思维心（the thinker）与意念（the thought），观察心（the observer）与所观客体（the observed），能否融合为一呢？

如果你只是瞄一眼问题，便潦草地请我给出解释，那么你将一无所获。显然，这是你的问题，不单是我的问题。你来这里，并不是为了探听我对以上问题以及世上各种问题的看法。你内心的争斗从未止息，破坏力如此之大，令你崩溃，这是你的问题，不是吗？如何为自己内心带来根本的变化，而不是满足于政治、经济与各种官僚体系的肤浅改革，这也是你的问题。你不要揣摩我，或揣摩我看待生活的方法，而应努力参悟你自己，这些是你必须面对的问题，我们此刻探讨的，也正是这问题。让我们一起来思考，或许我们可以彼此帮助，更清晰、更明白地看清问题。

但仅仅在文字层面上看清问题，那是不够的，也不能带来创造性的精神变革。我们必须超越文字，超越一切信条与感觉。我们必须把这一切统统抛开，去探索核心问题——如何化解“自我”？自我被时间幻相所绑缚，没有爱，没有慈悲。心唯有不再分裂成思维心（the thinker）与意念（the thought）的二元对待，才能超越“自我”。唯有思维心与意念融合为一，心才能归于宁静，在宁静中，心不生幻相，不期待更多经验。在宁静中，经验的主体——经验心（the experiencer）泯化了，唯有此时，才有创造性的心灵变革。

——克里希那穆提《生命书：365观心日课》（The Book of Life: Daily Meditations with Krishnamurti）

译注：

“能所”是中国佛家对印度古典哲学概念的经典译法，“能”指能动一方，即主体；“所”指被动一方，即客体。“能”与“所”构成二元对待，亦即主客、心物之间的相待、对立乃至试图改造的关系。如：

the thinker，能思，即思维主体，今通俗译作思维心；the thought，所思，即思维对象，通俗译作意念。

the observer，能观，即观察的主体，今通俗译作观察心；the observed，所观，即观察对象，通俗译作所观物。

the experiencer/the experienced，也可译作能验/所验，虽然典籍中未见过这译名。通俗译名是经验心/经验。

A Psychological Revolution

Is it possible for the thinker and the thought, for the observer and the observed, to be one?

You will never find out if you merely glance at this problem and superficially ask me to explain what I mean by this or that. Surely, this is your problem, it is not my problem only; you are not here to find out how I look at this problem or the problems of the world. This constant battle within, which is so destructive, so deteriorating—it is your problem, is it not? And it is also your problem how to bring about a radical change in yourself and not be satisfied with superficial revolutions in politics, in economics, in different bureaucracies. You are not trying to understand me or the way I look at life. You are trying to understand yourself, and these are your problems which you have to face; and by considering them together, which is what we are doing in these talks, we can perhaps help each other to look at them more clearly, see them more distinctly.

But to see clearly merely at the verbal level is not enough. That does not bring about a creative psychological change. We must go beyond the words, beyond all symbols and their sensations … We must put aside all these things and come to the central issue—how to dissolve the “me,” which is time-binding, in which there is no love, no compassion. It is possible to go beyond only when the mind does not separate itself as the thinker and the thought. When the thinker and the thought are one, only then is there silence, the silence in which there is no image-making or waiting for further experience. In that silence there is no experiencer who is experiencing, and only then is there a psychological revolution that is creative.