Aside: the talks and the writings of Krishnamurti have, over the past four decades, given him a unique position as one of the more challenging and authentic voice of our time. The series, of which this is the concluding program, represents the first time that Krishnamurti has allowed his talks to be filmed.

旁白: 克里希那穆提近四十年的讲话与写作, 带给他独一无二的地位, 是我们这个时代更具挑战性的, 权威性的代言者. 本系列展现的是克里希那穆提首次允许他的讲话被录影的视频.

We are discontented through comparison, We are discontented to bring about a change in what is, and We are discontented, because we don't know what to do with what is, and, being discontented with what is, we develop the idea of what should be - the ideal, the utopia, the gods, the heaven, and so on and on and on.

通过比较，我们变得不满足， 我们不满足，想要改变现状， 我们不满足，因为我们不知道怎么做才能改变现状， 由于不满足于现状， 我们发展出‘应该……’的想法 - 理想，乌托邦，神、天国，等等，等等想法。

So our action, then is based on an idea, and the approximation to that idea is action, isn't it?

因此，我们的行动，就基于某个观念， 而贴近那种观念，就成了行动。不是吗?

I am discontented with what is, and I want to be something different from what is, the idea, the idea being rational or irrational, Ah... thought put together as an idea, or an ideal, and I have that ideal, and according to that ideal, I live, which is called action.

我不满足于现状，我想成为与现在的自己不同的人， 这个想法，不论是理性的，或者非理性的想法， 这个，这个被思想捏造成形的想法或者理想， 我抱持那个理想， 我根据那个理想生活，被称之为行动。

And there is conflict between what is and what should be. And in that conflict, we are caught. And all our questions, demands, searching, is that between what is and what should be.

现状与‘应该是’之间，是冲突。 在那冲突中，是受困的我们。 我们所有的问题，所有的诉求，所有的追寻，都在其中。

And the greater the tension between what is and what should be, the greater the neurosis, and also greater, if one has the capacity to express that conflict verbally - in the theatre, in music, in art, in so many ways, literature and so on.

现状与‘应该是’之间， 其间的紧张度越高，神经质反应越强烈， 同时，越想要表达出那个冲突 —— 如果一个人有表达能力 —— 通过戏剧、音乐、艺术、文学等等方式。

And being discontented with what is, we invent gods, which becomes our religion. That is the escape we have, from what is. And, Is it possible to radically change what is? That is the real search! not the other. the other is no search at all!

由于不满于现状，我们发明出一大堆神灵，构成了我们的宗教， 那是我们逃避现状的方式。 那么，有可能彻底改变现状吗？ 那才是真正的追寻！而非别的。 其余的根本就不是追寻！

Is it possible to totally bring about a mutation, in what is? And to bring, to go into that, to go into this question of bring about a total revolution in what is, one must have an extraordinary sense of awareness.

在现状中，有可能完全地引发一场突变吗？ 提出这个问题，进入， 深入这个在现状中引发一个彻底突变的问题， 一个人的觉察性必需具备极致的感知力。

You know, to be aware, what it means - to be aware of the trees, of the blue sky through the trees, of those hills beyond, of that noise of motor, of the colours that are there in front, Just to be aware, and to be aware so choicelessly.

觉察是什么，你是知晓的。 觉察这些树、树背后的蓝天、远处的山、机动车的噪音， 觉察面前的这些色彩， 觉察 —— 以至于毫无拣选。

You know very well that you can't change it. You can't change the mountains, you can't change the beauty of that sky. But, When we are aware of what is, want to transform it, we want, we are endlessly active about it, and there begins sorrow.

你很清楚，你无法改变它。 你无法改变这些山，那片天。 但是，当我们觉察到现状时，就想去改变它， 我们想改变，并为此而费尽心思， 悲伤油然而生。

Because with the ending of sorrow is the beginning of wisdom. And the ending of sorrow is the understanding of what is. and the understanding of what is can only come when you observe, when you are aware, when the mind is incapable of wanting to change what is, which doesn't mean it is satisfied with what is.

因为伴随着悲伤的终结，是智慧的开端。 悲伤的终结，即是理解现状。 要理解现状，只有当你在观察时，当你处于觉察中， 当这颗头脑没想去改变现状时 —— 这并不是意味着它满足于现状。

So one has freed the mind, or the mind has freed itself from this everlasting search. That's finished. and That means a tremendous burden off of one's shoulder. Then, being free, you can look. and to look, you need great energy. and that energy comes only when there is this awareness without conflict. this awareness in which there is no conflict of any kind. Just observation.

因此，一个人解放了这颗头脑，或者这颗头脑把它自己从这无休止的追寻中解放了。 那就完了。 那意味着一个巨大的负担从一个人的肩膀上卸下来了。 那么，自在了，你能看了。 看，你需要巨大的能源。 能源的到访，只会出现在这无冲突的觉察中。 这觉察中，不存在任何形式的冲突。 觀。

And there will be conflict only as long as there is the observer and the obseved, which is what is. But what is is the observer. Please don't learn phrases, but see the actual fact. Then you will find that: where there is the observer - the centre, the censor, the experiencer - the entity that is always creating the division between the observed and the observer.

冲突的出现，只不过是由于存在观察者和被观察的对象——即现状。 其实，现状即是观察者。 拜托了，别学这些词汇，而是看这实际的事实。 那么你会发现： 哪里有这位观察者 —— 这核心人、这位监察官、这位体验者， 哪里就总是在制造这种划分：观察者与被观察的对象之间的划分。

And. As long as there is an observer, there is no freedom. You know: Every object, like this microphone, creates a space round itself, and is in space. Isn't it?

只要存在一个观察者，就不自在。 你知道：每个物体，比如说这个话筒，在它的周围营造出一个空间，并处于空间中。不是吗？

The object. And not only outwardly, but an object inwardly - as the me, as the experiencer, as the I, as the thinker. That centre creates a space in consciousness. This space in consciousness is always limited, because there is always the centre, right?

这个物体。 不仅存在于外部，同时也存在于内里 —— 作为‘我’，这位体验者，作为这位思考者。 那个核心在意识中营造出一个空间， 在意识中的这个空间总是受限的，因为总存在这个核心。 对吗？

When we expand this space from the centre, and however much you may expand, then, it always, it will always have a border, a frontier, and therefore, that space is always psychologically limited, and therefore, there is no freedom in that space.

当我们从核心处扩充这个空间， 不论你怎么扩充，它总是有边界、有围墙的， 因此，那个空间总是在心理上受到限制， 因此，那个空间是不自由的。

and that centre, that observer is obviously memory - memory of what has been, whether of yesterday or a thousand years. that centre is the tradition, is the conditioned state, which has been put together by time, both chronologically and psychologically. that centre is the accumulation of knowledge, experience, is always - that centre is always the past, you understand?

那么， 那个核心，那位观察者明显就是记忆： 以发生过的记忆，无论是昨天的还是千年前的。 那个核心就是传统，是这种受限的状态，是被时光雕刻出来的。 那个核心就是知识、经历的堆积。 那个核心总是，总是属于过去。 你理解？

Therefore, that centre is not a living thing. It is a dead memory of what has been. And when it creates a space, whether it is very, very, very small round itself - as most of us do, concerned with itself endlessly: its activities, its propositions, its ideas, its... - it's a shabby little thing round itself. And that can expand, But however much it may expand, through various tricks of thought, of compulsion, of drugs, it is always within the space which the centre has created. and therefore, there is no freedom, and therefore, there is no peace at all.

因此，那个核心并非是活物。 它属于曾经，是一个死去的记忆。 当它营造一个空间，不论它周围的空间有多么多么地小 —— 正如我们大多数所做，无休止地关注它自己： 它的活动，它的主张，它的观念，它的…… 围绕着它的，是些可怜兮兮的东西。 那能够扩充，但无论它怎么去扩充 —— 通过思想的各种伎俩，通过强迫，通过药物 它总在那个核心所营造的空间内。 因此，不自在， 因此，根本没有和平。

And when one observes that, only when there is space, there is freedom. And that space cannot possibly exist psychologically, as long as there is an observer. Right? And one must have space, as one must have beauty - beauty which is not manmade. and Is it possible then if there is no time at all, to end what is, to end the observer, and therefore to look without the interval of time?

当一个人观察那，有空间，才有自由。 在心理上，只要存在一个观察者，那个空间就无法存在。 对吗？ 一个人必需有空间，如同一个必需有美，而美不是人造的。 那么，有可能根本不用时间就终结现状，终结这位观察者，以至于不透过时间的间隙而看吗？

You know: Time is the space between the observer and that tree. The obsever is static, and the tree is static, psychologically. And so to cover the distance between the observer and the tree, takes time. And that distance, which has been created by the observer and the observed, is always static, is always stationary.

你晓得： 时间就是横亘在这位观察者与那棵树之间的空间。 观察者就静止的，树是静止的，在心理上。 因此，跨越这位观察者与那棵树之间的距离，需要时间。 那段距离，即观察者与被观察的对象所制造出来的东西， 总是静止的，总是固定的。

So when one thinks of using time or allowing time to bring about a change in the obsever, you are only being caught in this static state.

因此，一个人想利用时间，或者允许时间来引发观察者的改变， 你就被困在了这个静止的状态中。

So when you discover that, then you ask: Is it possible to change instantly what is?

因此，当你发现那，那么就问： 可能立刻改变现状吗？

The centre is violence. I'm taking that as an example. I see, it isn't really an example, it's a fact. One is violent, that's a fact, and the movement towards non-violence is static movement, is no movement at all. Now, I explained that previously. So, my our question is then: Is it possible to end violence? not through time, but immediately.

这核心就是暴力。我举那个例子。 我看，这真不是例子，而是一个事实。 一个人是暴力的，那是一个事实， 朝着非暴力的移动，是静止的移动，根本就没有动。 现在，我的，我们的问题是： 不通过时间，可能立即终结暴力吗？

because if there is no, if there is an observer, he is always limiting the space, and therefore there is no freedom. Therefore, as long as the observer exists, every form of attempt to transcend it, to go beyond it, is still a waste of time.

因为，若没有，若有一个观察者， 他总是在限制这个空间，因此不自在。 因此，只要这位观察者存在，每种形式的尝试：升华它，超越它…… 就只能是瞎折腾。

So our question, then is: Is it possible to end the observer? - not what is. When there is no observer, there is no what is. It is the observer that creates what is.

因此我们的问题就成了：可能终结这位观察者吗？ 不是现状。 当观察者没了，就不存在现状。 是观察者制造出了现状。

So, how is it possible to end the violence, aggression, you know, all the rest of it, the immense hatred that one has stored up, resentment. how is it possible to end it, so that one is completely, totally free of it?

那么，怎么可能终结这暴力： 侵略性，你知道的，与它相关的一切，积攒的无边的仇恨，敌视。 怎么终结它，以至于一个人彻底地、完全地摆脱它？

Probably, One has never asked this question, either one has said, one puts up with it, gets used to it, and carries on. but if one puts that question, either you put it casually, or you put it with intention to find out, therefore, you become very serious.

或许，一个人从未问过这个问题。 也可能说过，想过， 已经习惯了它，把它扔在身旁。 但是，如果一个人拿起这个问题， 你或许是随意地， 你或许是有意地去找寻，因此你变得很严谨。

And when you put that question because you're serious, because you're intent, then you are aware of the whole process of the observer, which means you're totally attentive, completely attentive. And in that attention, there is no border created by the centre, And when there is complete attention, there is no observer. ?

你拿起这个问题，因为你是严谨的，因为你是执着的， 那么你觉察到这位观察者的整个流程， 也就是说，你完全地注意，彻底地关注。 在那关注中，没有这个核心所制造的边界。 有了彻底的关注，就没有观察者。 嗯？

Look, when you look at those mountains behind the speaker - the blue, the straight line, and the valley, and so on - when you give your complete attention to look, is there an observer? The observer comes into being only when in that look there is inattention, which is distraction. So only total attention brings about the cessation of the observer.

看，当你看这位讲话人背后的那些山脉时， 这蓝色，这笔直的轮廓，山谷，等等， 当你拿出你所有的注意去看，还有一个观察者吗？ 之所以有观察者冒出，只不过是因为在看的时候，分了心，散了注意力。 因此，只有彻底的关注才能引发这位观察者的退场。

And when there is this ending of the observer, there is the ending of the thing which he has created as what is. Because as we said, the observer is the observed, right?

这位观察者的终结，即是他所制造的现状的终结。 因为我们曾说过，这位观察者即是被观察的对象。 对吗？

Now, we have in this way eliminated all conflict of search, We have eliminated all conflict between what is and what should be. We have put away the observer, and therefore there is attention.

现在, 我们清除了追寻导致的一切冲突, 我们清除了现状与念头的一切冲突. 我们流放了这位观察者, 因此, 来了诚意.

It may last a second, that is good enough, don't be greedy to have more. In that greed to have more, you have already created the centre, and then you are caught.

可能会持续一秒钟, 那就足够了, 别贪心. 如果贪求更多, 你就造出了那位审判长, 那样一来, 你就被捕了.

In that attention, there is no seeking at all. therefore, there is no effort, so the mind becomes extraordinarily alert, active, silent. then only can the mind be in a state of no experience, and this is important to understand.

在那关注中，根本没有寻求的行为。 从而没有努力，因此这颗头脑变得极其地警觉、活泼、安静。 那么，唯有如此，这颗头脑才能处在一种没有体验的状态。 理解这一点，这是重点。

We are depend on experience: experience being to go through something. We all depend on experience to keep us awake - a challenge, a question, an external impetus, influence, to keep us awake. naturally, for the moment, that challenge, that external force keeps awake for a few minutes, and one goes back to sleep. So one depends constantly on experience to keep awake.

我们依赖于体验：超越某事物的体验。 为了保持清醒，我们都依赖于体验：一个挑战、一个问题、一个外部刺激、影响， 用体验来维持我们的清醒。 当然了，在那一刻，那个挑战，那个外部力量，使得一个人暂时保持着清醒，之后又回到了昏睡状态。 因此，一个人永久性地依赖于体验来保持清醒。

And when one realises that - you reject all outward stimulus, all outward or inward experience. When one can ask: Can the mind be so intensely alert without experience?

当一个意识到那， 你反对一切外部刺激，一切外在的或内在的体验。 那时，一个人追问： 在没有体验的时候，这颗头脑能处于极度地警觉之中吗？

And if it is made alert through experience, it is not alert. Obviously, if an experience makes me love, then it's not love - behind it, there is a motive.

如果用体验来使它警觉，就不是警觉。 明显地，如果一个体验使我爱， 那就不是爱 —— 它的背后藏着一个动机。

So such a mind is the religious mind, no longer seeking, no longer demanding experiences, is not caught in visions. and such a mind has an activity totally different, at different dimension, which thought can never possibly reach.

那样一个头脑，是宗教性的头脑：不在追寻，不再要求体验，不再被景象捕获。 那样一个头脑，有一个完全不同地，处于不同维度的活动，那是思想永远无法企及的。

Thought has a place, very small place, but, when one realises that, thought has no place at all. which doesn't mean you live on ugly little sentiments, emotions.

思想有一个地位，很小的位置， 但是，当一个人意识到那，思想根本就没有立足之地。 那并不是意味着你靠丑陋狭小的感觉、情绪而活着。

So one can function normally, healthily, sanely in this world with a mind that is not cluttered up by thought. And it is only such a mind, the religious mind, that can know something beyond all the imaginations and structure of man's hope.

因此，一个人具有了这个头脑，就能够在这个世界上正常地、健康地、理性地运作。 那颗头脑没有被思想塞满。 唯有那样的头脑，宗教性的头脑， 能够知道某些东西，某些超越人所期盼的想象和图谋。

Aside: This has been the concluding program in a series of 8, presenting the talks of Krishnamurti. In his writings and talks over the past four decades, the insights and the challenges of Krishnamurti, have attracted an ever-increasing audience in Europe, Asia and America. This series represents the first time that Krishnamurti has allowed his talks to be filmed.