克里希那穆提冥思坊|【言谈录】什么是正确的行动？

_本文原题：【言谈录】什么是正确的行动？

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【克里希那穆提冥思坊|【言谈录】什么是正确的行动？】Shall we go into the question of what is right action? Action that will be right under all circumstances, wherever you live, whatever the environment, however limited your activity - can we find out together what is right action? It is very important. So let's find out together the meaning of those two words, right and action.
我们可以探讨一下什么是正确的行动这个问题吗？在一切情境下都正确的行动，无论你生活在哪里，无论环境如何，无论你的行为是多么局限——我们能不能一起来弄清楚什么是正确的行动？这非常重要。所以我们先一起来搞清楚这两个词的含义：“正确”和“行动” 。
When we use the word 'right', it means whole, not fragmented, not broken up, an action that is complete, an action in which there are no regrets, does not bring in any kind of disturbance. 'Right' means a movement that is constantly whole, precise, accurate under all circumstances. And action means doing - doing - not having done or will do. So right action means doing, means action which is whole, immediate.
当我们使用“正确”这个词的时候，它的意思是完整，不分裂，不破碎，一种完满的行动，其中没有遗憾，也不会带来任何不安。 “正确”意味着一种在所有情况下都始终完整、精确、准确的活动。而“行动”的意思是“做”——正在做——而不是已经做了或者将要去做。所以正确的行动就意味着在做，意味着完整的、即刻的行动。
What is our actual action now? It is based on an ideal, a memory or an action that you should do, so our action is always building, always becoming. If we have a motive for an action, that action is essentially inaction because in that action you are continually becoming and therefore you are only concerned with becoming, not with action. So we are now going to find out for ourselves what is right action.
而我们现在实际的行动是怎样的？它是建立在理想和记忆之上的，是你应该完成的行动，所以我们的行动总是在构建什么，总是在成为什么。如果我们的行动有个动机，那个行动实际上就不是行动了，因为在那个行动中你一直在成为什么，所以你关心的只是成为，而不是行动。所以我们现在要亲自去弄清楚正确的行动是什么。
If you can really understand this for yourselves, you will have solved numerous problems. Our whole life is a becoming. If you are a clerk you want to become a manager, if you are a manager you want to become the super manager and so on. You want to climb the ladder, whether in business or in politics, and it is the same thing in the religious world. In the religious world if you are practising, following certain dictums, certain concepts, ideas, you are again becoming, constantly achieving.
如果你们自己能真正地了解这一点，你们就能解决不计其数的问题。我们的整个生活都是一种“成为”活动。如果你是个小职员，你就想成为经理；如果你是个经理，就想成为最高级的经理，等等。你想爬上成功的阶梯，无论是在商界还是政界，而在宗教界也是同样的情形。在宗教领域，如果你在练习、在遵循某些条规、某些概念、某些观点，你就同样是在成为什么，不停地实现着什么。分页标题
So our life is actually, if you observe it, a constant process of becoming. In that becoming time is involved. I am this, I will be that, that involves a movement from here to there, a psychological distance. You need time to move from here to your home, you cover that distance which is time. There, it is necessary because you live far away or nearby, that involves time. Psychologically, inwardly you say to yourself, I am this, but I will become that.
所以，如果你观察过的话，我们的生活实际上就是一个不断成为什么的过程。在这个成为过程中，我们就引入了时间。我是这样的，我要成为那样，这就意味着有一种从这里到那里的活动，意味着有一个心理距离。从这里回到家，你需要时间。在这里，时间是必要的，因为你住得很远，或者很近。无论你住得很远还是很近，都需要时间。而从心理上，从内在，你对自己说，我是这样的，但我要变成那样。
There is a distance between what you are and what you want to be, which is time in which you are becoming something. So our life is always a becoming and in that becoming there is action. Right? So action is never complete. Right? I wonder if you see this. When you are allowing time in action that time indicates that you are moving from one point to another point. So your action will inevitably be limited and therefore any action that is limited will bring about greater conflict.
你现在的样子和你想成为的样子之间有一个距离，那就是时间，你想在那个时间内成为某个目标。所以我们的生活始终是一种成为活动，在那种成为中就产生了行动。对吗？所以行动永远都是不完整的。我想知道你有没有看到这一点。当你允许时间进入行动，那个时间就意味着你在从一个点向另一个点移动。所以你的行动必然是局限的，而任何局限的行动都会导致更大的冲突。
So is there an action which does not involve time? Please see the importance of this. There is biological time, the growth from the infant, there is the psychological time and there is the time by the watch which is day and night. So there are three types of time: biological time, you can't do anything about it, but time is involved in the very genes. In order to grow from childhood to manhood, old age, time is necessary there. And time is necessary to go from here to your house. But we also think time is necessary for bringing about right action: I will learn what is right action and that learning implies time.
那么，有没有一种行动没有引入时间？请看到这一点的重要性。既有生理上的时间，从婴儿成长起来的时间，也有心理上的时间，还有钟表上的时间，也就是日夜。所以有三种类型的时间，首先是生理时间，对此你无能为力，时间嵌入了基因本身之中。从孩童长大成人，然后再老去，是需要时间的。从这里到你家，也需要时间。但是，我们认为做出正确的行动也需要时间：我将会学到正确的行动是什么，而那种学习就隐含了时间。
So is there an action which does not involve time, which means, is there an action which is not controlled by the idea of becoming? Is that all right? Please see the importance of what is involved in time, psychological time. That is, I am angry, I will take time to get over my anger. That is how our brain functions; it has been trained through millennia to function that way. You also think that illumination or enlightenment needs time, life after life, following a system, following a meditation, obeying, that all involves time. 分页标题
那么，有没有一种行动不涉及时间，换言之，有没有一种行动不受“成为”这个想法的控制？对吗？请看一看这个问题的重要性，即：时间，心理时间中涉及了什么。比如说，我很愤怒，而我要花时间来克服我的愤怒。这就是我们大脑的运转方式；几千年来它所受的训练就是去这样运转。你认为启迪或者觉悟也需要时间，需要一世接一世的积累，遵循某个冥想体系，还有服从，这些都涉及了时间。
We are saying time is danger. Psychological time is danger because it prevents you from acting. If you are violent, if you say, 'I will be non-violent', you have taken time. In that time you are not free from violence, you are being violent. So if you understand the nature of time there will be immediate action. That is, there is the ending of violence immediately. Let us understand the question of time, it is very important because we think we need time to change; we think we need time to grow, to evolve - time means that, that is, what we are and what we should be.
我们说时间是危险的。心理时间是种危险，因为它妨碍了你去行动。假设你是暴力的，如果你说， “我会变得不暴力” ，你就引入了时间。在那段时间内，你并没有摆脱暴力，你依然是暴力的。所以，如果你懂得了时间的本质，就会有立即的行动，也就是说，暴力立刻就终结了。我们来理解一下这个时间的问题。这非常重要，因为我们以为我们需要时间来改变；我们以为我们需要时间来成长、来进化——这里的时间就隐含着我现在如何以及我应当如何。
This is our constant, continuous tradition, our conditioning. Now we are pointing out the danger of psychological time, not biological time or time by the watch, but the psychological time, that is, admitting tomorrow, a tomorrow that may be a hundred days ahead, but the idea that time is necessary to change from 'what is' to 'what should be'. So we are saying that is one of the most dangerous factors in life, to admit time in action.
而这是我们经久不衰的、持续不断的传统，是我们所受的制约。现在我们指出了心理时间的危险，不是生理时间或者钟表时间，而是心理时间，也就是允许明天介入——那个明天也许是一百天以后——认为从“现在如何”变成“应当如何”是需要时间的。所以我们说，允许时间介入行动，是生活中最为危险的因素之一。
On Conflict, Bombay, 31st January 1981
《终结生命中的冲突》，孟买， 1981年1月31日
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Krishnamurti