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Question: Memory, according to you, gives vitality to the creator of illusion, the ego, the ‘I’ consciousness, the bundle of hindrances. So, pure action can never spring from this memory. 问：根据你的说法，是记忆为幻象的制造者——自我、“我”这个意识、这堆障碍——赋予了生命力。所以，纯粹的行动永远无法从这记忆中产生。 Is spontaneous recollection of past incidents a hindrance, even though we do not allow our action to spring from that recollection? Freed from this memory, how can we normally adjust our relations with individuals? Is it not almost impossible in life? 即使我们不让行动从回忆之中产生，自发地回忆起过去的事件依然是种障碍吗？如果脱离了这记忆，我们如何正常地调整我们与别人的关系？这在生活中难道不是几乎不可能的吗？ KRISHNAMURTI: You have understood the question? I have explained what I mean by memory, i.e. an ill-digested experience or an incident which you do not meet completely, wholly, leaves a scratch in the mind, which we call a memory. Now, with that memory we try to meet life, and that memory gives vitality because it creates hindrances. If I had a memory of an experience, which is an experience which I have not completely understood, that memory creates a further hindrance, because that prevents me from meeting experience fully. 克：你们听懂问题了吗？我已经解释过我说的记忆是什么意思，即，消化不良的经验或者你没有彻底地、完整地面对的事情，会在头脑中留下痕迹，我们称之为记忆。而我们带着那记忆去面对生活，那记忆具有生命力，因为它制造出障碍。如果我对某个我没有彻底理解的经验有记忆，那记忆就会制造出进一步的障碍，因为它会妨碍我去充分地面对经验。 Most of us have such memories—many such memories—which you call recollection, with which we try to meet experiences. Naturally, when you meet that recollection with memory, a person, an incident or an experience, you do not meet fully; therefore, you are further increasing the burden. Now, if you meet every person, experience, anew, with a free mind, with an awakened full mind, you will meet them with an adaptability, not with a fixation of mind. 我们大多数人都有这样的记忆——很多这样的记忆——你称之为回忆，我们带着它们去面对经验。当你带着记忆去面对往事，一个人、一件事情或者一次经验，你自然无法充分面对；因此，你在进一步增加负担。那么，如果你用自由的头脑，用醒觉的完整的头脑，全新地去面对每个人、每次经验，那么你就会用一个灵活的头脑，而不是一个固化的头脑来面对。 Memory gives us a rigidity so that, when you have many recollections, that rigidity becomes so strong that when you meet a person, or an experience, you do not fully comprehend it. Therefore, that recollection impedes you; whereas, if you meet every person or every experience free from that rigidity, which is memory, then in that there is a pliability, there is an adjustment, not a cunningness of mind which tries to get beyond a person or beyond an experience. 记忆使我们僵化，因此，当你心怀很多回忆，那僵化的程度如此之深，以至于当你遇到某个人或者某个经验时，你就无法充分地理解。所以，那回忆阻碍着你；然而，如果你在面对每个人或者每个经验时，摆脱了那种僵化，也就是记忆，那么其中就有一种柔韧性，有一种调节，而不是一个狡猾的头脑企图超越某个人或者某个经验。 Let us say, someone has deceived me two years ago. That has left a memory, a recollection, and I meet that person again now. I meet him or her with that memory which is still in my mind. So, when I meet him, I am very cunning not to be deceived again, because I am suspicious and I do not want to be deceived, but my mind is so acute, cunning, that it is watching. Now, if you have nothing to give or nothing to receive, if you are not expecting something from that person, you can never be deceived. 我们打个比方，比如说两年前有个人欺骗了我。那件事留下了记忆，一种回忆，而现在我又遇到了那个人。我带着依然留存在头脑中的记忆去面对他或她。所以，当我遇到他，我非常小心翼翼，以免再次被欺骗，因为我心存疑虑，我不想被欺骗，而我的头脑是如此敏锐、狡猾，它始终警惕着。然而，如果你没什么可给予的，也不想得到什么东西，如果你不期望从那个人那里得到什么，那么你永远也不会受骗。 Please, I am taking the principle, not the detail. You can apply the detail for yourself, when you think it over. If a person deceives you and you are hurt by that deception, that hurt is a memory, and that memory reacts later, when you meet that person again. Therefore, your mind has become more clever, more cunning, not more adaptable, more understanding; it has only become cleverer, more cunning, not to be caught in the same position again, and we think we have understood. 请注意，我讲的是原则性的东西，而不是具体的细节。当你深入思考时，你可以自己补充细节。如果一个人欺骗了你，你被那次欺骗伤害了，那伤害是一个记忆，而当你再次遇到那个人时，那记忆接着会做出反应。所以，你的头脑变得更加聪明，更加狡猾，而不是更加灵活、更加体贴；它只是变得更加聪明，更加狡猾，以免再次陷入同样的状况，而我们以为我们明白了。 We think our mind has become more cunning, and we know how to avoid being deceived the next time, and we think experience has taught us that. You have lent someone some money, and he does not return it, and the next time he comes, you think you have learned; your mind has become more cunning and you say, “Shall I give it to him or not?” 我们以为我们的头脑变得更聪明了，我们知道下次如何避免被欺骗，我们以为经验教会了我们这些。你借钱给某个人，而他没有还，下次他再来借，你认为你已经吸取教训，你的头脑变得更加聪明，你说：“我应不应该借给他？” I feel this is a wrong method of approach, a wrong way of doing things. Either give it to him and forget about it and not have this rigidity of mind or this prejudice, or, when you meet him next time, say, “Sorry, if I could give it to you I would, but I cannot.” Be quite open. Do not have a suspicious mind, a cunning mind, a rigid mind, but be frank. 我认为这是一种错误的处理方法，一种错误的做事方式。要么借给他，并把这件事忘掉，而不带着这个僵化的头脑或者这个偏见；要么当你下次再碰到他的时候，就说：“抱歉，如果我能给你，我会给的，但是我不能。”要十分开放。不要带着怀疑的头脑、狡猾的头脑、僵化的头脑，而是诚实以对。 A frank mind is adaptable and therefore able to meet everything afresh, anew. Your mind is then so adjustable, so pliable, that when you meet this person again, there is something anew, not the same old suspicion brought forward. But, as long as we do not meet persons or experiences of life completely, with all our mind and heart, there must be conflict, and that conflict creates memory. It is really very simple. 一颗坦诚的头脑是灵活的，因而能够崭新地、全新地面对一切。此时你的头脑是如此灵活、如此柔韧，当你再次遇到这个人，就有了崭新的东西，而不是旧有的怀疑涌上前来。但是，只要我们没有用我们的整个头脑和内心去完整地面对人们或者经验，就必然会有冲突，而那冲突会产生记忆。这真的非常简单。 When you have no conflict in your mind, there is no memory. You may remember an incident, I am not talking of that, but there is no attachment to that memory, which pursues you through time until you have completed that incident or that experience. We are living constantly in this conflict. That conflict creates memory, and the mind is filled with that memory and is identified with it, and so there is in that identification the idea of ‘I’— which is conflict. 当你的头脑中没有冲突，就不会有记忆。你也许会记起某件事情，我说的不是那些，而是不执着于那记忆，那执着会追随你良久，直到你完全了结那件事情或者那个经验。我们不停地生活在这种冲突中。这冲突产生了记忆，头脑中装满了那些记忆，并与之相认同，所以，产生了对“我”这个概念的认同，而“我”就是冲突。 There is a vast difference between the primitive man and the liberated man. The primitive man has no memory, because he acts immediately without thought; whereas the liberated man meets everything completely, because he has understanding. In him there is a richness, a fullness, and therefore through intelligence he is able to meet it. I hope I have answered that question. 原始人和解放的人之间存在着巨大的不同。原始人没有记忆，因为他不假思索地立即行动；而解放的人完整地面对一切，因为他有了解。他内心有一种丰足，一种完满，因而他能够通过智慧去面对。我希望我解答了那个问题。 The Art of Listening, Eleventh Talk at Ommen, August 12, 1933 《倾听内心的声音》之“记忆妨碍充分地面对经验” 本周冥思坊北京读书会，详情及报名方式请点击： 冥思坊2016年全国会员持续招募中，目前会员交流活动已正式开展，欢迎感兴趣的朋友申请加入。详情请点击： 了解冥思坊，请点击查看：
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