Interviewer: You said, you see, that it is effort that destroys us, that life is a series of battles, and the only happy man is one who is not caught up in effort. But, can you do any work in the world without some hard effort?
采访者：你说：你看，正是努力摧毁了我们，生活是一系列的战斗，而唯一幸福的人是没有被努力所困的人。但是，如果没有经过某种艰苦的努力，怎么能够在这个世界上做事呢？
Krishnamurti: Why not sir? But what is effort? It is a contradiction of energies, isn’t it? One energy opposing another energy.
克：为什么不能呢，先生？而努力又是什么呢？那是各种能量的对立，不是吗？一种能量对抗另一种能量。
Interviewer: Couldn’t it be a steadfast drive in one direction?
采访者：它难道不能变成一种向着某个方向持续而稳定的驱动力吗？
Krishnamurti: If there is one drive, one pursuit, where is the contradiction in that? There is no wastage of energy, no conflict. If I go for a walk, I go for a walk. But if I want to go out for a walk and yet I have to do something else, then the contradiction begins, then conflict, then effort. So that’s why, to understand effort, one has to find out how contradictory we are.
克：如果只有一种驱动力、一种追求，其中哪会有矛盾呢？那样就不会有能量的浪费，不会有冲突。如果我想去散步，我就去散步。但是，如果我想去散步但我又得做点别的什么，那么矛盾就开始了，然后就有了冲突和努力。所以这就是为什么说，若要理解努力，我们就必须发现我们的内心是如何矛盾重重的。
Meeting Life, 'On Love'
《与生活相遇》之“爱”
转自“克里希那穆提冥思坊”

这里说的“爱”不是常识“我爱你”“你爱不爱我”的意思吧？

Questioner: When I love a person and he gets angry, why is his anger so intense?
提问者：我爱一个人而他却生气了，他的愤怒为何如此强烈？
KRISHNAMURTI: First of all, do you love anybody? Do you know what it is to love? It is to give completely your mind, your heart, your whole being and not ask a thing in return, not put out a begging bowl to receive love. Do you understand? When there is that kind of love, is there anger? And why do we get angry when we love somebody with the ordinary, so-called love? It is because we are not getting something we expect from that person, is it not? I love my wife or husband, my son or daughter, but the moment they do something ‘wrong’ I get angry. Why?
克里希那穆提：首先，你真的爱任何人吗？你知道爱是什么吗？它是把你的头脑、你的内心、你的整个人完全付出，而不要求任何回报，不拿出乞丐的钵去接受爱。你明白吗？当你有了这份爱，还会有愤怒吗？当我们以平常所谓的爱去爱别人，我们为何会生气？因为我们没有从那人身上得到预期的东西，不是吗？我爱自己的妻子或儿女，但是一旦他们做了一些“错”事，我就生气了。为什么？
Why does the father get angry with his son or daughter? Because he wants the child to be or do something, to fit into a certain pattern, and the child rebels. Parents try to fulfill, to immortalize themselves through their property, through their children and, when the child does something of which they disapprove, they get violently angry. They have an ideal of what the child should be, and through that ideal they are fulfilling themselves; and they get angry when the child does not fit into the pattern which is their fulfillment.
父亲为何对他的儿子或女儿生气？因为他希望孩子变成什么或做些什么，或去适应某种模式，而孩子却反叛了。父母试图通过财产及孩子完成自我，让自己不朽。当孩子做了一些他们反对的事，他们就非常生气。他们对孩子应当如何抱着理想，通过这理想，他们在满足自己，所以当孩子不肯顺应使他们得以满足的模式，他们就生气了。
Have you noticed how angry you sometimes get with a friend of yours? It is the same process going on. You are expecting something from him, and when that expectation is not fulfilled you are disappointed - which means, really, that inwardly, psychologically you are depending on that person. So wherever there is psychological dependence, there must be frustration; and frustration inevitably breeds anger, bitterness, jealousy, and various other forms of conflict. That is why it is very important, especially while you are young, to love something with your whole being - a tree, an animal, your teacher, your parent - for then you will find out for yourself what it is to be without conflict, without fear.
你是否注意过自己有时会对朋友多么生气？这是同样的过程在上演。你对他有所期望，当这份期望得不到满足，你就失望了，这实际上意味着：在内心里，在心理上，你是依赖那个人的。因此每当心理上的依赖产生时，就一定会存在沮丧，从沮丧不可避免地会衍生愤怒、痛苦、嫉妒及其他各种形式的冲突。这就是为什么全心全意去爱一个东西是非常重要的事情，尤其在你年轻的时候，譬如去爱一棵树、一只动物、你的老师、你的父母，因为此时你才会亲自发现没有冲突与恐惧是什么意思。
But you see, the educator is generally concerned about himself, he is caught up in his personal worries about his family, his money, his position. He has no love in his heart, and this is one of the difficulties in education. You may have love in your heart, because to love is a natural thing when one is young; but it is soon destroyed by the parents, by the educator, by the social environment. To maintain that innocence, that love which is the perfume of life, is extraordinarily arduous; it requires a great deal of intelligence, insight.
但是你知道，老师通常都只关心他自己，他被自己的家庭、金钱、地位等个人烦恼所缠绕。他的心中没有爱，这就是教育的困难之一。你的心中现在可能有爱，因为在年轻时去爱是很自然的，但是很快它就被父母、老师和社会的环境破坏了。要维持这份天真，维持这份爱，这份生命的芬芳，是非常困难的，那需要很大的智慧及洞察力。
Think on These Things, Chapter 12
《人生中不可不想的事》，第12章

Questioner: I have fallen in love, but I know there is no future to this relationship. It is a situation I have experienced several times before and I don’t want to get involved again in all that misery and chaos. Yet I am desperately unhappy without this person. How can I get myself out of this state?
提问者：我恋爱了，但是我知道这段关系没有未来。这种情形我以前经历过几次，我不想再卷入其中，卷入痛苦和混乱之中。可是没有这个人，我会非常不快乐。我要如何让自己摆脱这种状态？
KRISHNAMURTI: The loneliness, bleakness, wretchedness you feel without this person you love existed before you fell in love. What you call love is merely stimulation, the temporary covering-up of your emptiness. You escaped from loneliness through a person, used this person to cover it up. Your problem is not this relationship but rather it is the problem of your own emptiness. Escape is very dangerous because, like some drug, it hides the real problem. It is because you have no love inside you that you continually look for love to fill you from the outside. This lack of love is your loneliness, and when you see the truth of this you will never again try to fill it with things and people from outside.
克里希那穆提：没有你所爱的这个人，你所感到的那种孤独、绝望和悲惨，在你恋爱之前就存在了。你所谓的爱，只不过是一种刺激，暂时掩盖了你的空虚。你通过某个人来逃避孤独，利用这个人来掩盖孤独。你的问题并不在于这段关系，而在于你自身的空虚。逃避非常危险，因为它就像某些药物一样，将真正的问题隐藏了起来。正是因为你内心没有爱，所以你不停地从外面寻找爱来填满自己。这种爱的缺乏就是你的孤独，而当你看到这个真相，你就再也不会试图用外在的人或事来填补了。
There is a difference between understanding the futility of this escape and deciding not to get involved in this kind of relationship. A decision is no good because it strengthens the thing you are deciding against. Understanding is quite different. Decision is suppression, violence, conflict, but to see that there is this loneliness, this emptiness inside yourself and that any action whatever on the part of the observer to change it only strengthens it—that is understanding. Even calling it loneliness is an action of the observer to get rid of it. Such action changes nothing, it merely strengthens the loneliness, but complete inaction with regard to this loneliness is change. It is going beyond feeling and thinking, sidestepping them. Whatever is happening inside you—anger, depression, jealousy or any other conflict at all—drop it instantly. Stop it.
了解逃避的无益，与决心不再卷入这种关系，是不同的。下决心毫无益处，因为它会增强你决心反抗的东西。而了解则截然不同。决心是压抑、暴力和冲突；而看到内心存在这种孤独、这种空虚，并且看到观察者想要对它进行任何改变的行为，都只会增强它——这是了解。甚至称它为孤独，都是观察者想要摆脱的一种行为。这样的行为什么都改变不了，只会增强孤独，但对这孤独彻底的不行动就是改变。这种改变超越了感情和思想，绕过了感情和思想。你内心无论发生着什么——愤怒、绝望、嫉妒或者其他任何冲突——即刻丢下它，停止它。
Meeting Life, 'Love, Sex and the Religious Life'
《与生活相遇》之“爱、性及宗教生活”

Question: Is marriage compatible with chastity?
问：婚姻与贞洁是否相容？
Krishnamurti: Let us together explore this question. Many things are involved in it. Chastity is not the product of the mind. Chastity doesn't come through discipline. Chastity is not an ideal to be achieved. That which is the product of the mind, which is created by the mind, is not chaste; because the mind, when it creates the ideal of chastity, is escaping from what is; and a mind which is attempting to become chaste, is unchaste. That is one thing. We will explore it presently.
克：让我们一起来探索这个问题，其中涉及了很多东西。贞洁不是头脑的产物，贞洁不是通过戒律而来的，贞洁也并非一个要去实现的理想。作为思想产物的东西，是头脑制造出来的，它并不贞洁，因为当头脑树立了贞洁的理想，它就是在逃避此刻的事实；而一个试图变得贞洁的头脑，是不纯洁的。这是一件事，我们马上就来探讨这一点。
Then, in this question there is involved the problem of our sexual appetites, the whole problem of sex. Let us find out why for most of us sex has become a problem. And also, how is it possible to meet the sexual demand intelligently and not turn it into a problem?
然后在这个问题中还涉及了我们的性欲这个问题，这整个性的问题。让我们来搞清楚为什么对我们大多数人来说性变成了一个问题。还有，怎样才可能智慧地应对性需求而不会把它变成一个问题？
Now, what do we mean by sex? The purely physical act, or the thought that excites, stimulates, furthers that act? Surely, sex is of the mind; and because it is of the mind, it must seek fulfillment, or there is frustration. Do not be nervous about the subject. You have all become very tense, I see. Let us talk it over as though it were any other subject. Don't look so grave and lost! Let us deal with this subject very simply and directly. The more complex a subject is. the more it demands clear thinking, the more must it be approached simply and directly.
那么，我们所说的性是什么意思？是纯粹的身体活动，还是激发、刺激、促进了那种活动的思想？毫无疑问，性是属于头脑的；而由于它属于头脑，它必然会寻求满足，否则就会感到挫败。不要对这个话题感到紧张。我发现你们都变得很紧张。让我们来好好谈谈这个问题，就好像它是一个别的随便什么话题一样。不要看起来那么沉重，那么茫然！让我们非常简单、非常直接地来处理这个问题。一个问题越是复杂，它就越是需要清晰的思考，就越需要简单地、直接地着手。
Why is it that sex has become such a problem in our lives? Let us go into it, not with constraint, not with anxiety, fear, condemnation. Why has it become a problem? Surely, for most of you it is a problem. Why? Probably, you have never asked yourself why it is a problem. Let us find out.
为什么性变成了我们生活中如此显著的一个问题？让我们来探究一下，不要感到拘束，也别带着焦虑、恐惧和谴责。为什么它成了一个问题？毫无疑问，对我们大多数人来说它是个问题。为什么？也许你从来没有问过自己它为什么是一个问题。让我们来搞清楚。

Sex is a problem because it would seem that in that act there is complete absence of the self. In that moment you are happy, because there is the cessation of self-consciousness, of the me; and desiring more of it, more of the abnegation of the self in which there is complete happiness - without the past or the future demanding that complete happiness through full fusion, integration - ,naturally it becomes all-important. Isn't that so? Because it is something that gives me unadulterated joy, complete self forgetfulness, I want more and more of it.
性之所以成了问题，是因为似乎在那种活动中是完全没有自我的。在那一刻你很开心，因为自我意识、“我”停止了；而想要得到更多的这种体验，更多有着全然快乐的自我摒弃——在通过充分的融合、结合来得到那种全然的快乐时，既没有过去也没有未来——自然它就变得无比重要了，不是吗？因为它是某种能带给我不掺杂质的喜悦和彻底忘我的东西，所以我希望得到的越多越好。
Now, why do I want more of it? Because, everywhere else I am in conflict, everywhere else, at all the different levels of existence, there is the strengthening of the self. Economically, socially, religiously, there is the constant thickening of self-consciousness, which is conflict. After all, you are self-conscious only when there is conflict. Self-consciousness is in its very nature the result of conflict. So, everywhere else, we are in conflict. In all our relationships with property, with people, with ideas, there is conflict, pain, struggle, misery; but in this one act there is complete cessation of all that. Naturally you want more of it, because it gives you happiness, while all the rest leads you to misery, turmoil, conflict, confusion, antagonism, worry, destruction, therefore the sexual act becomes all significant, all-important.
那么，为什么这方面我想要得到更多？因为在其他所有的领域我都身陷冲突，在生活的各个不同层面上都存在对自我的加强。经济上、社会上、宗教上都存在对自我意识的不断加强，而自我意识就是冲突。毕竟，只有当存在冲突时你才有自我意识。自我意识究其本质就是冲突的产物。所以，在其他所有的领域，我们都身陷冲突。在我们与财产、与人们、与观念的所有关系中，都存在冲突、痛苦、挣扎和不幸；但唯独在这个活动中，那一切都彻底停止了。自然你想要得到更多，因为它给了你快乐，而其他的一切都将你引向不幸、混乱、冲突、困惑、敌对、忧虑、破坏，因此性行为变得极其重要、无比重要。
So, the problem is not sex, surely, but how to be free from the self. You have tasted that state of being in which the self is not, if only for a few seconds, if only for a day, or what you will; and where the self is, there is conflict, there is misery, there is strife. So, there is the constant longing for more of that self-free state. But the central problem is the conflict at different levels, and how to abnegate the self. You are seeking happiness, that state in which the self, with all its conflicts, is not, which you find momentarily in that act. Or, you discipline yourself, you struggle, you control, you even destroy yourself through suppression; which means, you are seeking to be free of conflict, because with the cessation of conflict there is joy. If there can be freedom from conflict, then there is happiness, at all the different levels of existence.
所以，毫无疑问，问题不在于性，而在于如何从自我中解脱出来。你尝到了自我不在的那种存在状态，即使只有几秒钟，即使只有一天或者无论多长；而当自我存在时，就会有冲突，就会有痛苦，就会有争斗。所以人们不断渴望体验更多那种摆脱了自我的境界。但核心问题是存在于各个不同层面上的冲突，以及如何摒弃自我。你在追求幸福，追求那种自我连同它所有的冲突都不复存在的状态，而那种状态你在那种行为中能够短暂地找到。要么你约束自己，你努力，你控制，你甚至通过压抑来摧毁自己；也就是说，你寻求摆脱冲突，因为冲突止息了才有喜悦。如果能够从冲突中解脱，幸福就会出现在各个不同的生存层面上。

What makes for conflict? How does this conflict arise, in your work, in your relationships, in teaching, in everything? Even when you write a poem, even when you sing, when you paint, there is conflict.
是什么造成了冲突？这种冲突是如何在你的工作中、在你的关系中、在教育中、在一切中产生的？甚至当你写一首诗，当你唱歌，当你画画时，冲突依然存在。
How does this conflict come into being? Does it not come into being through the desire to become? You paint, you want to express yourself through colour, you want to be the best painter. You study, worry, hope that the world will acclaim your painting. But, wherever there is the desire to become the more, there must be conflict. It is the psychological urge that demands the more. The need for more is psychological, the urge for the more exists when the psyche, the mind, is becoming, seeking, pursuing an end, a result.
这种冲突是如何产生的？它难道不是通过“成为什么”的欲望产生的吗？你画画，你想通过色彩来表达自己，你想成为最棒的画家。你学习，你不安，你希望世界称赞你的画作。然而，只要你心存想要变得更加如何的欲望，冲突就必然会存在。正是强烈的心理欲望想要得到更多。想要更多的需求是心理上的，当心智、心灵在成为什么，在寻找、在追求一个目标、一个结果，就会存在想要更加如何的渴望。
When you want to be a Mahatma, when you want to be a saint, when you want to understand, when you are practising virtue, when you are class-conscious as a 'superior' entity, when you subserve function to heighten yourself - all these are indications, obviously, of a mind that is becoming. The more, therefore, is conflict. A mind which is seeking the more, is never conscious of what is, because it is always living in the more - in what it would like to be, never in what is. Until you resolve the whole content of that conflict, this one release of the self, through sex, will remain a hideous problem.
当你想成为一个圣人，当你想变成一位圣徒，当你希望领悟，当你练习美德，当你心存作为一个“上等人”的阶级意识，当你为了抬高自己而推动职责的行使——显然所有这些都显示出了一颗想要成为什么的心。因此，“更加如何”就是冲突。寻求“更加如何”的心，永远无法意识到“现在如何”，因为它始终活在“更加如何”之中——活在它“希望如何”当中，从来没有活在“现在如何”当中。除非你消除了那种冲突的全部内容，否则通过性这条唯一的途径来释放自我，仍将是一个可怕的问题。

How can the intellectual meet, commune, with the sentimental, the dull, or with the one who is not educated? And what communion is there then, except the sexual? The difficulty in all this is, is it not, that the fulfillment of the sexual urge, the biological urge, necessitates certain social regulations; therefore you have marriage laws. You have all the ways of possessing that which gives you pleasure, security, comfort; but that which gives constant pleasure, dulls the mind. As constant pain dulls the mind, so constant pleasure withers the mind and heart.
理智的人要如何才能与感情用事的人、迟钝刻板的人或者未受教育的人来沟通和交流？而且此时除了性方面的问题之外，将会有怎样的交流？这一切之中的困难就在于，性冲动、生理冲动的满足使得某些社会规范成为了必需，因此你们就有了婚姻法，不是吗？你们有了各式各样能够带给你快感、安全和舒适的占有之道；但是，持续带来快感的东西，必然会钝化心灵。就像持续的痛苦会钝化心灵一样，持续的快感也会让头脑和心灵枯萎。
And how can you have love? Surely, love is not a thing of the mind, is it? Love is not merely the sexual act, is it? Love is something which the mind can not possibly conceive. Love is something which cannot be formulated. And without love, you become related; without love, you marry. Then, in that marriage, you 'adjust yourselves' to each other. Lovely phrase! You adjust yourselves to each other, which is again an intellectual process, is it not?
而你又如何能拥有爱？毫无疑问，爱不是一件属于头脑的事情，对吗？爱不是单纯的性行为，对吗？爱是一件头脑不可能设想的事情，爱是一件无法被公式化的事情。而你没有爱就与别人步入了关系，没有爱你就结婚了。然后，在那场婚姻中，你们“调整自己”来适应对方。多么动听的说法！你们调整自己适应对方，这依然是一个智力过程，不是吗？
She has married you, but you are an ugly lump of flesh, carried away by your passions. She has got to live with you. She does not like the house, the surroundings, the hideousness of it, your brutality. But she says "Yes, I am married, I have got to put up with it." So, as a means of self-protection, she yields, she presently begins to say: "I love you." You know, when, through the desire for security, we put up with something ugly, that ugly thing seems to become beautiful, because it is a form of self-protection; otherwise we might be hurt, we might be utterly destroyed. So we see that which was ugly, hideous, has become gradually beautiful.
她嫁给了你，而你是一团污浊丑陋的肉身，被你的性欲所驱使。她不得不与你生活在一起，她不喜欢这间房子，不喜欢它的环境、它的丑恶，也不喜欢你的残暴。但是她说，“是的，我结婚了，我得忍受这一切。”你知道，当我们因为渴望安全而忍受某些丑陋的东西，那个丑陋的东西似乎就变得漂亮了，因为这是一种自我保护的形式；否则我们可能会受伤，我们可能会被彻底击垮。于是我们发现那些丑陋、恐怖的东西渐渐变得美好起来。

This adjustment is obviously a mental process. All adjustments are. But, surely, love is incapable of adjustment. You know, Sirs, don't you, that if you love another, there is no 'adjustment'. There is only complete fusion. Only when there is no love, do we begin to adjust. And this adjustment is called marriage. Hence, marriage fails, because it is the very source of conflict, a battle between two people. It is an extraordinarily complex problem, like all problems, but more so because the appetites, the urges, are so strong.
这种调整显然是一个思想上的过程，所有的调整都是如此。但是，毫无疑问，爱是无法调整的。你们知道，先生们，如果你爱着别人，就不存在“调整”，对吗？只有彻底的融合。只有当没有爱的时候，我们才开始调整。而这种调整就被叫做“婚姻”。所以婚姻才会失败，因为它正是冲突的源头，是两人之间的战斗。这是一个极其复杂的问题，就像所有的问题一样，而正因为欲望、冲动是如此强烈，问题就显得尤为复杂。
So, a mind which is merely adjusting itself, can never be chaste. A mind which is seeking happiness through sex can never be chaste. Though you may momentarily have, in that act, self-abnegation, self-forgetfulness, the very pursuit of that happiness, which is of the mind, makes the mind unchaste. Chastity comes into being only where there is love. Without love, there is no chastity.
所以，一颗仅仅在调整自己的心，绝不是贞洁的。一颗通过性来寻求快乐的心，永远无法贞洁。尽管你也许在那种行为中短暂地达到了自我摒弃和忘我，但对那种快乐的追求本身是属于头脑的，会让心灵变得不贞洁。只有爱存在的地方贞洁才会出现，没有爱，就没有贞洁。
And love is not a thing to be cultivated. There is love only when there is complete self-forgetfulness; and to have the blessing of that love, one must be free through understanding relationship. Then, when there is love, the sexual act has quite a different significance. Then that act is not an escape, is not habit. Love is not an ideal; love is a state of being. Love cannot be where there is becoming. Only where love is, is there chastity, purity; but a mind that is becoming, or attempting to become chaste, has no love.
而爱并不是一件可以培养的事情。只有彻底忘我时，爱才存在；而若要拥有那种爱的祝福，你就必须通过了解关系来获得自由。那么，当有爱时，性行为就有了截然不同的意义。此时那种行为就不再是一种逃避，也不再是习惯。爱并非理想，爱是一种存在状态。而只要想“成为什么”，爱就不可能存在。只有爱存在的地方，才会有贞洁、纯洁；而一颗在成为什么或者试图变得贞洁的心，是没有爱的。
J.Krishnamurti, Banaras 5th Public Talk, 20th February 1949
克里希那穆提1949年2月20日在贝拿勒斯的第五次公开讲话

问：爱，如我们知道和经验到的，是两个人或团体之间的融合；它是独占的，包含了痛苦和喜悦。当你说爱是生活问题唯一的解决之道时，你对这个字认定的含义，是我们很难去经验的。在你的感觉里，像我这种普通的人能了解爱吗?
克：每个人都能了解爱，但只有在你能非常清楚地看清事实，没有抗拒、没有辩护、没有解释——只是仔细地看着，详细清楚地观察时。那么我们称为爱的东西是什么呢?发问的人说它是独占的，而在爱里面，我们知道有痛苦和喜悦。爱是独特的吗?当我们检视时，必须找出普通人所谓的爱是什么。没有普通的人，只有人，就是你和我，所谓普通人是政客所发明的假想实体。只有人——在悲伤、痛苦、焦虑和恐惧中的你和我。
而我们的生活是什么呢?为了要找出爱是什么，让我们从我们所知的着手。我们的爱是什么? 介于痛苦和快乐之间，我们知道它是独占的、个人的：我的妻子、我的孩子、我的国家、我的上帝。我们知道它像是烟雾中的火焰，我们经由嫉妒知道它，我们经由支配知道它，我们经由占有而知道它，当别人离开的时候，我们经由失去而知道它。
所以，我们知道爱是种感觉，不是吗?当我们爱的时候，我们知道嫉妒，我们知道恐惧，我们也知道焦虑。当你说你爱某人的时候，其中的含意是：羡慕、占有欲、拥有主宰和失去的恐惧等等。所有的这些，我们称为爱，而且没有恐惧、没有羡慕、没有占有，我们就不知道爱：我们一直把没有恐惧的爱用语言来表达，我们称之为客观、纯粹、神圣的，或天知道别的什么的，但事实是我们是嫉妒、专横、占有的。

爱是不属于心灵的。一个积聚钱财和知识的人，永远不知道爱，因为他和心灵的产物共存、他的活动是属于心灵的，而他接触的任何事物，都会导致问题、混乱和悲惨。所以，我们称为爱的是心灵的产物。看看你自己，而你会发现我说的显然是事实。否则，我们的生活、婚姻和关系，会全然不同，我们会有一个新的社会。我们不是借着融合将我们联系在一起，而是经由合约，也就是所谓的爱和婚姻。爱不是融合、调整——它既不是个人的，也不是客观的，它是生命的状态。这种想要与更伟大的事物融合、与他人结合为一体的人，正在避免悲惨、混乱；但是这种心灵仍是分歧、瓦解的。爱所知的既非融合又非扩散，它既不是个人的也不是客观的，它是一种生命的状态，是心灵无法发现的——心灵能描述它，给它一个名称、名字，但是文字、描述都不是爱。
只有当心灵安静下来，才会了解爱，而这种沉静的状态是不需要培养的。培养是一种心灵的活动，训练则是一种心灵的产物，而一种训练、控制、征服、抵抗和解释的思想，不能了解爱。你可以阅读，你可以听别人说什么是爱，但是那不是爱。只有当你放弃心灵的产物，当你的心中没有心灵的产物时，才会有爱。然后你会知道没有分离、没有距离、没有时间、没有恐惧的爱是什么——而那不是为少数人而保留的。爱是没有阶级的，是唯一的爱，只有当你不爱的时候则是例外。当你爱的时候，没有“你”也没有“我”。只有火焰，而没有烟雾。
孟买·一九五〇年三月十二日
【以上选自《爱与寂寞》(On Love And Loneliness)，可惜未能于网上找到英文版。】

Questioner: Sir, why do we want to have a companion?
问：先生，我们为何希望有伴侣？
Krishnamurti: A girl asks why we want a companion. Why does one want a companion? Can you live alone in this world without a husband or a wife, without children, without friends?
克：一个女孩问我们为什么希望有伴侣。一个人为什么希望有伴侣？你能否独自活在世上而没有丈夫或妻子、没有孩子、没有朋友？
Most people cannot live alone, therefore they need companions. It requires enormous intelligence to be alone; and you must be alone to find God, truth. It is nice to have a companion, a husband or a wife, and also to have babies; but you see, we get lost in all that, we get lost in the family, in the job, in the dull, monotonous routine of a decaying existence. We get used to it, and then the thought of living alone becomes dreadful, something to be afraid of.
大部分人都不能独自生活，因此他们需要伴侣。独处需要极大的智慧，而你必须独处才能发现神或真理。有伴侣、有丈夫或妻子或是小孩都是很好的，但是你知道，我们就在其中迷失了，我们在家庭及工作中迷失了，在我们腐化的生活中那些无聊、单调的例行公事中迷失了。我们习惯了这种生存方式，于是哪怕只是想到独自生活，都会变成一件可怕的、恐怖的事。

Questioner: I am full of hate. Will you please teach me how to love?
提问者：我的心中充满了恨，请你教我如何去爱好吗？
Krishnamurti: No one can teach you how to love. If people could be taught how to love the world problem would be very simple, would it not? If we could learn how to love from a book as we learn mathematics, this would be a marvelous world; there would be no hate, no exploitation, no wars, no division of rich and poor, and we would all be really friendly with each other. But love is not so easily come by.
克里希那穆提：没有人能教你如何去爱，如果人类能被教会如何去爱，世上的问题就非常简单了，不是吗？如果我们能从书上学会如何去爱，就像我们学数学一样，这个世界一定很美妙，世上就不会有仇恨、剥削、战争、贫富之分，我们都会彼此非常友善了。但爱不是那么容易就到来的。
It is easy to hate, and hate brings people together after a fashion; it creates all kinds of fantasies, it brings about various types of co-operation, as in war. But love is much more difficult. You cannot learn how to love, but what you can do is to observe hate and put it gently aside.
仇恨很容易，仇恨就像时尚一样把人们聚在一起追随同一样东西；它制造了各种假想，它形成各种不同的合作，譬如在战争中。但是爱就困难多了。你无法学习如何去爱，但是你可以观察恨，然后把它轻轻地放在一边。
Don't battle against hate, don't say how terrible it is to hate people, but see hate for what it is and let it drop away; brush it aside, it is not important. What is important is not to let hate take root in your mind. Do you understand?
不要和仇恨的感觉作战，不要说恨人是多么糟的事，而是只要观察恨是什么，然后把它丢掉，扫在一旁，它不重要，重要的是别让恨在你的心中生根。你明白吗？

Your mind is like rich soil, and if given sufficient time any problem that comes along takes root like a weed, and then you have the trouble of pulling it out; but if you do not give the problem sufficient time to take root then it has no place to grow and it will wither away.
你的心就像沃土，如果你给予足够的时间，任何问题来到其上，都会像野草一样生根，然后你就得费心去把它拔掉，可是如果你不给问题足够的时间生根，它就没有地方生长而自动枯萎了。
If you encourage hate, give it time to take root, to grow, to mature, it becomes an enormous problem. But if each time hate arises you let it go by, then you will find that your mind becomes very sensitive without being sentimental; therefore it will know love.
如果你鼓励恨，给它时间生根、滋长、成熟，它就会变成一个巨大的问题。但是如果每一次恨的感觉生起时，你让它过去，你会发现自己的心变得非常敏感，但不是多愁善感，如此你就会明白什么是爱了。
The mind can pursue sensations, desires, but it cannot love. Love must come to the mind. And, when once love is there it has no division as sensuous and divine: it is love. That is the extraordinary thing about love: it is the only quality that brings a total comprehension of the whole of existence.
人的心会追求感官刺激和欲望，但是它无法去爱，爱必须自己来到心中。爱一旦存在，它就没有肉欲的爱或神圣的爱之分了，它就是爱。这就是爱不平凡的地方，它是惟一能完全领会整个存在的品质。
Think on These Things, Chapter 8
《人生中不可不想的事》，第8章