不够。我的心灵如何才能变得对所有这些足够敏锐？
K: It is not a matter of being clever at all. That is a horrible word. In it is a great deal of cunning, slight deception, a tinge of hypocrisy, a put-on behaviour. You don't need a clever mind. What you really need, if I may point out, is the capacity to observe, to listen; to observe without all the clamour that lies behind the observation, the noise of opinions, rationalization, condemnation. You can observe very simply a leaf in the breeze; you can observe a fly in the room; and also you can observe your behaviour, why you do this and that, why you are hurt, why you store up the hurt, why you yield and why you are obstinate. Just to observe and to listen without any muttering of your own like and dislike.
克：这完全与聪明无关。那是个可怕的词。它里面包含大量的狡猾，轻微的欺骗，一丝虚伪，一种做作的行为。你不需要一个聪明的头脑。如果让我说的话，你实际需要的是观察，倾听的能力；去观察而没有所有那些观察背后的喧闹，那些意见的噪音，那些合理化的解释和谴责。你可以非常简单的观察微风中的一片树叶；你可以观察屋里的一只飞蝇；同样你也可以观察你的行为，你为什么做这做那，你为什么会受伤，你为什么要储存这个伤害，你为什么屈服以及你为什么固执己见。只是观察和倾听而不带任何喜欢或厌恶的咕哝。
You know, to do this you have to pay attention, and the learning of this is attention. And in this is a great deal of fun, much more than you realize. It is fun that comes of itself and that is real. The other kind fades away.
你知道，要做到这样你就必须投入注意力，而对此的学习就是注意力。而在这里面有着巨大的乐趣，远远超出你的想象。那乐趣来自于它自身并且是真实的。而其它的乐趣则枯萎而去。
绿草园翻译工作室
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