Question: Our mind knows only the known. What is it in us that drives us to find the unknown reality, God?
问：我们的头脑只知道已知的。 是什么在里面，驱使着我们去寻找这未知的现实、上帝？
Krishnamurti: Does your mind urge toward the unknown? Is there an urge in us for the unknown, for reality, for God? Please think it out seriously. This is not a rhetorical question but let us actually find out. Is there an inward urge in each one of us to find the unknown?
克里希那穆提：你的头脑是否催促着走向未知？ 在我们的里面，是否有一种对未知、对现实、对上帝的冲动？ 请认真地思考。 这不是一个反问，而是让我们来真实地发现。 我们每个人内心是否有一种寻找未知的冲动？
Is there? How can you find the unknown? If you do not know it, how can you find it? Is there an urge for reality, or is it merely a desire for the known, expanded? Do you understand what I mean?
有吗？如何才能找到未知？ 如果你不知道它，你怎么能找到它？ 是对现实的渴望，或者，仅仅是一种欲望，想对这个已知进行扩张的欲望？ 你理解我的意思吗？
I have known many things; they have not given me happiness, satisfaction, joy. So now I am wanting something else that will give me greater joy, greater happiness, greater vitality - what you will. Can the known, which is my mind - because my mind is known, the result of the past, - can that mind seek the unknown? If I do not know reality, the unknown, how can I search for it? Surely it must come, I cannot go after it. If I go after it, I am going after something which is the known, projected by me.
我知道很多东西；它们没有给我快乐、满足、开心。 所以现在我想要别的东西，能给我更大的喜悦、更大的快乐、更大的活力 —— 你喜欢的任何东西。 这个已知，也就是我的头脑 —— 因为我的头脑属于已知，是这个过去的产物， —— 那颗头脑能寻求这种未知的吗？ 如果我不知道现实，这种未知，我怎么能寻找它？ 当然，它必需自己过来，我不能去追它。 如果我追求它，我追求的是我投射出的已知。
Our problem is not what it is in us that drives us to find the unknown - that is clear enough. It is our own desire to be more secure, more permanent, more established, more happy, to escape from turmoil, from pain, confusion. That is our obvious drive. When there is that drive, that urge, you will find a marvellous escape, a marvellous refuge - in the Buddha, in the Christ or in political slogans and all the rest of it. That is not reality; that is not the unknowable, the unknown.
我们的问题不在于是什么在驱使我们去寻找未知 —— 那再清楚不过了。 它就是我们自己的欲望，想要更安全，更持久，更成熟，更快乐， 想从动荡、痛苦、困惑中逃跑。 那就是我们明显的驱动力。 当有那种驱动力，那种冲动时，你会发现一个奇妙的逃跑路线，一个神奇的避难所。 —— 在佛陀中，在基督里或在政治口号中以及所有其他的地方。 那不是现实；那不是那不可知的，那种未知。
Therefore the urge for the unknown must come to an end, the search for the unknown must stop; which means there must be understanding of the cumulative known, which is the mind. The mind must understand itself as the known, because that is all it knows. You cannot think about something that you do not know. You can only think about something that you know.
因此，对未知的冲动必须结束，对未知的寻找必须停下； 这意味着必须理解这个累积的已知，也就是这颗头脑。 头脑必须将亲自理解这个作为已知的自己，因为那就是它所知道的一切。 你不能思考你不知道的东西。 你只能想象你已经知道的东西。
Our difficulty is for the mind not to proceed in the known; that can only happen when the mind understands itself and how all its movement is from the past, projecting itself through the present, to the future. It is one continuous movement of the known; can that movement come to an end?
我们的困难在于，这颗头脑不在已知中开始； 只有当头脑理解它自己时，这才会发生。 它的所有运动是如何从这个过去开始的，并通过现在，把它自己投射到这个未来。 它是已知事物的延展；这场运动能结束吗？
It can come to an end only when the mechanism of its own process is understood, only when the mind understands itself and its workings, its ways, its purposes, its pursuits, its demands - not only the superficial demands but the deep inward urges and motives. This is quite an arduous task.
它要走到尽头，只有当它理解了自身的运作机制时， 只有当头这颗脑理解它自己和它的运作，它的方式，它的意图，它的追求，它的要求时 —— 不仅是表面的要求，还有内心深处的冲动和动机。 这是一项相当艰巨的任务。
It isn't just in a meeting or at a lecture or by reading a book, that you are going to find out. On the contrary, it needs constant watchfulness, constant awareness of every movement of thought - not only when you are waking but also when you are asleep. It must be a total process, not a sporadic, partial process.
它不仅仅是在谈话、讲座或阅读书籍中，你将会发现。 相反，它需要持久的观察，不断意识到每一个思想的移动。 —— 不仅在你醒来的时候，而且在你睡着的时候。 它必须是一个完整的进程，而不是一个零星的、部分的进程。
Also, the intention must be right. That is there must be a cessation of the superstition that inwardly we all want the unknown. It is an illusion to think that we are all seeking God - we are not.
此外，这种意图必须是正确的。 那就是必须停止这种迷信，也就是我们内心都想要这种未知。 我们以为我们在寻求上帝 —— 这是一种幻觉，我们没有。
We don't have to search for light. There will be light when there is no darkness and through darkness we cannot find the light. All that we can do is to remove those barriers that create darkness and the removal depends on the intention. If you are removing them in order to see light, then you are not removing anything, you are only substituting the word light for darkness. Even to look beyond the darkness is an escape from darkness.
我们不必寻找光明。 没有黑暗就有光明，透过黑暗，我们找不到光明。 我们所能做的就是消除那些造成黑暗的障碍，而这种消除取决于这种意图。 如果您为了看到光明而去删除它们， 那么你没有删除任何东西，你只是用光明这个词代替了黑暗。 即使看穿了黑暗，也是对黑暗的逃避。
We have to consider not what it is that is driving us but why there is in us such confusion, such turmoil, such strife and antagonism - all the stupid things of our existence. When these are not, then there is light, we don't have to look for it.
我们必须考虑的不是‘是什么在驱使我们’ 而是为什么我们的里面有这么混乱，这么动荡，这么多的冲突和敌对 —— 我们生命中的所有这些愚蠢的东西。 当这些不在时，那么就有光明，我们不必寻找它。
When stupidity is gone, there is intelligence. But the man who is stupid and tries to become intelligent is still stupid. Stupidity can never be made wisdom; only when stupidity ceases is there wisdom, intelligence. The man who is stupid and tries to become intelligent, wise, obviously can never be so. To know what is stupidity, one must go into it, not superficially, but fully, completely, deeply, profoundly; one must go into all the different layers of stupidity and when there is the cessation of that stupidity, there is wisdom.
当愚蠢消失时，就有智慧。 但是那个愚蠢的并试图变得聪明的人，仍然是愚蠢的。 愚蠢永远不能成为智慧；只有当愚蠢停止时，才有明智，智慧。 一个愚蠢的人，试图变得聪明、智慧，显然永远不可能。 要知道什么是愚蠢，一个人必须进入它，不是肤浅的，而是完全的，彻底的，深刻的，深邃的； 一个人必须进入愚蠢的所有不同层次 当这种愚蠢停止时，就有智慧。
Therefore it is important to find out not if there is something more, something greater than the known, which is urging us to the unknown, but to see what it is in us that is creating confusion, wars, class differences, snobbishness, the pursuit of the famous, the accumulation of knowledge, the escape through music, through art, through so many ways. It is important, surely, to see them as they are and to come back to ourselves as we are. From there we can proceed.
因此，重要的是去发现 不是那个更多的、比已知更伟大的东西，不是那个敦促我们走向未知的东西， 而是去看我们是怎样制造出混乱、战争、阶级划分、势利、 对出名的追求，对知识的积累，通过音乐、艺术，通过各种方式去逃跑。 它才是重心，没错，重要的是要看到它们的底细，看看我们自己到底是什么东西。 从那里，我们就可以继续。
Then the throwing off of the known is comparatively easy. When the mind is silent, when it is no longer projecting itself into the future, wishing for something; when the mind is really quiet, profoundly peaceful, the unknown comes into being. You don't have to search for it. You cannot invite it. That which you can invite is only that which you know.
那么，抛弃已知的东西就相对容易了。 当头脑安静时，当它不再给这个未来投射它自己的阴影，不再盼望某个东西时； 当头脑真正安静，非常平静时，这种未知就会出现。 您不必搜索它。 您不能邀请它。 你能邀请的只能是你所知道的。
You cannot invite an unknown guest. You can only invite one you know. But you do not know the unknown, God, reality, or what you will. It must come. It can come only when the field is right, when the soil is tilled, but if you till in order for it to come, then you will not have it.
您不能邀请未知的访客。 您只能邀请一个您认识的人。 但是你不知道未知，上帝，现实，或者你喜欢的。 它必须来。 只有当田地合适时，当土壤耕种后， 要是你为了让它到来而耕种，那么你将等不到它。
Our problem is not how to seek the unknowable, but to understand the accumulative processes of the mind, which is ever the known. That is an arduous task: that demands constant attention, a constant awareness in which there is no sense of distraction, of identification, of condemnation; it is being with what is. Then only can the mind be still.
我们的问题不在于如何寻求这不可知的， 而是要理解头脑的累积过程，这颗永远属于已知的头脑。 那是一项艰巨的任务： 那需要不断的注意，持续的意识 其中没有分心、认同感、谴责感； 它与存在同行。 那么只有那样，这颗头脑才能静止。
No amount of meditation, discipline, can make the mind still, in the real sense of the word. Only when the breezes stop does the lake become quiet. You cannot make the lake quiet. Our job is not to pursue the unknowable but to understand the confusion, the turmoil, the misery, in ourselves; and then that thing darkly comes into being, in which there is joy.
再多的冥想、训练，都不能使头脑静止，在真正意义上。 只有当微风停止，湖面才会变得安静。 你不能让湖水安静。 我们的工作不是追求不可知的事物，而是理解我们内心的困惑、动荡和痛苦； 然后那个东西幽暗地出现，其中有欢乐。