善的绽放，并不是“变得善良”

善的绽放，并不是“变得善良”

When we are angry, at the second of anger, there is no identification with it at all. A few seconds later the whole business of identification, I should, I should not control, and all that arises. But in watching without any movement of thought, actually, watching, then in that watching let anger - anger flowers, blooms, expands, and withers away. That is what I want to get at. So that instead of suppressing it, which makes it stronger, by watching it, it expands, the chapter comes to an end, the book comes to an end.

当我们愤怒时，在生气的那一刻，根本没有对它的识别活动。几秒钟后，整个识别的活动——我应该或不应该控制——所有这些活动就产生了。但是，在没有任何思想活动的观察中，真正的去观察，那么就在那个观察中，让愤怒绽放、开花、展露，直至枯萎消散。这就是我想阐明的。因此，不是去压制它——压制会使它更强大——而是通过观察它，让它展露，于是篇章和整本书就全部完结了。

Being good, and becoming good, are two different things. The flowering of goodness is not becoming good. Becoming good is the denial of goodness. Becoming better is a denial of what is; the better corrupts the what is. Being good is now, in the present; becoming good is in the future, which is the invention of the mind that is caught in belief, in a formula of comparison and time. When there is measurement, the good ceases.

“善良”和“变得善良”，是两件完全不同的事。善的绽放，并不是“变得善良”。“变得善良”是对善的否定。“变得更好”是对事实的否定，“更好”腐化了事实。善就在此刻，就在当下，而“变得善良”却在未来，它只是心智的发明而已——心智困在了信仰里，困在了比较和时间的定式中。有衡量，善就终止了。

The desire to become is the soil in which sorrow takes root.

想要成为什么的欲望，是悲伤得以生根的土壤。

If I am a liar I can try to stop lying, which is what people generally do. But can I allow that lie to flower and die? Can I refuse to say it is right or wrong, good or bad? Can I see what is behind the lie? I can only find out spontaneously why I lie if there is freedom to find out. In the same way, in order not to be a prisoner of little things, can I find out why I am a prisoner? I want the fact to flower. I want it to grow and to expand, so that it withers and dies without my touching it.

如果我是个说谎者，我可以试图停止说谎，这是人们通常的做法。但是，我能够允许那个谎言开花然后死去吗？我能不能不去说它是对是错、是好是坏？我能不能看穿谎言背后的东西？如果有了探明真相的自由，我自然就会明白我为什么说谎。同样的，为了不成为琐事的囚犯，我能否发现为什么我成了囚犯？我要让事实开花，我要任它生长和展露，不去触碰它，它自己就会凋谢死去。

Is there not a difference between a flowering mind and the becoming mind? The becoming mind is a mind that is always growing, becoming, enlarging, gathering experience as knowledge. We know that process full well in our daily life, with all the results, with all its conflicts, its miseries and strife, but we do not know the life of flowering. And is there not a difference between the two which we have to discover – not trying to discriminate, to separate, but to discover – in the process of our daily living? When we discover this, we may perhaps be able to set aside this ambition, the way of choice and discover a flowering, which is the way of life, which may be true action.

一颗绽放的心和一颗想要变成什么的心，难道没有差别吗？想要变成什么的心，总是在成长、壮大、扩张，在积累经验，也就是知识。在我们的日常生活中，我们对那个过程非常清楚，连同它所有的后果、冲突、痛苦和斗争。可是，我们却不知道绽放的生活是怎样的。难道这两者没有差别吗？我们必须在我们的日常生活中去发现它，不是试图去辨别和区分，而是去探索。而当我们发现了它们的差别，我们或许就能把野心以及拣选的做法丢弃一旁，而去发现一种绽放，它才是生命之道，也许才是真正的行动。

The whole movement from watching, listening to the thunder of insight, is one movement; it is not coming to it step by step. It is like a swift arrow. And that insight alone can uncondition the brain, not the effort of thought, which is determination, seeing the necessity for something; none of that will bring about total freedom from conditioning. All this is time and the ending of time. Man is time-bound. So where there is an ending of thought and to time, there is total insight. Only then can there be the flowering of the brain. Only then can you have complete relationship with mind.

观察和倾听那惊雷般的洞察，它的全部活动，就只是一个活动而已。它不是一步一步到来的，它就像一支疾飞的利箭。而那个洞察本身就能解放头脑，它不是思想的努力——那只是看到了某种东西的必要性后的决心——而这些都不能使我们从制约中彻底解脱。所有这些都是时间，以及时间的终结，而人类被时间所捆绑。因此，哪里有思想和时间的终结，哪里就会有彻底的洞察。只有那样，才有头脑的绽放。只有那样，你和心灵之间才会有完整的关系。

Flowering

《生命的绽放：克里希那穆提心灵笔记》

善的绽放，并不是“变得善良”