标题: The real revolution 1/真正的革命1——一凡译 [打印本页] 作者: Sue 时间: 2010-8-27 15:20 标题: The real revolution 1/真正的革命1——一凡译
K: Is it possible to totally bring about 克：是否可能带来一场
a mutation in 'what is'? 对“现在如何”的彻底转变？
And to go into that, 而要深入其中，
to go into this question of bringing about 深入到这个问题中，即带来
a total revolution in 'what is', 一次对“现在如何”的彻底革命，
one must have an extraordinary sense of awareness. 人必须有一种非同寻常的觉察感。
You know, to be aware, what it means 你知道，觉察，它意味着什么
- to be aware of the trees, - 对树丛觉察，
of the blue sky through the trees, 透过树丛觉察到蓝天，
of those hills beyond... 觉察到远处的那些山丘...
Q: The speaker is Krishnamurti. He is a man 旁白：讲话者是克里希那穆提。他是一个
who cannot be placed in a simple category, 无法被简单归类的人，
like philosopher or religious leader. 比如归为哲学家或宗教领袖之类。
He is, however, one of the more challenging 然而，他是我们的时代中更具挑战性
and creative men of our time. 和创造力的人之一。
Born in South India in 1895 and educated in England, 1895年出生于南印度并在英国接受教育，
he has followed the singular and original path of thought, 他经历了思想的独特和原创之路，
free of factionalism and dogma. 从派系和教条中解脱了出来。
This is the 1st of 8 half-hour programs, 这是八集半个小时的节目中的第一个，
and the 1st time that Krishnamurti has allowed his talks 也是克里希那穆提第一次允许他的讲话
and private conversations to be filmed. 和私人对话被录影。
The principle settings are the Oak Grove in Ojai, California, 主要的背景是在加利福尼亚州欧亥的橡树林，
and the Thacher School in the Ojai Valley. 和欧亥山谷的撒切尔学校。
Ideas explored in this series range from what Krishnamurti calls 在这个系列中探索的观点，涵盖了从克里希那穆提所称的
'the present crisis in consciousness', “当前意识中的危机”，
to an examination of war, violence, 到审视战争、暴力、
love, pleasure and pain, the aging of the body, and death. 爱、快乐与痛苦、身体的衰老和死亡这些范围。
K: We were saying how very important it is 克：我们说，何等重要的一件事正是
to bring about in the human mind a radical revolution. 给人类的心智带来一次彻底的革命。
The crisis - and there are always crises in the world - 危机 - 世界上总是有危机 -
especially now, it seems to me, 特别是现在，在我看来，
is a crisis in consciousness, 是一种意识中的危机，
a crisis that cannot anymore accept 这次危机，再也不能接受
the old norms, the old patterns, 旧有的社会准则、旧有的模式、
the ancient traditions, a particular way of life, 古老的传统和某种特定的生活方式，
whether it is the American way 无论是美国的方式
or the European or Asiatic way. 还是欧洲或亚洲的方式。
And considering what the world is now, with all the misery, conflict, 想想世界现在是什么样的，及其所有的苦难、冲突、
destructive brutality, aggression, 毁灭性的残暴、侵略，
tremendous advancement in technology, and so on, 技术上的突飞猛进，等等，
it seems to me, though man has cultivated the external world 在我看来，尽管人类已经培育了外部世界
and has more or less mastered it, inwardly he is still as he was: 并或多或少已经掌控了它，而在其内心，他依旧是老样子：
a great deal of animal in him, 他内在有非常多的动物性，
he is still brutal, violent, aggressive, 他依旧残忍、暴力、好斗、
acquisitive, competitive, 贪得无厌、争强好胜，
and he has built a society along these lines. 并依此建造了一个社会。
What do you think is happening 你认为在发生着什么，
to the whole American people, as a whole? 对全体美国人这个整体来说？
With the automation, with electronic brains 有着自动化，有着电脑
- you know what I mean, the whole setup - - 你知道我的意思，这整个格局 -
what is happening and where are they going? 在发生着什么，他们将去向哪里？
You understand? 你明白么？
Q: I think an increasing number of them are beginning to 问：我认为其中越来越多的人正开始
ask themselves the question 问自己这个问题，
as to whether there may be 即是否可能有
alternative forms of human behaviour, because they... 另一种形式的人类行为，因为他们...
K: And what do they do? 克：而他们是怎么做的？
Because by then, after asking questions and all the rest of it, 因为到那时，在问过问题等诸如此类的事之后，
they are almost finished, they are ready for the grave. 他们几乎快要死了，他们准备好进坟墓了。
And in Europe, the phenomena there 而在欧洲，那里的现象
is the same as here, more or less. 和这里或多或少是一样的。
The production is more, perhaps, than in America even. 可能，这样的产物甚至比在美国还要多。
Q: In Germany, West Germany. 问：在德国，西德。
K: In Germany, and Russia is now doing the same. 克：在德国如此，而俄国现在也做着同样的事。
So, take all these parts, put them together - China, Japan, 所以，把所有的这些区域都放在一起 - 中国、日本、
whole of Asia, India included, and then Europe, America, China - 全亚洲，包括印度，还有欧洲、美国、中国 -
where is it all moving? 这一切都将去向何方？
What we are concerned with is 我们所关心的是
the understanding of the whole process of life, 对生命这整个过程的了解，
with all its complexity, with its aggressions and miseries, 以及它所有的复杂性、侵略性与苦难，
with its sorrows and confusions and agonies. 还有它的悲伤、迷茫和痛苦。
And to understand this vast field of life, 而要去理解这个广阔的生命领域，
which is a constant movement, 这个不停的运动，
one must not only hear the words but also go beyond the words. 人不能仅仅听到言语，而且还要超越言语。
Because words, the explanations, are not the facts. 因为言语、解说不是事实。
But most of us are caught in words, and one must be free of the word, 但是我们中多数人都陷入言词中，而人必须从言词中解脱，
the symbol, the idea, the conclusion. 还有那些象征、想法、结论。
Then one can look, then one can listen. 然后人才能去看，然后人才能去听。
And that act of listening is really a miracle. 而那个听的行动真是个奇迹。
Perhaps it's the greatest miracle, when one can listen totally, 可能是最伟大的奇迹，当一个人能够全然地倾听，
without any defence, without any barrier, 没有任何防卫，没有任何障碍，
neither agreeing nor disagreeing. 既不同意，也不反对。
Which doesn't mean the mind is open - 这并不意味着头脑的开放 -
on the contrary, the mind is extraordinarily alert then. 相反，头脑那时是非比寻常的警觉。
I hope when one is listening to this talk, 我希望当一个人在听这次讲话时，
or to the various other talks 或者其他各个讲话时，
that are coming... 即将进行的那些讲话...
One hears a lot of words, 一个人听到很多言词，
and hearing many words is not listening. 而听到很多言词并非倾听。
It's like a noise among the leaves, it soon passes away. 那就像树叶间的沙响，很快就会消失。
When we hear, we either accept or reject, 当我们听的时候，我们要么接受，要么拒绝，
or we translate what we hear 或者我们把所听到的进行诠释，
according to our knowledge, our background, 根据我们的知识，我们的背景，
or we compare what is being said to what is already known, 或者我们把正在说的和已知的进行比较，
or we oppose one idea by another. 或者我们用一个想法反对另一个想法。
All these characteristics of hearing 所有这些听的特性
denies the act of listening. 都否定了倾听这个行动。
The act of listening is entirely different. 倾听的行动是完全不同的。
When one listens there is no comparison, 当一个人在倾听时，不会有比较，
there is no acceptance or rejection. 不会有接受或拒绝。
The quality of listening is attention. 倾听的品质就是注意力。
And when you attend totally, 当你全神贯注时，
with your whole mind, with your heart, 用你的整个头脑，用你的心灵，
with your nerves, with your eyes and ears completely, 用你的神经，用你的眼睛和耳朵全然地倾听，
in that state of attention there is the act of listening. 在那种全神贯注的状态下就会有倾听的行动。
And that act of listening puts away anything that is not true. 而那个倾听的行动会消除一切不真实的东西。
When you give your whole attention to something, 当你全神贯注于某件事情时，
that is, when you are completely listening, 也就是当你彻底地倾听时，
you listen to the totality of the thing. 你是在倾听那事物的整体。
When you attend there is no borders of inattention. 当你关注时，就没有漫不经心的边界。
When you so intensely listen you are listening to the birds, 当你如此热切地倾听时，你是在听鸟鸣，
to the wind, to the breeze among the leaves, 听风声，听树叶间的微风，
you listen to the slightest whisper that's about you. 你在倾听关于自己最轻微的低语。
So in the same way, when one listens, that very act of listening 因此，同样地，当你倾听时，那个倾听的行动本身
brings about a total attention in which you see the totality 带来了全然的关注，从中你就见到了整体
and the whole significance and structure of what is being said. 和正在被诉说之物的全部意义与结构。
When you say, 'I can't,' you have blocked yourself. 当你说“我不能”时，你已经阻挡了自己。
Q: But you can understand more and more of it. 问：但是你能够对其了解得越来越多。
K: Not by blocking yourself. 克：但不能通过阻挡你自己。
Look, sir, if I say there is no God, 看，先生，如果我说没有上帝，
I've blocked myself, haven't I? 我已经阻挡了我自己，不是吗？
Or if I say there is God, I've blocked myself. 或者如果我说有上帝，我也阻碍了自己。
But if I say I really don't know, let's find out, 但如果我说我真的不知道，让我们来弄清楚，
then I've the energy to go into it. Right? 那么我就有了深入探讨的能量。对吗？
Now, so don't let's say yes or no, 因此，现在我们不要说是或不是，
don't let's take sides about it. 我们不要站在某一边。
Now, how would you see the totality of something, of life? 那么，你要怎样看到某物和生命的整体？
You know, get a grasp, a feeling of it, 你知道，如何理解它、感知它、
a touch of it, a smell of it? 触摸它、嗅到它？
Q: Well, as I said, by trying to take more and more of it 问：哦，如我所说，通过试着越来越多地挖掘它，
and understand more and more of it. 越来越多地了解它。
K: Ah! You have no time. 克：啊！你没有时间了。
Q: I know, that's the problem. 问：我知道，这就是问题所在。
K: That's the problem, of course. 克：这就是问题所在，当然。
Q: You're saying that you can't look at it that way. 问：你是说，你不能以那种方式来看它。
K: That's what I said at the beginning. 克：这就是我在开始所说的。
I mean, if I take time, you know, it will be impossible. 我的意思是，如果我花时间慢慢来，你知道的，那将是不可能的。
Follow it up. Follow it up step by step. 请跟上。一步一步跟上。
You have approached this problem 你已经着手过这个问题了，
with the habitual tools and you have eliminated those tools, 用惯用的工具，而你已经扔掉那些工具了，
not because you are prejudiced against them, 不是因为你对它们有偏见，
but you see they won't answer. 而是你看到它们无法回答。
Now, when you have eliminated them because they do not answer, 现在，当你因为它们无法回答而扔掉了它们时，
your mind is sharper, isn't it? 你的头脑就更敏锐了，不是吗？
Q: If you're on the right track. 问：如果你在正确的轨道上。
K: Of course. You have eliminated them. 克：当然。你已经扔掉它们了。
[Laughter] 【笑声】
Right? Q: Right. 对吗？问：对。
Q: Of what significance is hope and faith to living? 问：希望和信念对生活有怎样的重要性？
K: What significance is hope and faith to living. 克：希望和信念对生活有怎样的重要性？
I hope you won't think me harsh if I say 我希望你不会认为我尖锐，如果我说
there is no significance at all. 根本没有重要性的话。
We've had hope, we've had faith 我们有过希望，我们有过信念，
- faith in church, faith in politics, - 对教会的信念，对政治的信念，
faith in leaders, faith in gurus, 对领袖的信念，对古鲁的信念，
because we have wanted to achieve 因为我们想成就
a state of bliss, of happiness, and so on. 至福、幸福等等的状态。
And hope has nourished this faith. 而希望滋养了这个信念。
And when one observes through history, 当你通过历史来观察，
through our life, all that hope and faith have no meaning at all, 通过我们的生活来观察，所有那些希望与信念根本毫无意义，
because what is important is what we are, actually what we are, 因为重要的是我们是什么，我们事实上如何，
not what we think we are or what we think we should be, 不是我们认为我们如何或我们认为我们应该如何，
but actually what is. If we know how to look at 'what is', 而是事实上如何。如果我们知道怎样去看“现在如何”，
that will bring about a tremendous transformation. 那将会带来一场巨大的转变。
Would you say they are - America or even California - 你会说它们是- 美国或者甚至是加州 -
there's something new stirring, 有一些新事物萌动着，
or the same old pattern being repeated? 或者只是重复着相同的旧模式？
Q: It seems to me to be the same old pattern. 问：对我来说是相同的旧模式。
K: Oh. Say in California - you live in California - is there a... 克：噢。比如说加利福尼亚 - 你生活在加州 - 是否有一个...
is the climate, being so marvellous here, 这里的气候，如此奇妙，
is it productive of some new state of human being, new human? 它能否造就人类的某种新状态，新的人类？
We are the product of the society in which we live 我们是我们生活于其中的社会的产物
- the experience, the knowledge, and all the rest of it - - 经验、知识等等诸如此类 -
and there is nothing original, 没有什么原创的东西，
we repeat, repeat, repeat. 我们重复、重复、重复。
And to find out anything new 而要找到任何新事物
requires tremendous inquiry and meditation, 需要强烈的质询与冥想，
you don't just get it by just 你不能仅仅通过
coming to a meeting for an hour and thinking... 参加一次一小时的会议并思考就能理解它...
One has to work tremendously hard. 你必须非常努力地工作。
You do work very hard to earn a livelihood, 你确实工作得非常努力来维持生计，
to go to the office every day. 每天去办公室上班。
But this requires much more alertness, 但这需要更多的警觉，
much more careful examination. 更加仔细的审视。
And one is not... one doesn't have 一个人不是...一个人没有
the energy, the patience or the interest, 那能量、耐心或兴趣，
because this is non-profitable. It doesn't bring you any profit, 因为这不盈利。它不会给你带来任何利益，
financial or any other way. 经济上或其他任何方式的。
Here is the question. I suffer, physically, psychologically. 这里是问题。我在身体上和心理上遭受苦难。
And I can do something physically. 我能在身体上做一些事。
Psychologically, I don't know what to do. 心理上，我不知道该做什么。
And not knowing what to do, 而因为不知道该做什么，
I escape, 我逃避，
or I go to somebody who will tell me what to do, 或者去找那些能告诉我该做什么的人，
or I put up with it, getting more and more and more 或者我忍着，变得越来越
bitter, dull, stupid, 苦涩、乏味、愚蠢，
full of animosity, and all the rest of it. 充满敌意，等等诸如此类。
Without doing any of those things, can one look at that thing, 不做任何那些事情，人能否看着那东西，
neither enjoying it nor pushing it away. 既不陶醉其中也不将其推开。
Which means, can I look at it 这意味着，我能否看着它
without any demand to overcome it, 而不想要去克服它，
to justify it, to control it? - just to observe it 为它辩解，控制它？- 只是观察它
Q: How is it possible to do what you say, even for a few seconds? 问：怎么可能做到你所说的呢，哪怕就几秒钟？
K: How is it possible to do what I say for...? 克：怎么可能做到我所说的，哪怕...？
Q: I said, it would seem that I would have to start 问：我说，似乎我应该开始
by doing it for a few seconds. 先在几秒钟的时间内做到这点。
K: Do it, do it, do it, for a second, do it. 克：去做，行动，行动，就一秒钟，去做。
Q: How? [Laughter] 问：怎么做？【笑声】
K: You know, as I said the other day, the word 'how' 克：你知道，像我那天说的那样，“怎样”这个词
is the most mischievous word, 是最容易引起麻烦的词，
because somebody wants somebody else 因为某人想要另外一个人
to tell you how to do it. 告诉你怎样去做。
Q: We have to be willing to continue to suffer. 问：我们得愿意继续遭受苦难。
K: Sir, we suffer. Not willing to suffer - there is suffering. 克：先生，我们在遭受苦难。不是愿意遭受苦难 - 苦难就在那儿。
And we're asking: 而我们在问：
can you look at it and remain with it, be quiet with it? 你能否看着它，和它共处，安静地共处？
Neither accepting nor rejecting, just be quiet with it. 既不接受也不拒绝，只是和它安静地共处。
Q: Doesn't this require extensive meditation? 问：这难道不需要深远的冥想么？
K: Please... 克：请...
Doesn't this require great meditation? 这难道不需要深刻的冥想么？
No, please do it. 不，请付诸行动。
If one does it, you will find that you derive 如果你去做，你会发现你从
from that very observation a great energy, don't you? 那观察本身就获取了巨大的能量，不是吗？
You are not dissipating any energy - it is there. 你没有耗费任何能量 - 它就在那儿。
Q: When the question, such as what am I to do with myself 问：当这个问题，像我应该拿自己怎么办
- or however the question may be framed - - 或者不论怎样提出的问题 -
there is always someone there, 总有某人，
whether it's the advertising man on television, 不论是电视上做广告的，
or the Zen master to... 还是某禅师...
K: Tell you what to do. Q: ...to give him, you know, 克：告诉你该做什么。问：...给他，你知道，
a set of answers, and somebody follows them 一套答案，而有人就会追随他们，
and nothing happens. 但什么也没发生。
Because there is nothing in this culture 因为在这个文化中什么都没有，
that we are talking about that prompts people to listen, 我们所谈论的文化总是在催促人们去听，
really to come into relation with themselves 实际上是在促使人们与他们自己建立联系，
in a tough-minded way. 以一种顽强的方式。
K: This is a young nation - you follow what I mean? 克：这是一个年轻的国家- 你知道我的意思吗？
Q: A young nation. 问：一个年轻的国家。
K: A mixture of extraordinary thoughts, feelings and cultures. 克：一个非同寻常的思想、感情和文化的混合体。
I should have thought they would produce something... 我本以为他们会造就某些东西...
- you know? - 你知道吗？
Q: You don't know quite what will happen when this nation faces up 问：你不知道当这个国家面对
to the external crisis. They never have. 外部危机时，会发生什么。他们从未遇到过。
K: Would you say she has reached immaturely, 克：你是不是想说她已经不成熟地达到了，
forced by circumstances, 受环境所迫，
a pinnacle of maturity, and now declining? 一个成熟的巅峰，而现在在衰败？
Q: This I would say, yes. K: You would say that. 问：我想说，是的。克：你会这么说的。
When you are really faced with a problem 当你真正面对一个问题时，
of war, of famine, of death, 关于战争，关于饥荒，关于死亡，
of poverty and so on, you can't 关于贫困等等，你不能
argumentatively discuss about them - 辩论性地探讨它们 -
one has to deal with them, one has to put one's teeth into them. 你必须解决它们，你必须咬紧它们。
And you cannot artificially, intellectually have teeth 而且你不能人为地、从智力上咬紧
to put into problems that are vital. 那些至关重要的问题。
So I hope when we ask questions and go into those questions, 所以我希望当我们问问题并深入这些问题时，
I hope they'll not be merely intellectual or curious, 我希望它们不仅仅是智力上的或因为好奇，
but serious enough to investigate for ourselves 而是足够严肃地由我们自己来探索
what lies behind these questions, and their import. 问题背后是什么，以及它们的含义。
What is the problem? Hunger. 问题是什么？饥饿。
Hunger, lack of clothes, shelter, all that. 饥饿，没有衣物，住房，所有这些。
Now, how is it going to be solved? 现在，这些将怎么解决？
Not by a particular nation. 不是由某个特定的国家来解决。
As you and I can't solve... 因为你和我不能解决...
- if we went to India we couldn't solve it - - 如果我们去印度我们也解决不了它 -
no sovereign government is going to solve this, 没有哪个主权政府将解决此事，
no Indian government is going to solve it. 没有哪个印度政府将解决此事。
They can pretend, and they do. 他们可以假装去解决，而他们也的确如此。
So, what is preventing the solution of this problem is nationalism 所以，妨碍问题得到解决的正是民族主义
- my flag, your flag, my country, your country - - 我的旗帜、你的旗帜、我的国家、你的国家 -
and the division that takes place geographically, 和地域上发生的分割，
which is exploited by the politician. 这些被政治家所利用。
That is the factor, one of the major factors of preventing 那就是原因，其中的一个主要因素，阻碍
the solution of starvation, of feeding the people. 解决饥饿问题，填饱人们肚子的问题。
Now science has means of giving food, clothes and shelter 现在科学有办法提供食物、衣物和住处，
practically to everybody. 实实在在地为每个人都提供。
It's not being done because 而这点并没有实现，因为
you are a British, I'm an Indian or Russian. 你是英国人，而我是印度人或俄国人。
So it's a world problem, not 所以，这是个世界性问题，不是
an individual or nationalistic problem. 个人或民族问题。
Q: All right, but how do you suppose that we overcome 问：好的，但你觉得我们该怎样克服
these nationalistic barriers? 这些民族主义的障碍？
K: First, one has to be free of it oneself. 克：首先，人必须自己从中解脱。
Q: I don't see how I can... 问：我不明白我怎么能...
K: Wait, wait. One has to be free of it oneself - 克：等等，等等。人必须自己从中解脱 -
neither American nor Indian nor... 既非美国人，也非印度人，也非...
Then get up and talk, shout, do anything for the... 然后站起来说话，大声呼吁，做任何事，为了...
not for the little things but for the major issues. 不是为了小事，而是为了主要的问题。
Then perhaps you'll sow some seed that will take root. 然后可能你将播下一些会生根的种子。
Now, if every human being, educated, cultured, 现在，如果每个人，受教育的，有文化的，
who is really serious, wants to solve this problem, 真正严肃的人，想要解决这个问题，
he will do something. 他会有所行动的。
Like war. We have accepted war as the way of life. 比如战争。我们已经接受了战争是我们的生活方式。
All man has, throughout centuries. 多少个世纪以来，所有人都这么认为。
And to stop war, 为了停止战争，
if one is concerned with the whole process of living, 如果你关心生活的整个过程，
as a human being, 作为人类的一员来关心，
then perhaps we will be able to solve this question of war. 然后也许我们就能够解决战争这个问题了。
Q: Potentially, the society has solved the problem of food, 问：社会有潜力解决食物的问题，
clothing and shelter. 衣物和住房的问题。
Once you've solved those problems 一旦你解决了那些问题
what do you have to look... what else? 你就得看看...还有其他的什么？
K: I don't quite understand 'what else'. 克：我不是很理解“还有其他的什么”。
Do you mean what is beyond these three? 你的意思是不是除这三样东西之外还有什么？
Q: Yes. 问：是的。
K: Sir, what is man seeking, basically? 克：先生，人类从根本上在寻找什么？
Basically he's seeking these three, 基本上他是在寻找这三样，
because these are absolute necessities, 因为这三样是生活必须的，
whether in California, India, Russia, anywhere else. 无论是在加州、印度、俄国，还是任何其他地方。
So, beyond that, he says after satisfying that, 所以，除此之外，他说那些满足了之后，
let's seek something else, let's go after something else. 让我们找寻其他东西，让我们去追求其他的东西。
Is that the way to begin? 那就是怎么开始的么？
Is it bread first and then the other, 是首先面包，然后其他，
or the other first and bread afterwards? 还是首先其他，之后面包？
I don't know if you... 我不知道你是否...
Q: I follow you, I believe. 问：我想我跟上你了。
K: So, in getting bread we get lost, we get superficial, 克：所以，在获取面包时，我们就迷失了，我们变得肤浅，
we get caught in the trap of amusement 我们陷入了娱乐
and religiosity, you know, all that. 和宗教的陷阱，你知道，那一切。
But if we were seeking - not seeking so much - 但是如果我们追求- 不追求那么多 -
if we were after something more than bread and butter, 如果我们所追求的不仅仅是面包和黄油，
in the more included the bread and butter, 在那更多之中包含了面包和黄油，
then I think this problem would never arise. 那么我认为这个问题就永远不会出现。
What we are trying, in all these discussions and talks here, 在所有这些讨论和谈话中，我们试着
is to see if we cannot radically bring about 弄清我们是否无法带来
a transformation of the mind. 心智的一次彻底转变。
Not accept things as they are, nor revolt against them. 不是接受事物现在的样子，也非反抗它们。
Revolt doesn't answer a thing. 反抗无法解决任何事情。
But to understand it, to go into it, 而是去了解它，深入它，
to examine it, give your heart and your mind, 检验它，投入你的心灵和你的头脑，
with everything that you have 用你所有的一切
to find out a way of living differently. 找到一条不同的生活之道。
But that depends on you and not somebody else, 但那取决于你，而不是别人，
because in this there is no teacher, 因为其中并无老师，
no pupil, there is no leader, 也无学生，没有领导者，
there is no guru, there is no master, no saviour. 没有古鲁，没有上师、没有拯救者。
You have to... 你必须...
you yourself are the teacher and the pupil, you are the master, 你自己是老师和学生，你是上师，
you are the guru, you are the leader, you are everything. 你是古鲁，你是领袖，你就是一切。
And... 并且...
to understand is to transform 'what is'. 去了解，就是去转化“现在如何”。
I think that will be enough, won't it? 我想这些就够了，不是么？
Q: This has been Program 1 in a series of 8 programs 旁白：这是八集的系列节目中的第一集，
presenting the original and 展示了克里希那穆提
challenging thought of Krishnamurti. 原创的和挑战性的思想。
During the past four decades, 在过去的四十年里，
in his writings and talks in Europe, 在他的作品和谈话中，在欧洲、
Asia and America, Krishnamurti has continued to explore 亚洲和美国，克里希那穆提一直在探索
the real revolution - a radical change in ourselves. 真正的革命 - 我们内在的彻底转变。
Subsequent programs will be concerned with 接下来的节目将谈到
love, death, fear, and the possibility 爱、死亡、恐惧以及
of a fundamental change in consciousness. 意识内的根本变革的可能性。
The next program in the series is titled: 这个系列的下一个节目叫做：
'Observing Ourselves'. “观察我们自己”。
