质疑
Question: By the sanction of the scriptures and the concurrence of many teachers, doubt has been regarded throughout the ages as a fetter to be destroyed before truth can dawn upon the soul. You, on the contrary, seem to look upon doubt in quite a different light. You have even called it a precious ointment. Which of these contradictory views is the right one?问：世世代代以来人们都认为在真理降临心灵之前，质疑是需要被摧毁的束缚，这一点也得到了经文的证实和很多老师的认可。而你却正相反，你似乎以截然不同的眼光来看待质疑。你甚至把它称作珍贵的药膏。这些互相矛盾的观点中，哪一个才是正确的？
Krishnamurti: Let us leave the scriptures out of this discussion; for when you begin to quote scripture in support of your opinions, be sure the Devil can also find texts in scripture to support quite the opposite view! In the Upanishads, in the Vedas, I am sure there can be found quite the opposite of what you say the scriptures teach: I am sure there can be found texts saying that one should doubt. So let us not quote scripture at each other; that is like hurling bricks at each other's heads.
克：让我们在这次讨论中先把经文放在一边；因为当你开始引经据典地支撑你的观点时，请相信魔鬼也能从经典中找到篇章支持恰恰相反的观点！在《奥义书》 中，在《吠陀经》 中，我相信都能找到与你所说的经典教诲正相反的观点：我确信能够找到写着人应当质疑的篇章。所以我们不要向彼此引经据典；那就像互相朝对方的脑袋扔砖块一样。
As I have said, your actions are based on beliefs, ideals, which you have inherited or acquired. They have no reality. No belief is ever a living reality. To the man who is living, beliefs are unnecessary.
正如我所说的，你的行动基于信仰和理想，这些是你继承来的或者取得的。它们没有真实性。信仰永远不是鲜活的真相。对于活生生的人来说，信仰是不必要的。
Now since the mind is crippled by many beliefs, many principles, many traditions, false values and illusions, you must begin to question them, to doubt them. You are not children. You cannot accept whatever is offered to you or forced upon you. You must begin to question the very foundation of authority, for that is the beginning of true criticism; you must question so as to discover for yourselves the true significance of traditional values. This doubt, born of intense conflict, alone will free the mind and give you the ecstasy of freedom, an ecstasy liberated from illusion.
由于头脑被诸多信仰、原则和传统以及谬误的价值观和幻觉所残害，你必须开始质疑它们、怀疑它们。你们不是孩子。你们不能随便接受提供给你或者强加给你的一切。你必须开始质疑权威的基础本身，因为那是真正批判精神的开始；你必须质疑才能自己去发现传统价值观的真正意义。这种质疑，诞生于强烈的冲突，它本身就能解放头脑，并带给你自由的狂喜，从幻觉中解脱出来的狂喜。
So the first thing is to doubt, not cherish your beliefs. But it is the delight of exploiters to urge you not to doubt, to consider doubt a fetter. Why should you fear doubt? If you are satisfied with things as they are, then continue living as you are. Say that you are satisfied with your ceremonies; you may have rejected the old and accepted the new, but both amount to the same thing in the end. If you are satisfied with them, what I say will not disturb you in your stagnant tranquillity. But we are not here to be bound, to be fettered; we are here to live intelligently, and if you desire so to live, the first thing you must do is to question.
所以首先要做的事情是质疑，而不是紧紧着抱持你的信仰。但是剥削者却乐于敦促你不要质疑，把质疑当作一种障碍。你为什么会害怕质疑？如果你满足于事情现在的样子，那就继续照常生活下去。比如你满足于你的仪式；你也许抛弃了旧的，接受了新仪式，但是两者到最后都是一回事。如果你满足于它们，那么我的话就不会打扰你停滞不动的安宁。但是我们来这里不是为了被束缚被限制的；我们来这里是为了智慧地生活，而如果你想要这样生活，你必须做的第一件事就是质疑。
Now our so-called education ruthlessly destroys creative intelligence. Religious education which authoritatively holds before you the idea of fear in various forms, keeps you from questioning, from doubting. You may have discarded the old religion of Mylapore, but you have taken on a new religion which has many "Don't's" and "Do's". Society, through the force of public opinion which is strong, vital, also prevents you from doubting; and you say that if you stood up against this public opinion, it would crush you. Thus, on all sides, doubt is discouraged, destroyed, put aside. Yet you can find truth only when you begin to question, to doubt the values by which society and religion, ancient and modern, have surrounded you.
现在我们所谓的教育无情地摧毁了创造性的智慧。宗教教育充满权威地灌输给你各种形式的恐惧的概念，阻止你进行质疑和怀疑。你也许抛弃了买拉波尔 的旧宗教，但是你皈依了一个有着很多“不能做”和“要去做”的规定的新宗教。社会通过强大而活跃的公众舆论的力量，同样阻挠你去质疑；你说如果你站起来反对这种公众舆论，舆论就会压扁你。就这样，在所有方面，质疑都遭到打击、摧毁和抛弃。但是，只有当你开始去质疑、去怀疑社会和宗教从古至今包围着你的价值观时，你才能发现真理。
So don't compare what I am saying with what is said in the scriptures; in that way we shall never understand. Comparison does not lead to understanding. Only when we take an idea by itself and examine it profoundly, not comparatively or relatively, but with the purpose of finding out its intrinsic value, only then shall we understand.
所以不要把我说的话与经文中的话做比较；通过那种方式你永远都不会理解。比较无法带来领悟。只有当我们拿起一个观点并深入检视它本身，不进行相对的比较，而只是想要发现它内在的价值时，我们才会理解。
Let us take an example. You know it is the custom here to marry very young, and it has become almost sacred. Now, must you not question that custom? You question this traditional habit if you really love your children. But public opinion is so strongly in favour of early marriage that you dare not go against it and so you never honestly inquire into this superstition.
我们来举个例子。你知道早婚是这里的习俗，而且这几乎变成了神圣之举。那么，你难道不应该质疑那个习俗吗？如果你真的爱你的孩子们，你就会质疑这个传统习惯。但是公众舆论是如此强大地支持早婚，以至于你不敢反对它，所以你从未坦诚地质询过这种迷信的做法。
Again, you have discarded certain ceremonies and have taken up new ones. Now why did you give up the old ceremonies? You gave them up because they did not satisfy you; and you have taken up new ceremonies because they are more promising, more enticing, they offer greater hope. You have never said, "I am going to find out the intrinsic value of ceremonies, whether they are Hindu, Christian, or of any other creed." To discover their intrinsic value, you must put aside the hopes, enticements, they offer, and critically examine the whole question. There cannot be this attitude of acceptance. You accept only when you desire to gain, when you are seeking comfort, shelter, security, and in that search for security, comfort, you make of doubt a fetter, an illusion to be banished and destroyed.
同样，你抛弃了某些仪式，并采用了新的仪式。那么你为什么放弃了旧的仪式呢？你放弃它们，是因为它们无法满足你；你采用新仪式，因为它们更有前途，更有诱惑力，它们带给你更大的希望。你从不说：“我要弄清楚仪式的内在价值，无论它们是印度教的、基督教的还是任何其他信仰的仪式。”而要发现它们的内在价值，你就必须抛开它们提供的希望和诱惑，批判地审视这整个问题，就不能有这种接受的态度。只有当你想要得到，当你在寻求慰藉、庇护和安全时，你才会接受，而在对安全和舒适的追求中，你把质疑变成了需要加以摒弃和摧毁的束缚和幻觉。
A person who would live truly, understand life completely, must know doubt. Don't say, "Will there ever be an end to doubt?" Doubt will exist as long as you suffer, as long as you have not found out true values. To understand true values, you must begin to doubt, to be critical of the traditions, the authority, in which your mind has been trained. But this does not mean that your attitude must be one of unintelligent opposition. To me, doubt is a precious ointment. It heals the wounds of the sufferer. It has a benign influence. Understanding comes only when you doubt, not for the purpose of further acquisition or substitution, but to understand. Where there is the desire for gain, there is no longer doubt. Where there is the desire for gain, there is the acceptance of authority - whether it be the authority of one, of five, or of a million. Such authority encourages acceptance and calls doubt a fetter. Because you are continually seeking comfort, security, you find exploiters who assure you that doubt is a fetter, a thing to be banished.
想要真实地生活并彻底领悟生命的人，必须知道质疑。不要说：“质疑到底有尽头吗？”只要你痛苦，只要你还没有发现正确的价值观，质疑就要存在。而要了解正确的价值观，你必须开始质疑，开始批判地审视传统和权威，你的头脑就是从传统和权威中受到训练的。但是这并不意味着你的态度就要是一种不智的反对。对我来说，质疑是珍贵的药膏。它治愈苦难中人的创伤，它能产生有益的影响。只有当你不是为了进一步获取或者替代，而是为了理解而去质疑时，领悟才能到来。哪里有获得的欲望，哪里就不再有质疑。哪里有获取的欲望，哪里就有对权威的接受——不管是一个人、五个人还是一百万人的权威。这种权威鼓励接受，并把质疑称为束缚。因为你不停地在寻找慰藉和安全，你就会找到让你相信质疑是束缚并需要将其摒弃的剥削者。 But what do you generally doubt? You doubt what the other says. It is very easy to doubt someone else. But to doubt the very thing in which you are caught up, that you hold, to doubt the very thing that you are seeking, pursuing, that is more difficult. True doubt will not yield to substitution. When you doubt another, as when someone said during one of these talks the other day, "We doubt you", that shows you are doubting what I am giving, what I am trying to explain. Quite right. But your doubt is but the search for substitution. You say, "I have this, but I am not satisfied. Will that satisfy me, that other thing which you are offering? To find out, I must doubt you." But I am not offering you anything. I am saying, doubt the very thing that is in your hands, that is in your mind and heart; then you will no longer seek substitution.
但是你们通常质疑的是什么？你们质疑别人说的话。质疑别人很容易。但是质疑你身陷其中、你坚持的东西本身，质疑你在追求、寻找的东西本身，要更加困难。真正的质疑不会屈从于替代品。当你质疑别人，就像那天在这几次讲话中的某一次中有人所说的那样：“我们质疑你”，那表明你在质疑我给予的东西，我试图说明的东西。那非常正确。但是你的质疑只不过是在寻找替代品。你说：“我有了这个，但是我不满足。那东西，你提供的另一种东西能否满足我？若要搞清楚，我必须质疑你。”但是我没有提供给你任何东西。我说的是，质疑你手中、你脑中和心中的东西本身；这样你将不再寻找替代品。
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