当你观察任何事物——绿树、太太、孩子、邻居、深夜星空、水面光影、蓝天飞鸟等，总是有一个能观的我——那个不停地审查、思索、体验、追逐的“自我”，以及所观的物。所以，能观与所观，能思与所思，亦即“我”与“物”之间，总存在着二元分裂。这种割裂，就是心理时间，就是冲突的本质所在。当发生外在冲突时，必有内在矛盾；能观（我）与所观（物），这就是矛盾，这就是分裂。所以，凡有内在矛盾，必产生外在冲突；当冲突爆发时，人们总是采取紧急举措，总想有所为，以摆脱、战胜、制伏、回避冲突，但所有举措都陷入了时间的泥潭。只要内心存在物我的分裂，心理时间就会持续，而时间就是痛苦。

要想明白如何终结痛苦，你必须明白这一点，必须发现并超越思维心与意念、体验心与体验的二元分裂。也就是说，只要你内心有了能与所、我与物、主与客的切分，你已经陷入心理时间的罗网，痛苦就绝无止息。那么，我们究竟该怎么办？你明白这问题吧？省察自心，我看得清楚：那个能观心——那个“我”，一刻不停地观察、评判、审查、接受、拒绝、约束、控制、塑造。显然，那个观察、思维的“我”，是思想积淀的产物；内心先沉淀了思想，然后起心动念，有了观察心、思维心，而不是反之。如果没有这个起心动念的思维过程，也就没有能观心、能思心了，唯有此时，你才具有完整的、彻底的觉照力。

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

译按：

It is this division that is time. That division is the very essence of conflict. 克所说的时间，是指心理时间，简单而言，就是没有化解的过去，作为心理创伤沉积于内心，成为观察世界的一道扭曲分裂的滤镜。通过这个滤镜看，心内心外万物都是与自我相对立且需要思考、攻克并改造的客体，任何变化都需要时间，在未来实现。所以，克这句话的意思是，主客二元分裂就是心理时间在作祟，这也是导致各种冲突的根源。

这是非常难译的一篇。

克氏原文的措辞，是通俗直白的，没有一个生僻词。但文字所承载的思想、境界，却是浩大丰富的，可以说超出了英语的表意能力，因为英语世界没有这样谈玄的传统。

直译并不难：thinker/thought译成“思想者/思想”，observer/observed译成“观察者/被观、观察”，experiencer/experienced译成“体验者/体验”，但易让人不知所云。文字的目的，在于引领读者跨越文字，进入作者难以言传的精神境界；翻译的目的，在于通过文字转译，最大限度地保住文字入道的“指月手”作用，让读进入作者的精神境界。不得已，继续采用了汉语里谈佛论道的术语“能”和“所”，又借用了汉语里“物我”与“主客”，对译observed/observer，虽不易解，但终归为中文读者提供了一个契合点。熟悉苏轼《前赤壁赋》的人，应不难理解。水平所限，暂时只能这样勉强为之。

The Duality of Thinker and Thought

As you watch anything—a tree, your wife, your children, your neighbor, the stars of a night, the light on the water, the bird in the sky, anything—there is always the observer—the censor, the thinker, the experiencer, the seeker—and the thing he is observing; the observer and the observed; the thinker and the thought. So, there is always a division. It is this division that is time. That division is the very essence of conflict. And when there is conflict, there is contradiction. There is “the observer and the observed”—that is a contradiction; there is a separation. And hence where there is contradiction, there is conflict. And when there is conflict, there is always the urgency to get beyond it, to conquer it, to overcome it, to escape from it, to do something about it, and all that activity involves time…. As long as there is this division, time will go on, and time is sorrow.

And a man who will understand the end of sorrow must understand this, must find, must go beyond this duality between the thinker and the thought, the experiencer and the experienced. That is, when there is a division between the observer and the observed, there is time, and therefore there is no ending of sorrow. Then, what is one to do? You understand the question? I see, within myself, the observer is always watching, judging, censoring, accepting, rejecting, disciplining, controlling, shaping. That observer, that thinker, is the result of thought, obviously. Thought is first; not the observer, not the thinker. If there was no thinking at all, there would be no observer, no thinker; then there would only be complete, total attention.

AUGUST 15