And as you walked along quietly, without much thought, you saw a dead leaf, yellow and bright red, a leaf from the autumn. How beautiful that leaf was, so simple in its death, so lively, full of the beauty and vitality of the whole tree and the summer. Strange that it had not withered. Looking at it more closely, one saw all the veins and the stem and the shape of that leaf. That leaf was all the tree. Why do human beings die so miserably, so unhappily, with a disease, old age, senility, the body shrunk, ugly? Why can't they die naturally and as beautifully as this leaf?
你安静地走着，不经意间， 你看到了一片枯叶，呈黄色和鲜红色，一片来自秋天的叶子。 那片叶子多么美丽，死得如此简单、如此活泼， 洋溢着这整棵树和夏日的美与活力。 奇怪的是，它没有枯萎。更仔细地看它， 一个人看见所有的叶脉、叶柄和那片叶子的形状。 那片叶子就是整棵树。 为什么人类死得如此悲惨、如此不快乐， 带着疾病、老迈、衰颓、身体的萎缩和丑陋？ 为什么他们不能自然地死去，像这片叶子一样美？
Krishnamurti to himself: His Last Journal 最后的日记details 详 情
As I said before, my purpose is to make men unconditionally free, for I maintain that the only spirituality is the incorruptibility of the self which is eternal, is the harmony between reason and love. This is the absolute, unconditioned Truth which is life itself. I want therefore to set man free, rejoicing as the bird in the clear sky, unburdened, independent, ecstatic in that freedom.
正如我之前所说，我的目的是使人无条件地自由， 因为我坚持认为，唯一的灵性是自身的清廉，是永恒， 是理性与爱的和谐。这就是绝对的、无条件的真理，是生命本身。 因此，我想使人解放，像鸟儿在晴朗的天空中，那么欢快，毫无负担，毫无牵绊，在那自由中欣喜若狂。
Introduction of J.Krishnamurti 介绍details 详 情
Throughout the world, so-called holy men have maintained that to look at a woman is something totally wrong. they say: you cannot come near to God if you indulge in sex, therefore they push it aside although they are eaten up with it. But by denying sexuality they put out their eyes and cut out their tongues for they deny the whole beauty of the earth. They have starved their hearts and minds; they are dehydrated human beings; they have banished beauty because beauty is associated with woman.
遍布于整个世界上的所谓的圣人们坚持那种说法 —— 看女人绝对是错的。 他们说： 您无法靠近上帝，如果您沉迷于性， 因此他们把她扔在一旁，尽管他们也是被女人抚养大的。 然而，在拒绝‘性’的同时，他们蒙住了他们的双眼、割掉了他们的舌头，因为他们拒绝了大地的整个美。 他们使自己的心灵和头脑饥饿；他们是一群风干的人类； 他们驱逐了美，因为美与女人有关。
On Love 关于爱details 详 情
Listen! from the age of nine I have learnt English - and other languages. That's memory, isn't it? It has taken me a few years to learn them, and they are stored up in the brain - the words, the syntax, how to put sentences together - all that took time, didn't it? And any thought springing from that period of time is limited. So thought is not the whole, not complete. Thought can never be complete because it is always limited. Please see this, not as an idea but as an actuality. We said thought is the response of memory. Memory is stored up in the brain; it is experience and the constant accumulation of knowledge. And when you are asked something - memory responds. So thought must be limited, because memory is limited, knowledge is limited, time is limited.
听！从九岁起，我就开始学英语和其它语言 —— 而那就是记忆，它不是吗？ 我花掉了几年的时间才学会它们，而它们保存在这颗脑袋里 —— 词汇、语法、如何造句 —— 所有那些都需要时间，不是吗？ 接下来，从那段时期中喷涌出的任何思想，都是受限的。 因此，思想不是整体、不是全部。 思想永远不可能是完整的，因为它总是受限的。 请看这，不是作为一个观念，而是一个真实。 我们说，思想是记忆的回应。 记忆保存在脑袋里；它是体验和知识的不断积累。 当你被问到某个东西的时候 —— 记忆做出回应。 所以思想必定是受限的，因为记忆是有限的，知识是有限的，时间是有限的。
Inward Flowering 内在的开花details 详 情
So, thinking has created fear. Right? Thinking about the future, thinking about the past and not being able to adjust quickly to the environment and so on, so on. So thought and time. Right? No, you don't understand. I will go on. Thought of tomorrow, what might happen, my wife might leave me, or might die. I am a lonely man, then what am I to do? I have several children so I had better marry, remarry someone or other, because at least they can look after my children. And so on. That is thinking of the future based upon the past, right? And so thinking and time are involved in this. Right? Thinking about the future, future being day after tomorrow, or tomorrow, and thinking about that causes fear. Right?
所以，思考创造出恐惧。对吗？ 想想这个未来，想想这个过去，不能快速地适应这个环境等等。 所以思想和时间。对吗？不，你不理解。我会继续。 想想明天可能发生什么事情，我的妻子可能离开我，或者可能死去。 我是一个孤单的人，那我该怎么办？ 我有几个孩子，所以我最好结婚，再嫁给某个人或其他人， 因为至少他们可以照顾我的孩子。等等。 那就是根据这个过去，对这个未来进行思考，对吗？ 因此，思考和时间都在这里。对吗？ 想想这个未来，未来会是后天，或者明天，就那么一想，爆发了恐惧。对吗？
the Last Talks 最后的讲话 details 详 情
So our senses are broken up, fragmented, we never see anything with all our senses completely. Right? Are we understanding each other? Can you look at something, the movement of the sea, the way of the clouds, the wind among the trees, to look at it all with all your senses fully flowering and looking. Can we do that? Then when you do that you will see as a test - you are not accepting what I am saying, test it for yourself - then you will see that there is no centre from which you are observing. There is no division caused by the centre who is saying: 'I am different from that'. When you observe things totally, a woman or a man or a child, or your girl friend, husband, wife, with all the senses awakened, then there is no one particular sense demanding an action. You are following all this? Are you doing it as we are talking about it? So senses have their right place, but they become destructive, divisive and conflicting when one particular sense is developed and the others are dormant or semi-dormant. Whereas when you observe something entirely with all your senses then there is no division in yourself. So desire is part of these sensations, is the beginning of sensation. Right? That is a fact, isn't it? See a beautiful woman or a man or a child, or a car, or a mountain, or a lovely proportioned house, or a garden, and perception, sensation and the desire arises. Right? And the desire, that sensation, perception, sensation creates the image and then desire begins to operate. That is the whole movement of desire. This is a simple, obvious, daily fact which you can observe if you are paying attention.
因此，我们的这些感觉是残缺的、破碎的， 我们看任何一个东西的时候，从来不敞开所有的感官。对吗？ 我们理解彼此吗？你看某个东西： 大海的起伏、云舒云卷、穿行于林间的风， 看它，用你所有的感官 —— 让它们绽放和观看。 我们能那么做吗？那么，当你去做，你会看到，把它作为你自己的一个测试 —— 你不接受我说的话，亲自去测试它 —— 那么，你会看见，在你观察的时候，没有那个中心 —— 那个观察的起点。 不存在由分裂而产生的那个中心，那个说“我与那个不同”的中心。 你完全地看： 一个女人或男人，或者一个孩子，或者你的女朋友、丈夫、妻子， 唤醒所有的感觉器官，那么，就没有某个特定的感官要求一个行为。 你跟上这些了吗？当我们在说的时候，你在做吗？ 因此，这些感官有了它们恰当的位置。 但是，当某一个感官被开发，而其余的感官们却处于休眠或迷糊的状态， 那么，它们就变动具有破坏性、分裂性，并产生冲突。 然而，当你在观察某个东西的时候，敞开你所有的感官， 那么，你的里面就没有分裂。 因此，欲望是这些感觉的某一部分，是感觉的萌芽。 对吗？那是一个事实，它不是吗？ 看一位美女，或者一位帅哥，一个小娃娃， 或者一辆汽车，一座高山，一栋漂亮的房子，一个花园 —— 捕捉，感觉，欲望萌生。对吗？ 那个欲望，那种感觉，捕捉，感觉创造这个画面；接着，欲望开始运转。 那就是欲望的整个流程。 这是一个简单的、明显的、日常的事实；只要你留意，你就能观察到。
the Monvement of Desire 欲望的活动 details 详 情
P: What is the nature of sorrow? K: There is personal sorrow, the sorrow that comes with the loss of someone you love, the loneliness, the separation, the anxiety for the other. With death there is also the feeling that the other has ceased to be, and there was so much that he wanted to do. All this is personal sorrow. Then there is that man, ill-clad, dirty, with his head down; he is ignorant, ignorant not merely of book knowledge, but deeply, really ignorant. The feeling that one has for the man is not self-pity, nor is there an identification with that man; it is not that you are placed in a better position than he is and so you feel pity for him, but there is within one the sense of the timeless weight of sorrow in man. This sorrow has nothing personal about it. It exists.
普：什么是悲伤的性质？ 克：有私人的悲伤，当你失去你的所爱之人，悲伤即至： 一种孤独，一场离别，一种因他人而引发的焦虑。 伴随着死亡，也有这样的感情：他不在了，他却还有那么多未了的心愿。 这一切，都是私人的悲伤。 那么，那个人，穿得破烂、脏兮兮的、低着脑袋； 他无知，不仅是对书本知识无知，而且是深层地、真正地无知。 一个人对那人怀有的感情既不是自怜，也不是对那个人的同情。 不是由于你比他的处境更好，因此而怜悯他， 而是在一个人的里面，感受到人的悲伤，一种亘古的沉重。 这种悲伤与私人无关。它只是存在着。
Tradition and Revolution 传统与革命悲伤之焰 details 详 情
And if you haven't this seed in you here, the world is going to destroy you. They will trample on you, they are wolves, murderers - don't mistake it. This feeling that you are completely relaxed, completely at home - in the sense I am using that word - that brings about the responsibility which is affectionate. Do you understand this? Please do. And when you have that seed and it is flowering here, then you will keep it going all your life. But if it doesn't operate, then the world will destroy you; the world makes you what it wants you to be: a cunning animal.
如果你没有这颗种子，世界就会毁灭你。 他们会践踏你，他们是狼，谋杀犯 —— 别误解。 这是一种完全地放松、完全“在家”的感觉 —— 我用这个词的含义是 —— 带着深情的责任感。 你明白吗？请这么做。当你拥有那颗种子，并且让它在这里开花时，你就会让它总是在你的一生中保持下去。 但如果它不运转，那么这个世界就会毁灭你； 这个世界让你成为它想让你成为的样子：一只狡猾的动物。
the Beginning of Learning 学习入门 begins_learning 1-1 全文链接 page link
The desire for the repetition of an experience is the binding quality of sensation, and the enrichment of memory is the expansion of sensation. The desire for the repetition of an experience, whether your own or that of another, leads to insensitivity, to death. Repetition of a truth is a lie. Truth cannot be repeated, it cannot be propagated or used. That which can be used and repeated has no life in itself, it is mechanical, static. A dead thing can be used, but not truth. You may kill and deny truth first, and then use it; but it is no longer truth. The propagandists are not concerned with experiencing; they are concerned with the organization of sensation, religious or political, social or private. The propagandist, religious or secular, cannot be a speaker of truth. Experiencing can come only with the absence of the desire for sensation; the naming, the terming must cease. There is no thought process without verbalization; and to be caught in verbalization is to be a prisoner to the illusions of desire.
渴望某种体验的重复，就是感觉的束缚性， 丰富记忆，就是扩张感觉。 渴望重复某种体验，无论是你自己的还是别人的， 都会导致不敏感，导致死亡。 真理的重复，即是谎言。 真理不能重复，不能被传播或使用。 一个可以被使用和重复的东西，它本身没有生命，是机械的、静态的。 一个死的东西可以被使用，但它不是真理。 你可以先杀死和拒绝真理，然后使用它；但它不再是真理。 宣扬者不关心体验；他们关心的是 在机构里获得的感觉，无论这个机构是宗教的、政治的，还是社会的或私人的组织。 宣传者，无论是宗教的还是世俗的，都不能成为真理的代言者。 当对感觉的欲望不在时，体验才能出现； 命名、术语化必须停下。没有言语化就没有思想过程； 被困在言语中，就是掉进欲望编织出的幻境的囚徒。
Commentaries on Living(Series 1) repetition and sensation 对生活的评注 卷一重复和感觉details 详 情
Essentially, self-improvement is but mediocrity. Self-improvement through virtue, through identification with capacity, through any form of positive or negative security, is a self-enclosing process however wide. Ambition breeds mediocrity, for ambition is the fulfilment of the self through action, through the group, through idea. The self is the centre of all that is known, it is the past moving through the present to the future, and all activity in the field of the known makes for shallowness of mind. The mind can never be great, for what is great is immeasurable. The known is comparable, and all the activities of the known can only bring sorrow.
从本质上讲，自我完善不过是平庸。 通过美德，通过对能力的认同， 通过任何形式的提倡或反对的安保措施，来完善自我， 是一个自我封闭的过程，无论它有多么地广泛。 雄心滋养出平庸， 因为雄心是通过行动，通过集体，通过观念来实现自我的满足。 自我是所有已知事物的中心， 它是过去，通过现在，走向未来， 而已知领域内的所有活动，都使头脑变得肤浅。 头脑永远不可能是伟大的，因为伟大的东西是不可估量的。 已知的是可比较的，已知的所有活动，只会带来悲伤。
Commentaries on Living(Series 2) Is there profound thinking? 对生活的评注 卷二有深邃的思考吗？details 详 情
One may follow what is generally considered to be right action, or be told what right action is; but that does not bring about love, does it. “No it quite obviously does not; one is merely pursuing a pattern created by the mind. Again, I see this very clearly, sir, and I now understand why you dissolved the organization of which you were the head. One has to be a light unto oneself; following the light of another, other only leads one into darkness.”
一个人可能追随通常被认为是正确的行为， 或者被告知什么是正确的行为；但那不会带来爱，它会吗。 “不，它显然不会；一个人只是在追求一种由头脑创造出的模式。 我再一次非常清楚地看到这一点，先生， 我现在理解你为什么解散你所领导的组织。 一个人必须是自己的光； 追随另一个人的光，只会把人引向黑暗。”
Commentaries on Living(Series 3) Why did you dissolve your order of the star? 对生活的评注 卷三你为何解散世界明星社？details 详 情
Transformation is not in the future, can never be in the future. It can only be now, from moment to moment. So what do we mean by transformation? Surely it is very simple: seeing the false as the false and the true as the true. Seeing the truth in the false and seeing the false in that which has been accepted as the truth. Seeing the false as the false and the true as the true is transformation, because when you see something very clearly as the truth, that truth liberates. When you see that something is false, that false thing drops away. When you see that ceremonies are mere vain repetitions, when you see the truth of it and do not justify it, there is transformation, is there not?, because another bondage is gone. When you see that class distinction is false, that it creates conflict, creates misery, division between people - when you see the truth of it, that very truth liberates. The very perception of that truth is transformation, is it not?
转变不是在未来，永远不可能在未来。 它只能是现在，在每一刻。因此，我们所说的转变是什么意思？ 当然，它很简单：看见假即是假，真即是真。 看见虚假中的真，看见在被当作真理的假。 看见假即假，真即真，就是转变， 因为当你非常清楚地看到某个东西，就是真理，这个真理就是解放。 当你看到某个东西是假的时，那件假的东西就消失了。 当你看到仪式只是徒劳的重复时， 当你看到它的真理而不为它辩护时，就有转变，没有吗？ 因为另一个束缚消失了。 当你看到阶级划分是假的，是它创造出冲突，制造出悲痛，分裂了人们 —— 当你看到它的真理时，那个真理就是解放。 对那个真理的感知，就是转变，它不是吗？
The First and Last Freedom 第一和最后的自由 关于转变details 详 情
You never saw anything so utterly innocent; she was lying on her back; you could just see the whole delicate line of her and she was almost touching the water; it was a stroke of light of the very young, new moon, appearing for the first time in a cloudless sky. You never saw her before, though you had seen her a thousand times; it was so innocent that you in that crowded noisy street were made innocent. You were innocent, without striving, without thought; everything about you was new, you had never seen them before. Your eyes were washed clean and you had not a spot in your heart; you were so far away that nothing could touch you. You could never be polluted again for there was no again; there was no in the meantime; there was no past or future; there was only that vast empty space of now, of innocency whose immensity was blessedness. It was a benediction and you couldn’t carry another to it, even though you loved. There was no saviour, no teacher could bring you to it; you have to abandon them and get lost where your thought couldn’t find you. It was the innocency of complete aloneness, not a thing that you had carefully carved out of life, a corner of self-immolated isolation. You were not alone, for you were where experience could not reach you. You did not know it was aloneness; you were not aware of anything but there was that immense innocency in that nothingness. It was the innocence of all energy and life and if you ever came there casually, and it must always be casual never determined, then you would be in an ecstasy that had no reason and no death. The long line of cars honked behind you, and in front of you a political meeting was going on, on the beach, and the bellowing voice of the politician, through the loudspeaker, came to you. The new moon was below the sea.
你从未见过如此完全纯洁的东西； 她仰面躺着； 你可以看到她整个细腻的线条，她几乎要触碰到水； 它是一缕缕年轻的、崭新的月光，第一次出现在万里无云的天中。 你以前从未见过她，尽管你见过她一千次； 它太纯洁了，你在那条拥挤的嘈杂的街道上被净化了。 你是纯洁的，没有挣扎，没有思想； 对于你来说，一切是崭新的，你以前从未见过它们。 你的眼睛被洗干净了，你的心里没有一个斑点； 你太遥远了，没有什么能碰到你。 你再也不能被污染了，因为没有了再； 也没有不；没有过去或将来； 只有那片广阔而虚无的空，纯真，无垠，是祝福。 它是一个祝福，你不能把它给另一个人，即便你爱它。 没有救世主，没有老师能把它给你； 你必须抛弃他们，迷失在你的思想找不到你的地方。 它是完全独立的纯真， 不是你小心翼翼地从生命中雕刻出来的，从自我牺牲的隔绝的墙角边冒出的东西。 你没有独立，因为你在体验你无法触碰到的地方。 你不知道它是独立的； 你什么都没有意识到 但在那虚无中，却蕴含着无比的纯真。 它是一切能源和生命的纯真，如果你偶然地到来， 必定总是偶然的，绝对没有决心， 那么，你将处于一种没有理由、没有死亡的至乐。 长长的车流在你的身后鸣喇叭， 在你的面前，一场政治会议正在海滩上举行， 政治家的咆哮声音，通过扬声器，来到了你。 新月沉在海底。
Krishnamurti's notebook 克里笔记details 详 情
克里希那穆提官网 克里希那穆提基金会在bilibili的个人空间 网盘分享资料(提取码：kris)