Written by Krishnamurti in 1980 at the request of his biographer Mary Lutyens.

克里希那穆提于1980年應(yīng)他的傳記作者瑪麗·勒琴斯的請求所作,。

The core of Krishnamurti's teaching is contained in the statement he made in 1929 when he said, “Truth is a pathless land”. Man cannot come to it through any organization, through any creed, through any dogma, priest or ritual, not through any philosophical knowledge or psychological technique. He has to find it through the mirror of relationship, through the understanding of the contents of his own mind, through observation and not through intellectual analysis or introspective dissection.  

克里希那穆提教誨的核心,，包含在他1929年所做的表述中：“真理是無路之國?！比瞬豢赡芡ㄟ^任何組織,，任何信仰，任何教義,、牧師或儀式,，任何哲學(xué)知識或者心理技巧，來達(dá)到真理,。他需要通過關(guān)系的鏡子,，通過了解他自己心智的內(nèi)容，通過觀察而不是智力上的分析或者內(nèi)省式的剖析,，來找到真理,。

Man has built in himself images as a fence of security - religious, political, personal. These manifest as symbols, ideas, beliefs. The burden of these images dominates man's thinking, his relationships, and his daily life. These images are the causes of our problems for they divide man from man.  

人為自己建立了各種意象，以充當(dāng)安全的圍墻——宗教,、政治和個(gè)人方面安全的圍墻,。它們以符號、觀念,、信仰的形式出現(xiàn),。這些意象的包袱，支配著人的思想,、他的關(guān)系,，以及他的日常生活。這些意象是我們問題的根源,，因?yàn)樗鼈儼讶伺c人分割開來,。

His perception of life is shaped by the concepts already establishedin his mind. The content of his consciousness is his entire existence. This content is common to all humanity. The individuality is the name, the form and superficial culture he acquires from tradition and environment. The uniqueness of man does not lie in the superficial but in complete freedom from the content of his consciousness, which is common to all humanity. So he is not an individual.

他對生活的感知被他頭腦中已經(jīng)確立的概念所塑造。他意識的內(nèi)容就是他的整個(gè)存在,，這個(gè)內(nèi)容是整個(gè)人類共有的,。個(gè)性只是名與形，以及他從傳統(tǒng)與環(huán)境中所獲得的膚淺文化,。人的獨(dú)特性不在表面,，而在于從他意識的內(nèi)容中完全解放出來，而這些內(nèi)容是整個(gè)人類共有的,，所以他不是一個(gè)個(gè)體,。

Freedom is not a reaction; freedom is not choice.  It is man’s pretence that because he has choice he is free. Freedom is pure observation without direction, without fear of punishment and reward. Freedom is without motive; freedom is not at the end of the evolution of man but lies in the first step of his existence. In observation one begins to discover the lack of freedom. Freedom is found in the choiceless awareness of our daily existence and activity.

自由不是反應(yīng),；自由不是選擇。人自欺地認(rèn)為,，因?yàn)樗羞x擇,，所以他是自由的。自由是純?nèi)坏挠^察,，沒有方向,，沒有對獎(jiǎng)懲的恐懼。自由是沒有動(dòng)機(jī)的,；自由不是在人類進(jìn)化的結(jié)尾,，而是在他存在的第一步。在觀察中人開始發(fā)現(xiàn)自由的缺乏,。自由是在我們對日常生存和活動(dòng)無選擇的覺知中發(fā)現(xiàn)的,。

Thought is time. Thought is born of experience and knowledge, which are inseparable from time and the past. Time is the psychological enemy of man. Our action is based on knowledge and therefore time, so man is always a slave to the past. Thought is ever limited and so we live in constant conflict and struggle. There is no psychological evolution.

思想即時(shí)間。思想產(chǎn)生于經(jīng)驗(yàn)和知識,，而經(jīng)驗(yàn)和知識與時(shí)間和過去是分不開的,。時(shí)間是人類的心理敵人。我們的行動(dòng)是基于知識從而是基于時(shí)間的,，所以人始終是過去的奴隸,。思想永遠(yuǎn)是局限的，所以我們生活在無休止的沖突與掙扎中,。心理上的進(jìn)化是不存在的,。

When man becomes aware of the movement of his own thoughts, he will see the division between the thinker and thought, the observer and the observed, the experiencer and the experience.  He will discover that this division is an illusion. Then only is there pure observation which is insight without any shadow of the past or of time. This timeless insight brings about a deep, radical mutation in the mind.

當(dāng)人開始覺知到自己思想的運(yùn)動(dòng)時(shí)，他會看到思想者與思想,、觀察者與被觀察者,、經(jīng)驗(yàn)者與經(jīng)驗(yàn)之間的分割，他會發(fā)現(xiàn)這個(gè)分割是一個(gè)幻覺,。只有此時(shí),，才有純?nèi)坏挠^察,，那是沒有任何過去及時(shí)間陰影的洞見,。這個(gè)超越時(shí)間的洞見，會帶來一種深刻的,、根本的心靈突變,。

Total negation is the essence of the positive. When there is negation of all those things that thought has brought about psychologically, only then is there love, which is compassion and intelligence.

完全的否定是肯定的精髓。當(dāng)否定了思想在心理上帶來的所有那些東西,，只有此時(shí)才有愛,，也就是慈悲與智慧。