看到即做到-the seeing is the doing
A: And that's why in one of the very early conversations we had I take it, you said that the start is the end.安：那就是为什么在我们很早以前的一个对话里，你说，开始即结束。
K: Yes. The beginning is the end .
克：是的。开始即结束。
A: The beginning is the end.
安：开始即结束。
K: The first step is the last step.
克：第一步就是最后一步。
A: The first step is the last step. Quite. What I've been thinking about all through our conversations so far is, what is involved in - the word involved I don't like - what must one do - well that's no good either - There is something. We are speaking about an act that is a radical end to all this nonsense that's been going on which is terrifyingly destructive nonsense.
安：第一步就是最后一步。对。在我们的谈话里我到现在一直在想的是，其中涉及的是----涉及这个词我不喜欢----一个人必须做的是-哦这个词也不好----其中有样东西。我们说的是一种行动，一下子彻底结束所有这些愚蠢的事情，这些一直在发生着的有着可怕的破坏力的愚蠢。
K: I know, sir.
克：我知道，先生。
A: There is the doing of something.
安：是做了某件事。
K: That is the seeing of all this.
克：那就是看清所有这一切。
A: And you have said, the seeing is the doing, is the act.
安：你说过，看到即做到，这就是行动。
K: As I see danger, I act. I see the danger of the continuity of thought in terms of pleasure, I see the danger of it, therefore end it instantly. If I don't see the danger I carry on. If I don't see the danger of nationality, I'm taking that as a very simple example, I carry on, murdering, dividing, seeking my own safety; but if I see the danger it is finished.
克：当我看见危险，我行动。我看清思想以欢愉的形式继续下去的危险，我看到它的危险，就马上结束它。如果我没看清其中的危险，我会继续下去。如果我没看清民族主义的危险，我拿它举个很简单的例子，我就继续下去，谋杀，分裂，寻求我自己的安全；但是如果我看清了它的危险，它就结束了。
摘自：[b][size=2][color=dimgray]SAN DIEGO, CALIFORNIA 25TH FEBRUARY 1974 12TH CONVERSATION WITH DR. ALLAN W. ANDERSON 'LOVE AND PLEASURE'[/color][/size][/b] K: So now, is there an action which is not tied to the past as time or to the future or to a formula, or to a belief or to an idea, but action? The seeing is the doing. ...This is what we do in the western world, the eastern world, all over the world, acting according to a formula, idea, belief, a concept, a conclusion, a decision; and never the seeing and the doing.
克：那么，是否有一种行动，与作为时间的过去、未来，模式，信念，想法完全无关，而只是行动？看清即行动。...这就是我们在西方世界、东方世界，全世界做着的事情，根据模式、想法、信念、概念、结论、决定来行动，这永远不是看清即行动。
出处：SAN DIEGO, CALIFORNIA 22ND FEBRUARY 1974 9TH CONVERSATION WITH DR. ALLAN W. ANDERSON 'INWARD OR TRUE BEAUTY' K: ...If I see something clearly, the action is immediate. ...When you see something as poison you won't take it again. ...When you see danger you never go near it again.
克：...如果我看清了某件事，就会立刻有行动。...当你把某个东西视为毒药，你就不会再吃了。...当你看到危险，你就再也不会靠近。
摘自SAN DIEGO, CALIFORNIA 19TH FEBRUARY 1974 3RD CONVERSATION WITH DR. ALLAN W. ANDERSON 'RESPONSIBILITY' 可是，生活在思想内的工作模式中…不！这强大的力量，让我渐渐的有些许畏惧…
因为，思想里想超越他们。于是就很努力的工作，学习。但是，我发现这个称为行动的行为，并不是行动。它充其量只是暂时的反应。因为，在一阵冲击之后，这种行为就会感到厌倦，懒惰起来。
例如，不想或者不愿意去做。（即：没有热情）这是怎么回事呢？当我把工作和学习分成两个东西时，我感到矛盾了。
1，当我全身心的投入工作时，与工作无关的学习兴趣就淡化了…；这表现为，没有高度的精力做支撑，并且学习的内容与工作也没有什么关联等等。
2，当我全身心的投入学习时，与学习无关的工作兴趣就淡化了…；这表现为，没有高度的精力做支撑，对工作就会粗心大意，心不在焉等等；
感到两种力量同时在，任何一方都想免受打扰的成全自己。但，我意识到这两种力量都导向了错误的方向。 [b] [url=http://www.j-krishnamurti.org.cn/redirect.php?goto=findpost&pid=493&ptid=122]4#[/url] [i]吉欢[/i] [/b]
为什么一定要两者兼顾呢？这是出于怎样的一种心理需要？既然无法兼顾那为什么不放掉其中一个？那个想求全的是什么？
“但，我意识到这两种力量都导向了错误的方向。”真的看到了其中的“错误”了么？
妹妹有时间可以安静地看看这个视频：
克里希那穆提教育系列讨论中文字幕视频-讨论三
[table][tr][td][url=http://v.youku.com/v_show/id_XMTU3NDc0NjEy.html]http://v.youku.com/v_show/id_XMTU3NDc0NjEy.html[/url]
[/td][/tr][/table] ……
现在，我意识到我正走在两条路上（甚至多个寻求中…）带给我的心力憔悴，矛盾和复杂感。但是，我并不能对它做什么，或者不做什么。因为，两种形式都是想试图压抑一方而成全另一方。无论我想还是不想，都是如此。
也许一些事情对我来讲很困难，另一些事情又对我很迫切……但是，无论是什么，我都无法同时兼并两种“存在”。换句话说，无论我是什么，其实我也不是什么；或者我想成为什么，我就不是什么。那么，我就根本没有必要去想关于“我”的一切记忆和想像。当我不在了，我还需要寻求什么呢？
我看到工作是一件很暴力、危险、残忍的事实。无论它是多么富有善意的仁慈和关怀，多么艰苦的付出和成就…当我仔细去看去感受时的本身，不在自我的“我”会有它自然的行为。这个行为不需要费力的选择和确定，（或不确定）等； [i=s] 本帖最后由 吉欢 于 2010-3-21 23:38 编辑 [/i]
当我看见危险的时候，我自然会有所行动。这个行动不需要任何人交你。指导你。
当我没有行动时，我可能还没有看清事实是什么。这个时候，我只是去看去思考去感受……同样不需要任何人来提醒我，指导我。是这样吗？
但是，我怎么看清？我知道有关看清的答案。例如：用心去感受，用眼睛去看就可以了。但是，思想是已存在的事实，我怎么能貌视现实问题，而寻求问题以外的东西呢？
很显然，我需要思考它是如何形成的。以及它是如何限制了我，阻碍了我，带给了我什么威害等等；如此，就能带来正确的思考和生活。 当我不能看清的时候，我知道有一个思想在那里观照着。于是，我压抑或者刻意不理它，然后继续看。但是，这个看清同时还压抑着那个思想。于是，我所继续看清的行动根本就是徒劳。因为，我无法同时兼并两个东西存在。那意味着矛盾、分裂。并且带来伤痕累累。
但是，思想已经是存在的事实。我无法丢掉它。摆脱它！难道我唯一的可能，就是和它相处吗？和它相融吗？可是，有思想在，我怎么去感受？还是我看清的本身会带来没有思想的感受。在那一刻，思想会自然消失？而思想的出现是什么回事？是我懈怠、粗心、漫不经心时它才出现的吗？
我到底需要如何思考呢？ Krishnamurti: The very simplicity of that statement, " `what is' is the most sacred", leads to great misunderstanding, because we don't see the truth of it. If you see that what is is sacred, you do not murder, you do not make war, you do not hope, you do not exploit. Having done these things you cannot claim immunity from a truth which you have violated. The white man who says to the black rioter, "What is is sacred, do not interfere, do not burn", has not seen, for if he had, the Negro would be sacred to him, and there would be no need to burn. So if each one of us sees this truth there must be change. This seeing of the truth is change.
克：正是简简单单的那句话，“‘实际状况’是最神圣的”，导致了巨大的误解，因为我们没有看到它揭示的真相。如果你明白实际状况是神圣的，那么你就不会谋杀，你就不会发动战争，你就不会希望，你就不会剥削。要是做了这些事情，你就不能声称对你所违背的真理享有豁免权。如果白人对黑人暴动者说，“实际状况是神圣的，不要干涉，不要焚烧”，那他就没有看到这一点，因为如果他明白这点，那么对他来说，黑人就是神圣不可侵犯的，那么就没必要去焚烧了。所以，如果我们每个人都看到了这个真相，就必然会有改变。看到这个真相本身，就是改变。
转变的紧迫性-有神吗 Krishnamurti: Therefore there is no "me" who is the description in the seeing of this fact. In the seeing of any fact there is no "me". There is either the "me" or the seeing, there can't be both. "Me" is non-seeing. The "me" cannot see, cannot be aware.
克：那么就没有了那个看到这个事实并对它进行描述的“我”。看到任何事实时，都没有“我”。要么有“我”，要么有觉察，不可能两者同时都在。“我”就是无觉察。“我”无法看清，也无法觉察。
转变的紧迫性-觉察 Krishnaji: From there you say, is it possible to convey to others this quality of urgency, this quality of intensity, and action which takes place now?
Swamiji: ...really now...
Krishnaji: Yes, not tomorrow or yesterday.
Swamiji: Action, which means observation at the same level.
Krishnaji: And is always functioning - seeing and acting, seeing, acting, seeing, acting.
Swamiji: Yes.
Krishnaji: How is this to take place? First of all, Sir, most people, as we said yesterday, are not interested in all this. They play with it. There are very, very few really serious people. Ninety five per cent say, "Well, if you are entertaining it's all right, but if you are not, you're not welcome" - entertainment, according to their idea of entertainment. Then what will you do? Knowing there are only very, very few people in the world who are really desperately serious, what will you do? You talk to them, and you talk to the people who want to be entertained. But you don't care
whether they listen to you or don't listen.
克里希那吉：从那一点看，你认为可以传达给他人这份急切、这份强度以及当下发生的行动吗？
斯瓦米吉：……真正的当下……
克里希那吉：是的，不是明天也不是昨天。
斯瓦米吉：行动，那意味着同一水平上的观察。
克里希那吉：并且一直在运作——看、行动，看、行动，看、行动。
斯瓦米吉：是的。
克里希那吉：这该怎么产生呢？首先，先生，大多数人，我们昨天说过，对这一切并不感兴趣，他们拿它玩玩。认真的人确实非常非常少。百分之九十五的人说，“好吧，如果你在娱乐大众，那没问题；如果不是，你就不受欢迎。”娱乐，指的是他们认为的娱乐。那你会怎么办？知道这个世界上只有很少很少真正极度认真的人，你会怎么办？你跟他们谈，也跟想被娱乐的人谈。不过，你并不在乎他们听不听你。
智慧的觉醒 讨论《奥义书》中的四条“mahawakyas” We never see, or actually hear, what another is saying; we are either emotional, sentimental or very intellectual - which, obviously prevents us from actually seeing the colour, the beauty of the light, the trees, the birds, and from listening to those crows; we never are in direct relationship with any of this. And I doubt very much if we are in relationship with anything, even with our own ideas, thoughts, motives, impressions; there is always the image which is observing, even when we observe ourselves.
So it is very important to understand that the act of seeing is the only truth; there is nothing else. If I know how to see a tree, or a bird, or a lovely face, or the smile of a child - there it is, I don't have to do anything more. But that seeing of the bird, of the leaf, listening to the noise of birds, becomes almost impossible because of the image that one has built, not only about nature but also about others. And these images actually prevent us from seeing and feeling; feeling being entirely different from sentimentality and emotion.
我们从不看，也从不真正倾听别人在说些什么。我们要么情绪化、多愁善感，要么非常理性——显然这阻碍了我们真正看到颜色，看到光的美，看到树，看到鸟，听到那些乌鸦的鸣叫。我们跟这一切从没有直接的联系。我很怀疑我们是否跟任何东西有直接的联系，我们甚至跟自己的观念、思想、动机、印象也没有直接的联系。总是有一个意象在观察，甚至在我们观察自己的时候。
所以，了解看就是唯一的真理是非常重要的，别无其他真理。如果我懂得怎样看一棵树、一只鸟、一张可爱的脸庞、孩子的微笑，那就够了，不需要再多做什么。然而，由于我们对自然、对他人建立的意象，看一只鸟，看一片树叶，听鸟儿的喧闹这样的事变得几乎不可能了。这些意象事实上阻碍了我们去看、去感受，毕竟感受万物跟多愁善感以及情绪化是截然不同的。
智慧的觉醒 第五章
马德拉斯的三次演讲
看的艺术 So what one has to do is to see. You cannot see, if you are not sensitive, and you are not sensitive if you have an image between you and the thing seen. Do you understand? So seeing is the act of love. You know what makes the total mind sensitive? - only love. You can learn a technique and yet love; but if you have technique and no love you are going to destroy the world. Do watch it in yourselves, Sirs, do go into it in your own minds and hearts and you will see it for yourselves. Seeing, observing, listening, these are the greatest acts, because you cannot see if you are looking out from that little corner, you cannot see what is happening in the world, the despair, the anxiety, the aching loneliness, the tears of the mothers, wives, lovers, of those people who have been killed. But you have to see all this, not emotionally, nor sentimentally, not saying, "Well! I am against war" or, "I am for war", as that sentimentality and emotionalism are the most destructive things - they avoid facts and so avoid what is. So, the seeing is all important. The seeing is the understanding; you cannot understand through the mind, through the intellect, or understand through a fragment. There is understanding only when the mind is completely quiet, which means when there is no image.
所以我们必须要做的就是看。如果你不敏感，你就看不到；如果你在你和所看的事物之间夹了一个意象，你就是不敏感的。明白吗？所以看就是爱的行为。你知道是什么使整个心敏感吗？惟有爱。你可以学习技术，同时还懂得爱，但如果你有技术却没有爱，你就会毁灭世界。先生们，务必在你们的内心观察这一点，务必在你们自己的头脑和心灵中探究，你们会自己看到这个事实。看、观察、倾听，这些都是了不起的行为，你要是从那个小角落往外观望，你是看不到的，你看不到世界在发生什么，你看不到绝望、焦虑、隐隐作痛的孤独，你看不到母亲的眼泪、妻子的眼泪、爱人的眼泪，看不到那些被杀害的人们的眼泪。然而你必须看到这一切，不情绪化，也不多愁善感，不说，“嗯，我反对战争”或者“我支持战争”，因为多愁善感和情绪化是最具破坏性的东西——它们逃避事实，所以也逃避实然。因此，看就是最重要的。看就是了解。你无法靠头脑、靠智力或靠一个片断来了解。只有心彻底安静，即没有意象的时候，才有了解。
出处同上。
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