Life may not have security, life is meant to be lived
生命并没有安全可言，生命是要活出来的
So where is security? There may be no security at all. Just think about it, sir, see the beauty of that—having no desire for security, having no urge, no feeling of any kind in which there is security. In your homes, in your offices, in your factories, in your parliaments and so on, is there security? Life may not have security; life is meant to be lived, not to create problems and then try to solve them. It is meant to be lived and it will die. That’s one of our fears—to die. Right?
那么安全在哪里？也许根本没有安全可言。好好想一想这个问题，先生，看看这件事情——没有对安全的渴望，对任何类型的安全都没有强烈的愿望和感觉——所具有的美。在你的家庭、你的办公室、你的工厂、你的国会等等之中，有安全存在吗？生命也许并没有安全可言，生命是要活出来的，而不是制造一堆问题，然后再设法去解决。生命是要活过的，它也会消亡。那就是我们的恐惧之一——死亡。对吗？
The Last Talks, pp 34-35
《最后的讲话》，第34-35页
Intelligence in which there is complete security
智慧中有彻底的安全
One has come to the absolute fact—not relative fact—the absolute fact that there is no psychological security in anything that man has invented; one sees that all our religions are inventions, put together by thought. When one sees that all our divisive endeavours, which come about when there are beliefs, dogmas, rituals, which are the whole substance of religion, when one sees all that very clearly, not as an idea, but as a fact, then that very fact reveals the extraordinary quality of intelligence in which there is complete, whole security.
你已经来到了这个绝对的事实——而不是相对的事实——面前，这个绝对的事实就是，人类发明出来的任何事物之中都没有心理安全可言；你发现我们所有的宗教都是虚构之物，由思想拼凑而来。当你看到，我们进行的导致分裂的所有努力都来自于信仰、教条和仪式，而这些东西就是宗教的全部内容，当你非常清晰地看到这一切，不是当做一个观点看到，而是看到了这个事实，那么这个事实本身就会揭示出智慧那超凡的品质，而这智慧中就有彻底的、完整的安全。
The Wholeness of Life, p 166
《生命的整体》，第166页
Insecurity and fear
不安全和恐惧
There is fear of insecurity, of not having jobs, or having jobs, being frightened to lose them, of the various forms of strikes that are going on, and so on and so on. So most of us are rather nervous, frightened of not being completely physically secure. Obviously, but why? Is it because we are always isolating ourselves as a nation, as a family, as a group? Is this slow process of isolation—the French isolating themselves, also the Germans, and so on—gradually bringing about insecurity for all of us? Can we observe this, not only outwardly? By observing what is happening outwardly, knowing exactly what is going on, from there we can begin to investigate in ourselves. Otherwise we have no criteria; otherwise we deceive ourselves. So we must begin from the outer and work towards the inner. It is like a tide that is going out and coming in. It is not a fixed tide, it is moving out and in all the time.
存在着对不安全的恐惧，害怕没有工作，或者有了工作然后害怕失去，害怕发生现在这样的各种罢工，等等等等。所以我们大多数人都非常紧张，害怕没有彻底的物质安全。事情显然如此，但是为什么会这样呢？是不是因为我们总是把自己作为某个民族、家庭或者团体孤立起来？是不是这个缓慢的孤立过程——法国人孤立自己，德国人等等也一样——逐渐给我们所有人带来了不安全？我们能不能观察到这一点，而不仅仅从外表上看到这一点？通过观察外界发生的事情，我们确切地知道世界上发生着什么，从那里出发，我们开始检视自己的内心。否则我们无据可依，否则我们会欺骗自己。所以，我们必须从外在开始，然后向内探索，就像涨涨落落的潮汐那样。潮汐并不是静止不动的，它始终在不停地来回运动着。
On Fear, p 61
《论恐惧》，第61页
Frightened…like the rest of the world
就像世界上所有的人一样……恐惧
If one single human being understands radically the problem of fear and resolves it, not tomorrow or some other day but instantly, he affects the whole consciousness of mankind. That is a fact. As we have said, your consciousness is not your private property; it is the result of time, of thousands of incidents, experiences, that are put together by thought. That consciousness is in constant movement. It is like a stream, a vast river of which you are a part. So there is no particularization; and if you go into it very deeply, there is no individuality. You may not like that, but look at it. Individual means an entity who is undivided, indivisible, who is not fragmented, who is not broken up but is a whole being. But most of us, unfortunately, are fragmented, broken up, divided, like the rest of the world—unhappy, concerned, confused, miserable, aching, frightened.
即使只有一个人彻底理解并解决了恐惧的问题，不是明天或者某个来日，而是即刻理解并解决，那么他就会影响整个人类的意识。这是一个事实。正如我们说过的，你的意识并不是你的私有财产；它是时间的结果，是千万个事件和经验的结果，那些事件和经验由思想拼凑在一起。那个意识处于不停的运动中，就像一条溪流，一条大河，而你是其中的一部分。所以专属于你我的细分并不存在；如果你非常深入地探究这一点，就会发现个体性并不存在。你也许不喜欢这一点，但是请看一看。个体意味着一个不分裂、不可分的实体，他没有支离破碎，没有碎片化，而是一个完整的存在。但是我们大多数人是分裂的、碎片化的、支离破碎的，就像世界上所有的人一样——不快乐，忧心忡忡，困惑、不幸、痛苦并且恐惧。
Total Freedom, p 302
《全然的自由》，第302页
The factors of fear
恐惧的要素
One asks why human beings, who have lived on this earth for millions of years, who are technologically intelligent, have not applied their intelligence to be free from this very complex problem of fear, which may be one of the reasons for war, for killing one another. And religions throughout the world have not solved the problem; nor the gurus, nor the saviours, nor ideals. So it is very clear that no outside agency—however elevated, however much made popular by propaganda—no outside agency can ever possibly solve this problem of human fear…
And perhaps we have so accepted the pattern of fear that we don’t want even to move away from it. So what is fear? What are the contributory factors that bring about fear? Like many small streams, rivulets that make the tremendous volume of a river, what are the small streams that bring about fear?
你问，人类在这个地球上生活了几百万年，在科技方面非常有智慧，可人类为什么没有运用他们的智慧来摆脱恐惧这个非常复杂的问题，而恐惧或许正是战争和互相残杀的原因之一。全世界的宗教并没有解决这个问题；古鲁、救世主和理想都没有解决这个问题。所以很明显，任何外在的机构——无论被宣传鼓吹得多么崇高、多么受欢迎——都不可能解决人类内心这个恐惧的问题……
也许我们太习惯于接受恐惧的模式了，我们甚至不想摆脱它。那么恐惧是什么呢？是哪些因素促成了恐惧？就像很多细小的溪流和小河汇聚成宽阔的江河一样，是哪些细小的溪流导致了恐惧？
On Fear, p 2
《论恐惧》，第2页</source>
Only when you are free of fear
只有当你摆脱了恐惧
When you are free of fear there is the strong feeling of being good, of thinking very clearly, of looking at stars, of looking at clouds, of looking at faces with a smile. And when there is no fear, you can go much further. Then you can find out for yourself that for which man has searched generation after generation.
当你摆脱了恐惧，就会有一种强烈而良好的感觉，发觉能够非常清晰地思考，能够凝望群星和流云，还有微笑的脸庞。而当你没有恐惧，你还可以走得更远。此时你就可以亲自发现人类世世代代以来所追寻的那样东西。
In caves in the south of France and in northern Africa there are 25,000-year-old paintings of animals fighting men, of deer, of cattle. They are extraordinary paintings. They show man’s endless search, his battle with life and his search for the extraordinary thing called God. But he never finds that extraordinary thing. You can only come upon it darkly, unknowingly, when there is no fear of any kind.
在法国南部和北非的山洞里，有一些25,000年前的古老岩画，描绘的是人类与动物——鹿和牛——交战的场面。那是些非同寻常的岩画，展现了人类从未止歇的追寻，人们与生命抗争，并寻找那被称为“神”的非凡之物，却从未找到。只有当你没有任何恐惧，你才能不知不觉地与它不期而遇。
Krishnamurti on Education, p 38
《克里希那穆提论教育》，第38页
What is the effect of fear?
恐惧有什么后果？
When one is afraid, not only of physical things, but also of psychological factors, what takes place in that fear? I am afraid, not only of physically falling ill, of dying, of darkness—you know the innumerable fears one has, both biological as well as psychological. What does fear do to the mind, the mind that has created these fears? Do you understand my question? Don’t answer me immediately, look at yourselves. What is the effect of fear on the mind, on one’s whole life? Or are we so used to fear, have we so accustomed ourselves to fear, which has become a habit, that we are unaware of its effect?
当人害怕时，不仅仅害怕实物，而且也害怕心理方面的因素时，在那恐惧之中会发生什么？我害怕，不只是怕身体上生病、怕死、怕黑——你知道人生理上和心理上都有不计其数的恐惧。对于产生了这些恐惧的心灵来说，恐惧会造成什么影响？你明白我的问题吗？不要马上回答，看看你自己。恐惧对心灵、对人的整个生命，会产生怎样的影响？还是我们已经对恐惧感到太习惯了，对恐惧太习以为常了，恐惧变成了一种习惯，所以我们并没有发觉它的影响？
The Impossible Question, p 99
《不可能的问题》，第99页
Fears in relationship
关系中的恐惧
There are fears in relationship, fears of uncertainty, fears of the past and the future, fears of not knowing, fears of death, fears of loneliness, the agonizing sense of solitude. You may be related to others, you may have a great many friends, you may be married, you may have children, but there is this sense of deep isolation, this sense of loneliness. That is one of the factors of fear.
There is also the fear of not being able to fulfil. And the desire to fulfil brings with it the sense of frustration, and in that there is fear. There is fear of not being able to be absolutely clear about everything. So there are many, many forms of fear.
关系之中有恐惧，对不确定性的恐惧，对过去和未来的恐惧，对未知、死亡和孤独的恐惧，那令人极度痛苦的孤寂感。你也许与别人有某种关系，你也许有很多朋友，你也许结婚了，有了孩子，但内心还是有那种深深的隔绝感、孤独感。这是恐惧的要素之一。
另外还有不能取得成就的恐惧。而想要成就的渴望会带来挫折感，其中就有恐惧。还有不能对一切了如指掌的恐惧。所以说有很多很多种形式的恐惧。
On Fear, p 62
《论恐惧》，第62页
How do you deal with fear?
你如何应对恐惧？
Fear is the urge that seeks a Master, a guru; fear is this coating of respectability, which everyone loves so dearly—to be respectable. Sir, I am not talking of anything which is not a fact. So you can see it in your everyday life. This extraordinary, pervasive nature of fear—how do you deal with it? Do you merely develop the quality of courage in order to meet the demand of fear? You understand, sir? Do you determine to be courageous to face events in life, or merely rationalize fear away, or find explanations that will give satisfaction to the mind that is caught in fear? How do you deal with it? Turn on the radio, read a book, go to a temple, cling to some form of dogma, belief?
想找到一个大师、一个古鲁的渴望是恐惧；体面——所有人都如此钟情于此——的外衣是恐惧。先生，我不谈论任何并非事实的东西。你可以在自己的日常生活中看到这一切。恐惧这种非同寻常的特性无处不在——你是如何应对它的？你是不是仅仅培养出勇气这项品质来面对恐惧的挑战？你明白吗，先生？你是不是下定决心要勇敢地面对生活中的事情，或者只是将恐惧合理化并打发掉，或者找到某种解释来搪塞困在恐惧之中的心灵？打开收音机，读读书，去寺院，紧紧抓住某种教义或者信仰？
The Collected Works vol XII, p 58
《选集第十二卷》，第58页
The network of escapes
逃避的网络
We have so many different fears, and we try to solve these fears in fragments. We don’t seem to be able to go beyond that. If we think we have understood one particular fear, and have resolved it, another fear comes up. When we are aware that we are afraid, we try to run away from it, try to find an answer, try to find out what to do, or try to suppress it.
We have, as human beings, cunningly developed a network of escapes: God, amusement, drink, sex, anything. All escapes are the same, whether it is in the name of God or drink!
我们的恐惧如此之多，我们试图用各个击破的方式解决它们。我们的能力似乎仅限于此。如果我们认为自己理解了某种特定的恐惧并解决了它，另一种恐惧就会出现。当我们意识到我们害怕，我们就会努力逃离那种恐惧，试图找到答案，找到应对的做法，或者试图压抑恐惧。
因为我们人类狡猾地建立起了一个逃避的网络：神，消遣，饮酒，性等等。所有的逃避之道都是一回事，无论以神还是以酒的名义。
The Collected Works, vol XVI, p 174
《选集第十六卷》，第174页<
Attention to fear
关注恐惧
Questioner: You observe fear and find yourself moving away from it. What are you to do?
Krishnamurti: First of all, do not resist moving away. To observe fear you must give attention, and in attention you are not condemning, not judging, not evaluating, but just observing. When you move away, it is because your attention has wandered, you are not attending—there is inattention. Be inattentive, but be aware that you are inattentive—that very awareness of your inattention is attention. If you are aware of your inattention, be aware of it, do not do anything about it, except be aware that you are inattentive; then that very awareness is attention. It is so simple. Once you see this, you will eliminate conflict altogether; you are aware without choice. When you say, “I have been attentive, but now I am not attentive and I must become attentive”, there is choice. To be aware means to be aware without choice.
问：你观察恐惧，然后发现自己在逃离它。你该怎么办？
克：首先，不要抗拒逃离。若要观察恐惧，你就必须付出注意力，全神贯注时你不会谴责、评判和评估，而只是观察。当你逃离，那是因为你的注意力涣散了，你没有全神贯注——你有些漫不经心。漫不经心时，觉察到你的漫不经心——对漫不经心的觉察本身就是关注。如果你没有觉察到你漫不经心，就觉察它，什么也不要做，除了觉察你的漫不经心；然后那觉察本身就是关注。这非常简单。一旦你看到了这一点，你就会彻底消除冲突，你就会毫无选择地觉察。当你说：“我刚刚是全神贯注的，但是现在没有，我必须全神贯注”，这时，就有了选择。觉察意味着没有选择的觉知。
Beyond Violence, p 71
《超越暴力》，第71页 |
发表于 2011-5-6 15:23
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