“智慧不是积累的结果，而是从渐进式的成就和成功中解放出来。智慧只能在自由中发现”。
“你是唯一能够改变你自己和你所处社会的人。如果你逃避它，那么你就永远无法在地球上拥有和平，永远无法拥有持久的喜悦和幸福。”
智慧不是积累的
智慧只能在自由中爆发！
克里希那穆提的哲学
总是符合我们的生命体验
无依则生，有一则活
是人不要管，用管不是人
现场有神灵，真相在现场
进入无形的无穷性智慧的源头
那是自性爆发的活泼泼的活力场
深深进入那个无穷智慧的源头
回到你的地头，头拱地拿出绝活
创造性的过程中会经历三阶段：
心明——明晰愿景和标靶
身明——把生命交给极致中的极致
神明——尽其性，赞天地之化育出绝活
一切万法不离自性
自性爆发生万法
才有源源不断的创造性智慧
“黎明消失了，新的一天开始了。而当你环顾四周，你讶异于大地和树木的美丽与丰饶。这真是崭新的一天，它的到来非常神奇，而它（智慧）就在那里”。
——王育琨手记
Itzak Perlman-Meditation
马斯奈《沉思》，以色列小提琴家伊扎克·帕尔曼演奏
来源：克里希那穆提工作坊
What is the relationship of the individual to society? Obviously, society exists for the individual, and not the other way round. Society exists for the fruition of man; it exists to give freedom to the individual so that he may have the opportunity to awaken the highest intelligence.
个人和社会的关系是什么？显然，社会为个人而存在，而不是相反。社会是为人的开花结果而存在的；它的存在要给个人以自由，于是人便有机会唤醒至高的智慧。
This intelligence is not the mere cultivation of a technique or of knowledge; it is to be in touch with that creative reality which is not of the superficial mind. Intelligence is not a cumulative result, but freedom from progressive achievement and success. Intelligence is never static; it cannot be copied and standardized, and hence cannot be taught. Intelligence is to be discovered in freedom.
这种智慧不仅是对技能或知识的培养，它将与那种创造性的真相接触，而创造性的真相不是一个肤浅的头脑所拥有的。智慧不是积累的结果，而是从渐进式的成就和成功中解放出来。智慧从来就不是静止不变的，它无法被复制和标准化，所以也是无法传授的。智慧只能在自由中发现。
The collective will and its action, which is society, does not offer this freedom to the individual; for society, not being organic, is ever static. Society is made up, put together for the convenience of man; it has no independent mechanism of its own. Men may capture society, guide it, shape it, tyrannize over it, depending upon their psychological states; but society is not the master of man. It may influence him, but man always breaks it down.
集体的意志及其行动，也就是社会，没有给个人以这种自由；因为社会不是有机体，它是静止的。社会是为了人的便利而建立起来、结合在一起的；它没有自身独立的机制。人可以掌控社会，根据他们的心理状态来引导它、塑造它、统治它；但社会不是人的主人。它会影响人，但人总是将其打破。
There is conflict between man and society because man is in conflict within himself; and the conflict is between that which is static and that which is living. Society is the outward expression of man. The conflict between himself and society is the conflict within himself. This conflict, within and without, will ever exist until the highest intelligence is awakened.
人与社会之间有冲突，是因为人自身就是有冲突的；那是静止和运动的冲突。社会是人的外在表现。他与社会的冲突就是他自身的内部冲突。这种冲突，无论内在的或外在的，都将永远存在，直到至高的智慧被唤醒。
It is dawn in these northern latitudes. In these latitudes dawn begins very early and lasts a long time. It is one of the most beautiful things on earth, the beginning of a dawn and the beginning of a day.
这是一个北半球的黎明。在这样的纬度上，黎明早早地就到来了，并且会持续很久。这是地球上最为美丽的事情之一——黎明的来临和一天的开始。
After a stormy night, the trees battered about, the leaves shaken and dry branches broken, the long pursuing winds have cleansed the air, which is dry. The dawn was so slowly creeping over the earth; it had an extraordinary quality this morning, especially this morning—it is probably after the winds of yesterday. But this dawn on this particular day was something more than the dawn of other days. It was so utterly quiet. You hardly dared to breathe for fear of disturbing anything. The leaves were still, even the most tender leaves. It was as though the whole earth were holding its breath, probably in great adoration.
一个风雨交加的夜晚之后，树木备受摧残，树叶凌乱不堪，干枯的枝条纷纷折断，持久的劲风涤荡了干燥的空气。黎明慢慢爬满整个大地；这个早上有一种与众不同的品质，尤其是今天早上——也许是因为昨天经过了大风的洗礼。但是这个特殊日子的黎明似乎超越了其他所有的日子。一切都格外安静，你甚至都不敢呼吸，害怕惊扰到什么。树叶静止不动，甚至最为柔嫩的树叶也是如此。就好像整个地球出于极度的尊崇之情而屏住了自己的呼吸。
And slowly the sun touched the top of the mountains, orange, yellow, and there were specks of light on other hills. And still there was great silence. Then the noises began—the song of birds, the red-tailed hawk hovering in the sky, and the dove began its mourning song—but the silence of the dawn was in the morning, in the whole earth.
然后朝阳慢慢地触碰山顶，发出橙色、黄色的光芒，周围的群山也染上了斑驳的光影。四周依然是一片深沉的寂静。然后各色扰攘便开始了——鸟儿在鸣唱，红尾的山鹰盘旋在天空，鸽子也唱起了晨曲——但黎明的寂静依然布满了整个清晨，铺展在整个大地之上。
If you walk down below the hill, high across the valley, past the orange groves and some green lawns, past the tall slender eucalyptus, you come to a hill on which there are many buildings. It is an institute for something or other, and across the valley there is a long golf course, beautifully kept; we have played on it long ago. One has forgotten the course, the bunkers, but there it still is, very carefully maintained. One sees quite a lot of people with heavy bags playing on it. In the old days one had a bag of only six clubs but now there are about a dozen. It is getting too professional, too expensive.
如果你沿着高耸于山谷之上的山峦走下，穿过橙树林和葱绿的草地，经过瘦高的桉树，你就来到了一座盖满了建筑物的小山。那是一家不知为何而建的机构，而山谷的另一边是一片长长的高尔夫球场，打理得很漂亮；我们很久以前在那里打过球。你已经忘记了那座球场，那些沙坑，但它依然在那里，被精心地维护着。你看到有很多人背着沉重的球包在上面打球。过去你也曾有一个球包，里面只有六支球杆，而现在有了十二支。这项运动已经变得太专业、太昂贵了。
You come over to another hill, and there too there are several institutions, foundations, organizations of almost every kind. All over the world there are dozens of institutions, forums, inner and outer directive groups. Everywhere you go in the so-called free world there is every kind of institution, organization, forum, to do this and to do that, to bring peace to man, to preserve the wilderness, to save the various animals and so on. It is quite bewildering and quite common now—groups of this and groups of that, each group with its own leaders, its own presidents and secretaries, the man who started it and the others who followed him.
你来到了另一座山上，那里也有几家机构、基金会和各种组织。遍及全世界，到处都是数不清的各种机构、论坛，以及各种内在和外在的指导性团体。在所谓的自由世界，无论你走到哪里，都有各种各样的机构、论坛和组织，要做这个、做那个，要为人类带来和平，要保护野生环境，要挽救各种动物等等。这相当令人不解，但如今已经相当普遍了——这种群体、那种群体，每个群体都有自己的领袖、主席和秘书，有创建人和其他的追随者。
It is quite extraordinary, all these little organizations and institutions. And slowly they begin to deteriorate; probably it is inherent in all institutions, including the institutions that help man outwardly, like the institutions for greater knowledge. Those are probably necessary, but one is rather startled that there are also these inner directed groups of various types which do different kinds of meditation. They are rather curious those two words ‘inner directed’—who is the director and what is the direction? Is the director different from the direction? We never seem to ask fundamental questions.
这真的非同寻常——所有这些小小的组织和机构。然后渐渐地，它们开始腐败，但所有的机构本质就是如此，包括从外在帮助人类的机构，比如为了获取更多知识而存在的那些机构。那些也许是必要的，但你非常惊讶，竟然还有进行各式冥想的各种各样的指导内心的团体。这两个词——“指导内心”，真的相当古怪——谁是指导者，指导又是什么？指导者有别于所谓的指导吗？我们似乎从不提出根本性的问题。
There are organizations to help man in the physical world, controlled by men who in themselves have their problems and their ambitions and achievements, worshipping success, but that seems to be almost inevitable and that kind of thing has been going on for thousands and thousands of years. But are there institutions to study man or bring peace to man? Do various systems, based on some conclusion, actually help man? Apparently all the organizers in the world feel they do, but have they actually helped man to be free from his sorrow, pain, anxiety and all the travail of life? Can an outside agency, however exalted, however established in some kind of mystical ideational tradition, in any way change man?
世界上有各种从物质方面帮助人类的组织，它们被自身有着各种问题、野心和成就，并且膜拜成功的人所控制，但这似乎是不可避免的，这样的事情也已经发生了千千万万年。但是，有没有什么组织可以了解人类，或者为人类带来和平？建立在结论之上的各种体系，真的能帮助人类吗？显然世界上的所有组织者都认为他们可以，但他们真的帮助人类摆脱自己的悲伤、痛苦、焦虑，以及生活的所有艰辛了吗？一个外在的机构，无论被鼓吹得多么完美，无论依某种神秘的传统观念构建得多么严密，可曾改变过人类一丝一毫？
What will fundamentally bring about a radical change in man’s brutality, end the wars he has been through and the constant conflict in which he lives? Will knowledge help him? If you like to use that word, evolution—man has evolved through knowledge. From ancient day she has gathered a great deal of information, knowledge about the world around him, above him, from the bullock cart to the jet, from the jet to going to the moon, and so on. There is tremendous advancement in all this.
什么能从根本上为人类的残忍带来彻底的转变，结束他所经历的战争以及他所处的无尽冲突？知识能帮到他吗？如果你喜欢用这个词——进化——人类借助知识得到了进化。从远古时代开始，关于自己周围和自己之上的世界，人类就积累了大量的信息和知识，从牛车到喷气机，从喷气机再到登月，等等诸如此类。这些方面都取得了巨大的进步。
But has this knowledge in any way put an end to his selfishness, to his aggressive, competitive recklessness? Knowledge, after all, is to be aware of and to know all the things of the world, how the world was created, the achievements of man from the beginning to the present day.
然而，这些知识对于终结人类的自私、颇具攻击性和争强好胜的鲁莽，可曾有丝毫帮助？知识，归根结底，就是意识到和了解世上的万事万物，世界是如何产生的，以及人类从古至今的所有成就。
We are all well informed, some more, some less, but inwardly we are very primitive, almost barbarous, however cultured we may be outwardly, however well informed about many, many things, able to argue, to convince, to come to some decisions and conclusions. This can go on endlessly outwardly.
我们或多或少都见多识广，但内心深处，我们依然十分原始，几乎是野蛮不化的，无论从外在看来我们多么有文化，我们掌握了多少事物的信息，能够争辩、说服、作出某些决定和结论。从外在来讲，这个过程可以永无休止地进行下去。
There are dozens and dozens of specialists of every kind, but one asks seriously: can any kind of outside agency, including god, help man to end his grief, his utter loneliness, confusion, anxiety and so on? Or must he always live with that, put up with it, get used to it and say that it is part of life? The vast majority of mankind throughout the world tolerate it, accept it. Or they have institutions to pray to something outside—pray for peace, hold demonstrations for peace, but there is no peace in the heart of man.
每个领域都有不计其数的专家，但我们认真地问一问：任何一种外在的代理，包括上帝，能够帮助人类结束他的悲伤、他无边的孤寂、困惑和焦虑吗？还是说，他只能永远地忍受这些、习惯这些，然后说这就是生活的一部分？全世界人类的绝大部分都在忍受这些，也接受了这些。或者他们有各种组织，可以向某种外在的东西祈祷——祈祷和平，为和平示威游行，但人类的内心深处依然没有和平。
What will change man? He has suffered endlessly, caught in the network of fear, ever pursuing pleasure. This has been the course of his life, and nothing seems to change it. Instead of being cynical about it all, or bitter, or angry, it is like that, life is that, and we ask, how can all that be changed? Certainly not by an outside agency.
什么能改变人类？人类遭受了无尽的苦难，深陷恐惧的罗网，无休止地追逐着快乐。这就是人一生的历程，似乎没什么能改变。对此，我们完全不必愤世嫉俗、牢骚满腹或者满心愤怒，而是事实就是如此，生活就是如此，于是我们问：这一切如何才能改变？当然不能假借外在的代理。
Man has to face it, not avoid it, and examine it without asking for any aid; he is master of himself. He has made this society, he is responsible for it, and this very responsibility demands that he bring about a change in himself. But very few pay attention to all this. For the vast mass of people, their thinking is so utterly indifferent, irresponsible, seeking to fulfil their own selfish life, sublimating their desires but still remaining selfish.
人必须面对它，不回避，审视它，而不寻求任何帮助；他是自己的主人。是他建造了这个社会，他对此负有责任，而这种责任就要求他为自身带来一场转变。但极少数人注意到了这一切。对于绝大多数人来说，他们的思想是如此冷漠和不负责任，只寻求满足自己自私的生活，升华自己的欲望，但依然自私如故。
To look at all this is not being a pessimist or trying to be an optimist. One has to look at all this. And you are the only one who can change yourself and the society in which you live. That is a fact, and you can’t escape from it. If you do escape from it then you are never going to have peace on this earth, never an abiding sense of joy, a sense of bliss.
审视这一切，并不是要做一个悲观主义者，也不是努力去做一个乐观主义者。你必须仔细观察这一切。而你是唯一能够改变你自己和你所处社会的人。这是一个事实，对此你无从逃避。如果你逃避它，那么你就永远无法在地球上拥有和平，永远无法拥有持久的喜悦和幸福。
The dawn is over and a new day has begun. It is really a new day, a new morning. And when one looks around, one wonders at the beauty of the land and the trees and the richness of it. It is really a new day and the wonder of it is, it is there.
黎明消失了，新的一天开始了。这真是崭新的一天，一个崭新的早晨。而当你环顾四周，你讶异于大地和树木的美丽与丰饶。这真是崭新的一天，它的到来非常神奇，而它就在那里。
His Last Journal: Krishnamurti to Himself, Ojai, May 12, 1983
《最后的日记》，欧亥，1983年5月12日
来源：克里希那穆提工作坊
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