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The purpose of this video        本视频旨在
is to introduce the teachings of J. Krishnamurti.        介绍J•克里希那穆提的教诲。
The video doesn't cover the whole of Krishnamurti's teachings        本视频并未涵盖克里希那穆提的全部教诲,
but rather offers a glimpse of his unique approach        而是提供了一次机会,可以一瞥为了解决人类背负的诸多问题,
to the resolution of many problems that burden humanity.        他所持有的独到见解。
The following short excerpts have been taken        以下的简短节录选自
from some of Krishnamurti's public talks.        克里希那穆提的一些公开讲话。
J. Krishnamurti was born in Madanapalle,        J•克里希那穆提1895年5月12日出生于
north of Madras, India, on May 12th 1895.        印度马德拉斯北部的默德讷伯莱。
He was the eighth child of a poor Brahmin family        他是一个贫穷的婆罗门家庭的第八个孩子,
and at that time his father worked for the Theosophical Society,        当时他的父亲为通神学会工作。
a vast international spiritual organisation        通神学会是一个庞大的国际性的宗教组织,
with tens of thousands of members.        拥有数万名会员,
The Society, whose goal is the unification        其目标是
of the main world religions,        将世界上主要的宗教统一起来。
had predicted the coming of a World Teacher,        通神学会预言了“世界导师”的到来,
through whom a revolutionary spiritual teaching        认为通过这位世界导师,一套革命性的精神教诲
would come into being.        将得以产生。
Krishnamurti's mother died in 1905,        克里希那穆提的母亲于1905年去世,
leaving the father in charge of their five surviving children.        留下父亲掌管他们活下来的五个孩子。
In 1909 the family settled in Adyar,        1909年,一家人定居阿迪亚尔,
close to the Society's headquarters.        临近通神学会的总部。
Not long after, Krishnamurti,        不久后,当克里希那穆提
while playing on the beach with his brother Nitya,        与他的弟弟尼亚在海滩上玩耍时,
was discovered by the Theosophists        被一些通神学者发现,
who claimed that his aura showed extraordinary features        这些人声称他头上的光环显示出非凡的样貌,
and a total absence of selfishness.        他身上没有丝毫自私的特性。
From that day on Krishnamurti was educated with great care        从那天起,克里希那穆提被悉心教导,
to become the World Teacher.        以成为“世界导师”。
He was a shy and vulnerable child, often aloof,        他是一个害羞而敏感的孩子,常常孤独地远离人群,
and his educators decided that his brother Nitya        于是他的教育者们决定让他的弟弟尼亚
would remain with him as a caring companion.        作为陪伴留在他的身边。
In 1914 the two brothers were sent        1914年,两兄弟被送往
to London to complete their studies.        伦敦去完成他们的学业。
Krishnamurti's reputation was spreading rapidly        克里希那穆提的名字迅速传遍
through the Theosophical world        整个通神学世界,
and he soon became the subject of growing worship.        他很快成为越来越多的人膜拜的对象。
However, in 1921 at the age of 26 and at the same time        然而,在1921年他26岁的时候,
that his responsibilities within the organisation        此时他对该组织负有的责任
had increased considerably,        显著增加,
he was beginning to have serious doubts about his role        这时他对自己的角色开始有了严重的怀疑,
and began to question the basic Theosophical teachings.        并开始质疑通神学会基础的教义。
In 1924, during a stay in Ojai, California,        1924年,在加州欧亥逗留的期间,
Krishnamurti underwent a deep and revealing spiritual experience        克里希那穆提经历了一次深刻而又富有启迪的精神体验,
which completely transformed him.        这彻底转变了他。
The following year the unexpected death of his brother Nitya        在接下来的一年中,他的弟弟尼亚意外去世,
had a revealing effect on him        对他产生了一种启发性的影响,
with regard to the functioning of the human psyche,        使他更加深入地了解了人类心灵的运作,
which further increased his doubts about the role        并进一步增加了他对通神学会想让他扮演的
the Theosophists wanted him to play.        角色的怀疑。
Nevertheless, Krishnamurti continued performing his function        然而,克里希那穆提继续为通神学会履行着
as World Teacher with the Theosophists until 1929        世界导师的职责,直到1929年,
when he decided to sever all links with the organisation.        他决定切断与该组织的一切联系。
The speech he gave at the Ommen convention        他在欧门大会上所做的演讲
finalised the break        使这种决裂成为定局,
and constitutes the basis of the teachings        并且构成了他教诲的基础,
he would be developing through the rest of his life.        他的余生都在不断完善着这些教诲。
'I maintain that truth is a pathless land        “我认为真理是无路之国,
and you cannot approach it by any path whatsoever,        无论通过任何道路,借助任何宗教、任何派别,
by any religion, by any sect'.        你都不可能接近真理。”
In his speech, Krishnamurti develops the notion that truth,        克里希那穆提在他的讲话中提出了这样一个观点,即真理
being infinite, unconditioned, cannot be organised,        是无限的、无条件的,不能被组织,
because any organisation created for this purpose        因为为此成立的任何组织
becomes a crutch for those who use it as a shelter,        都会成为依赖,人们会把它当成庇护所,
thereby destroying their freedom.        因而会摧毁他们的自由。
From 1929, and for the rest of his life,        从1929年起,克里希那提倾尽一生,
Krishnamurti went on a solitary crusade throughout the world,        在全世界进行着独行侠式的革新运动,
developing the various themes of his teachings        他的教诲发展出众多的主题,
and drawing ever larger audiences.        并吸引了越来越庞大的听众。
As the years passed a number of activities were created        在其后的若干年中,围绕克里希那穆提
in the wake of Krishnamurti,        开展了大量的活动,
such as the recording and publishing of his talks,        比如记录和出版他的讲话、
interviews, conversations, and writings,        交谈、对话和著作,
as well as several schools based on his teachings.        以他的教诲为基础,还成立了几所学校。
Foundations and committees were created        基金会和委员会
in various parts of the world        在世界各地成立起来,
for the sole purpose of sustaining        唯一的目的就是支持
and protecting these activities        和保护这些活动,
and ensuring the integrity of the teachings.        同时保证教诲的完整性。
The theme of freedom can be found        自由这个主题贯穿于
throughout Krishnamurti's teachings.        克里希那穆提的教诲之中。
The following are a few excerpts        下面是一些节录,
of what he said on this subject in his talks,        选自他就这个主题所做的演讲、
conversations, and dialogues        交谈和对话,
that may illuminate the real meaning of freedom        也许可以说明人自身的生命中
in one's own life        自由的真正含义,
and also point the way for one to realise it.        也指出了实现这种自由的途径。
For most of us, we demand freedom        对我们大多数人来说,我们想要
politically, or religiously,        政治上或者宗教上的自由,
or to think what we like,        或者可以想我们所想,
and there is the freedom of choice.        而且我们有选择的自由。
Political freedom is all right,        政治自由没什么问题,
and one must have it,        人必须拥有这种自由,
but for most of us we never demand and find out        但是我们大多数人从来没有想过要弄清楚
whether it is at all possible to be free inwardly.        究竟是否可以拥有内心的自由。
Our mind is a slave to its own projections,        我们的头脑是其自身的投射、
to its own demands,        自身的需求、
to its own desires and fulfilments;        自身的欲望和成就的奴隶;
the mind is a slave to its cravings,        头脑是其渴望和
to its appetites.        欲求的奴隶。
And apparently we never ask        显然我们从不问
whether it is at all possible to be free inwardly,        内心究竟是否可能自由,
but we are always wanting freedom outwardly,        而总是想要外在的自由,
to go against the society,        去反对社会、
against a particular structure of society.        反对某种特定的社会结构。
What is society?        社会是什么?
Who created the bally thing?        是谁制造了这种可恶的东西?
Who is responsible for all this?        谁对这一切负责?
The church, the temple, the mosque - you follow? -        教堂、寺庙、清真寺- 你明白吗?-
all the circus that goes on inside it -        其中上演的所有闹剧 -
who is responsible for all this?        这一切是谁的责任?
Is the society different from you?        社会不同于你吗?
Or you have created the society,        抑或是你创造了这个社会,
each one of us,        我们每一个人,
through our ambition, through our greed,        用我们的野心、我们的贪婪、
through our envy, through our violence,        我们的嫉妒、我们的暴力、
through our corruption, through our fear,        我们的腐败、我们的恐惧创造了这个社会,
wanting our security in the community, in the nation.        想要我们的社团和国家拥有安全。
You follow?        你明白吗?
We have created this society,        是我们创造了这个社会,
and then blame the society for what it demands.        然后又指责社会的诸多要求。
So this is really a very serious question one must ask of oneself:        所以,这真是一个非常严肃的问题,每个人都必须问问自己:
whether freedom is from bondage or from the prison        自由是不是摆脱我们为自己制造的
which we have created for ourselves,        束缚或者牢笼,
away from the prison        远离牢笼,
and therefore it is still within the area of the prison.        因此还在牢笼的范围之内。
If one is in a prison,        如果你身处牢狱之中,
both physically and inwardly, subjectively,        不仅仅是身体上的,而且是内心的、主观上的牢笼,
then physical control,        进而身体上受到控制,
being enclosed within a certain area,        被局限在某个区域之内,
and to escape from that, one calls freedom.        而从中逃离出来,你称之为自由。
And psychologically one has built        同时在心理上,你为自己
a prison for oneself,        建造了一座牢笼,
by one's own desires, by one's own anxieties,        通过你自己的欲望、自己的焦虑
loneliness, and so on.        和孤独等等而建造。
And freedom from that is still        而摆脱这些,依然
within the area of that psychological prison,        还在心理牢笼的领域之中,
therefore it is not freedom at all.        因此根本不是自由。
So is there a freedom that is not a reaction        所以,有没有一种自由,不是反应,
- a freedom per se, for itself,        - 是一种本身的自由,
not away from something or from something?        而不是逃离什么的自由?
So one must understand for oneself        所以你自己必须了解
why we are always trying to escape,        我们为什么总是想要逃避、
or to rationalise, or to go beyond that which is.        合理化或者远离现实。
If one understands that which is,        如果你理解了现实,
understand not merely intellectually, verbally        不仅仅从智力上、语言上理解,
but see the depth of it, see the truth of it,        而且看到它的深度、它的真实、
the substance of it, the vitality of it,        它的本质、它的生命力,
then observe, perceiving that, and remaining with that,        然后观察它、感知它,并与它共处,
and explore into that movement,        深入探索那种运动,
learning, not memorising        去学习,而不是记忆
- from that, if one goes very deeply,        - 如果你从那里深深探索下去,
then there is freedom per se.        就会有自由本身。
While Krishnamurti's teaching points to the way        克里希那穆提的教诲指出了
self-centred thought in search of individual security        自我中心的思想在寻求个人安全的过程中,
creates the fear and mental disorder        制造了恐惧和心理混乱,
which block access to freedom,        这堵塞了通往自由的道路,
his teachings also emphasise        他的教诲也强调,
that when there is a profound understanding        当深刻理解了
of the source and nature of these thought-created blocks        思想制造的这些障碍的根源和本质,
it's possible for a human being to end them,        人就有可能终结它们,
and that freedom then may come uninvited.        而自由也许就会不邀而至。
Regarding fear, Krishnamurti begins by seeking its causes.        关于恐惧的问题,克里希那穆提从探问其根源开始。
So let's go into this question: what is the root of fear?        所以我们一起来探索这个问题:恐惧的根源是什么?
Is it thought?        是思想吗?
Thought being the accumulated memories        思想是积累的记忆,
born of knowledge, experience.        产生于知识和经验。
And thought born of knowledge,        思想产生于知识,
and knowledge being limited,        而知识是有限的,
so thought is limited.        所以思想是有限的。
Is fear,        而恐惧
subjectively first, inwardly first,        首先是主观上的、内心的,
is that fear born of thought        那恐惧是否诞生于思想
- thinking about tomorrow,        - 想着明天,
thinking about what might happen?        想着可能会发生什么?
One's wife may run away.        你的妻子也许会跑掉。
Thinking in terms of not the actual present        思考并非根据现在的实际,
but in terms of the future or the past.        而是基于未来或者过去。
Is that the cause of fear - thought?        思想 -那是恐惧的根源吗?
If it is the cause of fear        如果它是恐惧的根源
- which the speaker says is, and please don't accept it -        - 讲话者说是的,但是请不要接受这一点 -
then what will you do with thought?        那么你会如何处置思想?
And then one asks:        然后你问:
is there another cause of fear?        恐惧还有其他的原因吗?
Time.        时间。
Time is a movement, a series of movements.        时间是一种运动,一系列的运动。
And time, which is tomorrow        而时间,也就是明天
- I might lose my job,        - 我也许会丢掉工作,
I might become blind, all the rest of it - tomorrow.        我的眼睛也许会变瞎,诸如此类 - 明天。
So time is a factor of fear.        所以时间是恐惧的要素。
Right?        对吗?
So time and thought are the roots of fear.        所以思想和时间是恐惧的根源。
Krishnamurti shows how the root        克里希那穆提指出
of human insecurity, fear and violence,        人类的不安全、恐惧和暴力
is found in self-centred psychological thought.        是如何从自我中心的内心想法中找到其根源的。
Krishnamurti also points to the useful role of thought        克里希那穆提同时指出思想在人的日常生活中
in one's daily activities and its necessary role        所起到的有益作用,及其在
in creating and organising technology,        创造和运用科学和技术等方面的
and science, and so on.        必要性。
Thought has created the most marvellous world technologically        思想从技术上创造了一个奇妙无比的世界
- right? - the incredible things thought has done,        - 对吗?- 思想在医学界、外科手术和顺势疗法的领域
in the world of medicine, surgery, in homeopathy        做了很多不可思议的事情
- all right? -        - 对吗?-
in producing instruments of war,        在制造战争工具
and so on - the computer.        和计算机等等方面。
We will talk about the computer a little later. Great fun, that!        我们稍后再讨论计算机。那多有趣啊!
And thought also has created a division between you and me,        思想还制造了你我之间的划分,
my wife and me - you follow? -        我的妻子和我- 你跟上了吗?-
this whole process of division is going on throughout life.        这整个划分的过程遍及生活的各个角落。
Is thought the cause of it?        思想是其根源所在吗?
Please look at it carefully, let's find out.        请认真地看一看这个问题,我们一起来弄清楚。
If thought is the cause of this divisive process        如果思想是这个分裂过程的根源,
then we will have to ask a question        那么我们必须要问一个问题,
which is much more serious:        这个问题还要更加严肃:
whether thought can ever function in one area completely,        思想能否只在一个领域中充分运作,
in the physical world, in the daily world,        在物质世界、在日常生活中运作,
but completely end in the psychological world.        而在心理领域中彻底终结。
For Krishnamurti this character of psychological thought        在克里希那穆提看来,内心思想这个角色
with its division and resulting fragmentation        连同其分裂的特性和导致的破碎化,
can only lead to conflict.        只会带来冲突。
So what is our responsibility        所以我们的责任是什么
- we will come very near home -        - 我们很快就要讲到重点了 -
what is our responsibility when you see this thing going on?        当你看到发生的这一切,我们的责任是什么?
If I belong to a certain tribe, called nationalism,        如果我属于某个部落,即所谓的民族主义,
a certain religious sect,        属于某个宗教派别,
which brings about division and therefore conflict,        而这会带来划分,进而会带来冲突,
I either accept that conflict        那么,要么我接受那冲突,
and follow the usual traditional path        并遵循通常的传统道路,
or I no longer belong to any country        要么我不再属于任何国家
- actually not belong to any country,        - 确确实实不属于任何国家、
to any tribe, to any group,        任何部落、任何群体、
to any sect - right? - or to any religion,        任何派别、任何宗教,- 对吗?-
because they are the factors of division        因为它们都是分裂的因素,
and therefore conflict.        因而是冲突的因素。
According to Krishnamurti,        在克里希那穆提看来,
true understanding of human psychological blocks        对人类心理障碍的真正领悟
may take place only when one sees oneself with an eye        只能发生在人用
that is choicelessly aware,        无选择觉察的眼睛
with a perception wherein the observer        亲自洞察到观察者
is seen to be not different from the observed.        与被观之物毫无不同之时。
Therefore it is very important, imperative,        所以,非常重要、非常紧迫的是,
that one understand oneself deeply,        人深刻地了解自己,
understand all the responses,        了解自己所有的反应、
the conditioning,        制约、
the various temperaments,        各种性情、
characteristics, tendencies        个性和倾向
- just to watch without the observer.        - 只是去观察而没有观察者。
We are meeting now?        现在我们相遇了吗?
To observe without the observer.        没有观察者地观察。
And that is the act of learning.        这就是学习的行动。
And so that is the action.        所以这就是行动。
One of Krishnamurti's priorities is education.        克里希那穆提关注的一个重点是教育。
He replied as follows to a question        就这个方面的问题,
put to him on this subject.        他做出了如下的回答:
Apparently this is a question        显然这是世界上所有的父母
that is asked by every parent in the world:        都会问的一个问题:
children, and how can we help them to be intelligent,        我们如何才能帮助孩子们变得智慧、
and free, and responsible human beings in today's world?        变得自由,并为当今世界上的所有人类负起责任?
Are the parents intelligent and free?        这些父母是智慧和自由的吗?
Are the teachers intelligent, and free, and responsible?        老师们是智慧、自由和负责的吗?
Is the society, the educational system helping them        社会和教育体系是在帮助他们
to be free, and responsible, and intelligent?        变得自由、负责和智慧吗?
So, education means        所以,教育意味着
a holistic approach to life,        完整地面对生活,
cultivating the brain technologically        从技术上培养头脑,
and also cultivating the brain        同时培育头脑
to be free of its own petty little self.        摆脱自身狭隘琐碎的自我。
That requires teachers who understand this,        那需要老师了解这一点,
who are committed, who are responsible.        需要他们全心投入并且负责。
And the parents, they must love their children.        而父母们,必须爱他们的孩子。
Krishnamurti approaches the question of death        克里希那穆提以全新的视角
from a new point of view.        来面对死亡的问题。
Notwithstanding physical death, which is fairly obvious,        尽管身体上的死亡是显而易见的事实,
he relates the phrase 'the death of the ego'        他把“自我的死亡”这个说法
to the end of attachments.        与执着的终结联系在一起。
Time is contained - the past, the future is now.        全部时间都包含在其中- 过去、未来都是现在。
So death is now.        所以死亡就是现在。
That means if I am attached to my wife,        那意味着,如果我执着于我的妻子,
to my something or other, to my furniture        执着于我的什么东西、我的家具
- aren't you attached to something? -        - 你难道不执着于什么东西吗?-
and death comes and says: 'That is the end of it' - cuts it.        然后死亡来临,说:“到此为止” - 一切就此了断。
So can you be free of the attachment?        所以,你能摆脱执着吗?
Therefore you are living then, living and dying at the same time.        这样你就是在真正地活着,活着的同时死去。
You understand this? Oh, no! (Laughter)        你明白这一点吗?噢,没有!(笑声)
Do it, sir, you will see what an extraordinary thing it is then.        去这么做,先生,你就会发现那是多么非凡的一件事情。
If you are attached to your memories, to your experience,        如果你执着于你的 记忆、你的经验、
to your failure, to your ambition,        你的失败、你的野心,
all that is going to come to an end.        那一切都将终结。
So can you live with death, which is to end your ambition now?        所以,你能否与死亡共处,也就是现在就终结你的野心?
And to live without ambition means tremendous energy        而没有野心地活着意味着巨大的能量
- not to do more mischief.        - 而不是带来更多的伤害。
So death and life always march together.        所以生与死总是并肩而行。
Then you will see...        此时你就会发现......
then there is that sense of absolute freedom,        这时就会有彻底的自由感,
from the little travail of myself.        摆脱了自我的琐碎艰辛。
And that is necessary        而若要领悟那永恒之物,
to understand that which is timeless,        就需要这些,
if there is such thing as eternity.        如果存在永恒这回事的话。
We will talk about it another time,        我们下次再来讨论这个问题,
but to see all this as a movement of life        但是要把这一切作为生命的运动来看待
- dying and living.        - 生与死。
Therefore in that sense things become...        那样的话,事情就会因此变得......
you will never kill another,        你永远不会杀害别人,
never deliberately hurt another.        永远不会故意伤害别人。
The outcome of this search is freedom,        这种探索的结果是自由,
which is realised in ongoing meditation        这自由在行进着的冥想中得以实现,
and leads to the discovery of love,        会带来对爱的发现,
a discovery of the true religious mind.        发现真正的宗教之心。
And to understand what love is - not understand,        而若理解了爱是什么- 不是理解,
you know, have the depth of it, the greatness of it,        你知道,而是拥有它的深度、它的伟大、
the flame of it, the beauty of it -        它的火焰、它的美 -
how can there be jealousy,        那么怎么可能会有嫉妒,
how can there be ambition,        怎么可能会有野心、
aggression, violence?        侵略和暴力?
And can there be...        能不能有......
can one be free completely of all these things?        人能不能彻底摆脱所有这些东西?
Please do ask this question.        请务必问一问这个问题。
Where there is love then there is...        只要有爱,就会有......
do what you will, it will be right action,        做你想做的任何事情,都会是正确的行动,
it will never bring conflict in one's life.        永远不会在你的生命中带来冲突。
So it is important to see        所以,重要的是,看到
that jealousy, antagonism, conflict,        嫉妒、敌对和冲突
and all the pain of relationship has no place in love,        以及关系中的所有痛苦在爱里毫无立足之地,
where there is love.        只要有爱。
And can one be free of all that,        你能摆脱那一切吗,
not tomorrow, now?        不是明天,而是现在?
Now, to find out what is the religious mind,        那么,若要发现什么是宗教之心、
what is the truth of religion,        宗教的真相是什么,
one must be free from all authority, of all belief, faith,        你就必须摆脱所有权威、所有信念和信仰,
not belong to a thing.        不属于任何东西。
Right?        对吗?
There must be a sense of total... being free.        必须有一种彻底的......自由感。
So meditation is something... to be totally free,        所以,冥想是......彻底摆脱
from all bondage, from all measurement, from all conflict,        所有束缚、所有衡量、所有冲突,
so the brain becomes quiet, utterly still.        于是头脑变得安宁,变得完全寂静。
And that silence, stillness has its own beauty,        而那寂静、那安宁有它自身的美,
its own truth, its absolute sense of...        有它自己的真理,能够彻底地感受到
immeasurable thing.        那不可衡量之物。
So meditation is not a reward,        所以冥想不是一项奖赏,
is not something that you get illumined by practising,        不是你通过练习可以获得的某种启迪,
which is all so childish.        那些都太幼稚了。
So truth is something which is not to be measured        所以,真理是无法衡量的东西,
and it has no path to it.        也没有道路可以到达。
And that is beauty, that is love.        而那就是美,那就是爱。
Krishnamurti pursued his activities        克里希那穆提不懈地从事着各项活动,
until the very end of his life.        直到他生命的尽头。
He died in February 1986, and to this day        他于1986年2月去世,直到今天,
Krishnamurti foundations and schools        各个克里希那穆提基金会和学校
continue his teachings.        一直继续着他的教诲。

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