Question: I have listened to all your talks and I have read all your books. Most earnestly I ask you, what can be the purpose of my life if, as you say, all thought has to cease, all knowledge to be suppressed, all memory lost? How do you relate that state of being, whatever it may be according to you, to the world in which we live? What relation has such a being to our sad and painful existence?

问：我听过你所有的讲话，也读过你所有的书。 我最恳切地问你，如果，我生命的意图会是什么， 正如你所说，所有的思想都必须消逝，所有的知识都必须被压制，所有的记忆都得失去吗？ 你说的那种存在状态与我们所生活的世界之间， 你如何使两者关联？ 那样的一条生命与我们这种悲伤而痛苦的生命有什么关系？

Krishnamurti: We want to know what this state is which can only be when all knowledge, when the recognizer, is not; we want to know what relationship this state has to our world of daily activity, daily pursuits. We know what our life is now - sad, painful, constantly fearful, nothing permanent; we know that very well. We want to know what relationship this other state has to that - and if we put aside knowledge, become free from our memories and so on, what is the purpose of existence.

我们要想知道这种状态是什么，只有当所有知识，当这位识别者不存在的时候； 我们想知道这种状态与我们的日常活动、日常追求的世界有什么关系。 我们知道我们此刻的生命 —— 悲伤、痛苦、持续的恐惧，一切都不长久； 我们非常熟悉那个。 我们想知道这另一个状态与那个有什么关系 —— 如果我们把知识放在一边，从我们的记忆中解脱，等等，存在的意图是什么。

What is the purpose of existence as we know it now? - not theoretically but actually? What is the purpose of our everyday existence? just to survive, isn't it? - with all its misery, with all its sorrow and confusion, wars, destruction and so on. We can invent theories, we can say: "This should not be, but something else should be." But those are all theories, they are not facts.

据我们现在所知，存在的意图是什么？ —— 不是理论上的，而是实际上的？ 我们日常生活的意图是什么？ 只是为了生存，不是吗？ —— 带着所有的悲惨，所有的悲伤和混乱，战争，破坏等等。 我们可以发明理论，我们可以说： “这是不应该的，而应该是别的某个东西。” 但那些都是理论，它们不是事实。

What we know is confusion, pain, suffering, endless antagonisms. We know also, if we are at all aware, how these come about. The purpose of life, from moment to moment, every day, is to destroy each other, to exploit each other, either as individuals or as collective human beings.

我们所知道的是困惑，痛，苦难，无休止的敌对。 我们也知道，如果我们还清醒的话，这些是如何产生的。 生命的意图，从这一刻到这一刻，每一天，都是互相毁灭，互相剥削， 无论是作为个体还是作为全体的人类。

In our loneliness, in our misery, we try to use others, we try to escape from ourselves - through amusements, through gods, through knowledge, through every form of belief, through identification. That is our purpose, conscious or unconscious, as we now live. Is there a deeper, wider purpose beyond, a purpose that is not of confusion, of acquisition? Has that effortless state any relation to our daily life ?

在我们的孤独中，在我们的悲惨中，我们试图利用别人，我们试图逃离我们自己 —— 通过娱乐，通过神灵，通过知识，通过各种形式的信仰，通过认同。 那就是我们的意图，有意的或无意的，是我们此刻的活法。 有没有一个更深刻、更广泛的意图，一个不困惑的，不贪图的意图？ 那种没有丝毫努力的状态与我们这条平常的生命有什么联系？

Certainly that has no relation at all to our life. How can it have? If my mind is confused, agonized, lonely, how can that be related to something which is not of itself? How can truth be related to falsehood, to illusion? We do not want to admit that, because our hope, our confusion, makes us believe in something greater, nobler, which we say is related to us. In our despair we seek truth, hoping that in the discovery of it our despair will disappear.

当然，那与我们的生命完全没有联系。怎么可能有呢？ 如果我的头脑是混乱的、痛苦的、孤独的，那怎么能与它本身无关的东西取得联系呢？ 真理怎么可能与虚假、幻觉相联系？ 我们不想承认那， 因为我们的希望，我们的困惑，使我们相信某种更伟大、更高尚的东西，我们说它与我们相关联。 在我们的绝望中，我们寻求真理，希望在发现真理的时候，我们的绝望会消失。

So we can see that a confused mind, a mind ridden with sorrow, a mind that is aware of its own emptiness, loneliness, can never find that which is beyond itself. That which is beyond the mind can only come into being when the causes of confusion, misery, are dispelled or understood. All that I have been saying, talking about, is how to understand ourselves, for without self-knowledge the other is not, the other is only an illusion.

所以我们可以看到一个混乱的头脑， 一个充满悲伤的头脑，一个觉察到自己的空虚、孤独的头脑， 永远找不到超越它自身的东西。 超越头脑的东西要产生 只有当混乱、痛苦的原因被消解或被理解时。 那就是我一直在说的，在谈论的，如何去理解我们自己， 因为没有自我认识，那就不存在，那种状态仅仅是一种幻觉。

If we can understand the total process of ourselves, from moment to moment, then we shall see that in clearing up our own confusion, the other comes into being. Then experiencing that will have a relation to this. But this will never have a relation to that. Being this side of the curtain, being in darkness, how can one have experience of light, of freedom? But when once there is the experience of truth, then you can relate it to this world in which we live.

如果我们能理解我们自己的整个过程，从这一刻到这一刻， 那么我们将看到，在清洁我们自身的困惑时，那一个产生了。 那么，经历那，就会与这有关系。 但这永远不会与那有任何关系。 处在窗帘的这一边，处在黑暗中，一个人怎么能体验到光明，自由呢？ 但是，一旦有了真理的体验，你就能把它与我们所生活的这个世界关联起来。

If we have never known what love is, but only constant wrangles, misery, conflicts, how can we experience that love which is not of all this? But when once we have experienced that, then we do not have to bother to find out the relationship. Then love, intelligence, functions. But to experience that state, all knowledge, accumulated memories, self-identified activities, must cease, so that the mind is incapable of any projected sensations. Then, experiencing that, there is action in this world.

如果我们从来不知道什么是爱， 却只是不断的争吵、受苦、冲突，我们怎么能体验到那种不属于这一切的那种爱呢？ 但是，一旦我们经历了那，我们就不必费心去找出这种关系。 那么，爱，智慧，作用。 但是要体验那种状态，所有的知识，积攒的记忆，自我认同的活动，都必须消逝， 那么一来，这颗头脑无法投射任何感觉。 那么，如此经历，在这个世界上行动。

Surely that is the purpose of existence - to go beyond the self-centred activity of the mind. Having experienced that state, which is not measurable by the mind, then the very experiencing of that brings about an inward revolution. Then, if there is love, there is no social problem.

当然，那就是存在的意图 —— 走出头脑以自我为中心的活动。 经历过那种状态，那无法用头脑测量的， 那么，这种经历带来一场内在的革命。 那么，如果有爱，就没有社会问题。

There is no problem of any kind when there is love. `Because we do not know how to love we have social problems and systems of philosophy on how to deal with our problems. I say these problems can never be solved by any system, either of the left or of the right or of the middle. They can be solved - our confusion, our misery, our self-destruction - only when we can experience that state which is not self-projected.

当有爱时，没有任何问题。 “因为我们不知道如何去爱 我们有社会问题和如何处理我们问题的哲学体系。 我说这些问题永远不能用任何制度来解决，无论是左派、右派或中间派。 它们能被解决 —— 我们的困惑、我们的悲苦、我们的自我毁灭 —— 只有当我们能够体验到那种不是自我投射的状态时。