|
图片：位于加州欧亥（Ojai）的美国克里希那穆提静修中心 Krishnamurti: Is it possible to bring about in ourselves the birth of a new order altogether that is not related to the past? The past is irrelevant to this enquiry, and trivial, because it is irrelevant to the new order. 克：是否有可能在我们自己身上诞生一种与过去无关的全新的秩序？过去与这探询无关，过去是琐碎的，因为它与那新秩序无关。 Questioner: How can you say it is trivial and irrelevant? We've been saying all along that the past is the issue, and now you say it is irrelevant. 发问者：你怎么能说它是琐碎的、不相干的？我们一直在说过去就是问题所在，现在你说它是不相干的。 Krishnamurti: The past seems to be the only issue because it is the only thing that holds our minds and hearts. It alone is important to us. But why do we give importance to it? Why is this little space all-important? If you are totally immersed in it, utterly committed to it, then you will never listen to change. 克：过去似乎是唯一的问题，因为它是唯一掌控我们头脑和心灵的东西。它本身对我们是重要的。但是，我们为什么要赋予它重要性？为什么这个狭小的空间那么重要？如果你完全沉浸其中，彻底禁锢其中，那么你就永远不会去聆听着改变。 The man who is not wholly committed is the only one capable of listening, enquiring and asking. Only then will he be able to see the triviality of this little space. So, are you completely immersed, or is your head above the water? If your head is above the water then you can see that this little thing is trivial. Then you have room to look around. How deeply are you immersed? 没有完全禁锢其中的人，是仅有的能够聆听、探究和质询的人。只有这时，他才能看到这个狭小空间的琐碎。所以，你是完全沉浸其中的，还是你的头还在水面之上？如果你的头在水面之上，那么你就能看到这个小东西是琐碎的。那么你就有空间去看看周围了。你沉浸其中的程度有多深？ Nobody can answer this for you except yourself. In the very asking of this question there is already freedom and, therefore, one is not afraid. Then your vision is extensive. When this pattern of the past holds you completely by the throat, then you acquiesce, accept, obey, follow, believe. It is only when you are aware that this is not freedom that you are starting to climb out of it. 没有人能回答这个问题，除了你自己。在提出这个问题本身时，就有了自由，所以你就不会害怕。接着你的视野就宽阔了。当这种过去的模式完全扼住你的喉咙，你就会默认、接受、服从、追随、相信。只有当你意识到这不是自由时，你才能开始爬出来。 So we are again asking: what is change, what is revolution? Change is not a movement from the known to the known, and all political revolutions are that. This kind of change is not what we are talking about. To progress from being a sinner to being a saint is to progress from one illusion to another. So now we are free of change as a movement from this to that. 所以我们再问一次这个问题：什么是转变，什么是革命？转变不是从已知到已知的运动，所有的政治革命都是这样。这种改变不是我们正在讨论的东西。从一个罪人进步为一个圣人，只是从一个幻觉向另一个幻觉前进而已。所以现在我们摆脱了从这到那的运动这样的改变。 Questioner: Have I really understood this? What am I to do with anger, violence and fear when they arise in me? Am I to give them free reign? How am I to deal with them? There must be change there, otherwise I am what I was before. 发问者：我真的明白了这点吗？当我内心产生了愤怒、暴力和恐惧，我该拿它们怎么办？我任它们信马由缰吗？我该怎么处理它们？那里必须得有改变，否则我就会和以前一样。 Krishnamurti: Is it clear to you that these things cannot be overcome by their opposites? If so, you have only the violence, the envy, the anger, the greed. The feeling arises as the result of a challenge, and then it is named. This naming of the feeling re-establishes it in the old pattern. If you do not name it, which means you do not identify yourself with it, then the feeling is new and it will go away by itself. The naming of it strengthens it and gives it a continuity which is the whole process of thought. 克：这些事情不能由它们的对立面来克服，这一点对你来说清楚了吗？如果是的话，你就只有暴力、嫉妒、愤怒和贪婪。这感觉作为一种挑战的结果出现，随后它就被命名了。对感觉的命名就把它在旧有的模式里重建了。如果你不给它命名，也就是说你不把自己与它认同在一起，那么这感觉就是新鲜的，它自己就会消失掉。对它的命名加强了它，赋予了它延续性，这正是思想的整个过程。 Questioner: I am being driven into a corner where I see myself actually as I am, and I see how trivial I am. From there what comes next? 发问者：我被赶到了一个角落里，我如实地看到了自己的样子，我也看到了自己有多么琐碎。从这里接下来会怎样？ Krishnamurti: Any movement from what I am strengthens what I am. So change is no movement at all. Change is the denial of change, and now only can I put this question: is there a change at all? This question can be put only when all movement of thought has come to an end, for thought must be denied for the beauty of non-change. In the total negation of all movement of thought away from what is, is the ending of what is. 克：任何离开我的现状的运动，都会增强我的这种状况，所以那种改变根本不是运动。那种改变是对转变的否定，只有现在我才能提出这个问题：究竟有转变这回事吗？只有当所有思想运动都停止的时候，才能提出这个问题，因为思想必须为了不变的美而被否定。在对所有离开现状的思想运动的全然否定中，就有了现状的终结。 The Urgency of Change， 'How To Live In This World?’ 《转变的紧迫性》之“怎样活在这个世界上？”  克里希那穆提冥思坊 微博：http://weibo.com/jkmeditationstudio |
|
|
