當(dāng)你觀察任何事物——綠樹猜嘱、太太、孩子嫁艇、鄰居朗伶、深夜星空、水面光影步咪、藍(lán)天飛鳥等论皆，總是有一個(gè)能觀的我——那個(gè)不停地審查、思索歧斟、體驗(yàn)纯丸、追逐的“自我”，以及所觀的物静袖。所以觉鼻，能觀與所觀，能思與所思队橙，亦即“我”與“物”之間坠陈，總存在著二元分裂。這種割裂捐康，就是心理時(shí)間仇矾，就是沖突的本質(zhì)所在。當(dāng)發(fā)生外在沖突時(shí)解总，必有內(nèi)在矛盾贮匕；能觀（我）與所觀（物），這就是矛盾花枫，這就是分裂刻盐。所以，凡有內(nèi)在矛盾劳翰，必產(chǎn)生外在沖突敦锌；當(dāng)沖突爆發(fā)時(shí)，人們總是采取緊急舉措佳簸，總想有所為乙墙，以擺脫、戰(zhàn)勝、制伏听想、回避沖突腥刹，但所有舉措都陷入了時(shí)間的泥潭。只要內(nèi)心存在物我的分裂哗魂，心理時(shí)間就會(huì)持續(xù)肛走，而時(shí)間就是痛苦。
要想明白如何終結(jié)痛苦录别，你必須明白這一點(diǎn)，必須發(fā)現(xiàn)并超越思維心與意念邻吞、體驗(yàn)心與體驗(yàn)的二元分裂组题。也就是說，只要你內(nèi)心有了能與所抱冷、我與物崔列、主與客的切分，你已經(jīng)陷入心理時(shí)間的羅網(wǎng)旺遮，痛苦就絕無止息赵讯。那么，我們究竟該怎么辦耿眉？你明白這問題吧边翼？省察自心，我看得清楚：那個(gè)能觀心——那個(gè)“我”鸣剪，一刻不停地觀察组底、評(píng)判、審查筐骇、接受债鸡、拒絕、約束铛纬、控制厌均、塑造。顯然告唆，那個(gè)觀察棺弊、思維的“我”，是思想積淀的產(chǎn)物悔详；內(nèi)心先沉淀了思想镊屎，然后起心動(dòng)念，有了觀察心茄螃、思維心缝驳，而不是反之。如果沒有這個(gè)起心動(dòng)念的思維過程，也就沒有能觀心用狱、能思心了运怖，唯有此時(shí)，你才具有完整的夏伊、徹底的覺照力摇展。
——克里希那穆提《生命書：365觀心日課》（The Book of Life: Daily Meditations with Krishnamurti）
譯按：
It is this division that is time. That division is the very essence of conflict. 克所說的時(shí)間，是指心理時(shí)間溺忧，簡單而言咏连，就是沒有化解的過去，作為心理創(chuàng)傷沉積于內(nèi)心鲁森，成為觀察世界的一道扭曲分裂的濾鏡祟滴。通過這個(gè)濾鏡看，心內(nèi)心外萬物都是與自我相對(duì)立且需要思考歌溉、攻克并改造的客體垄懂，任何變化都需要時(shí)間，在未來實(shí)現(xiàn)痛垛。所以草慧，克這句話的意思是，主客二元分裂就是心理時(shí)間在作祟匙头，這也是導(dǎo)致各種沖突的根源漫谷。
這是非常難譯的一篇。
克氏原文的措辭乾胶，是通俗直白的抖剿，沒有一個(gè)生僻詞。但文字所承載的思想识窿、境界斩郎，卻是浩大豐富的，可以說超出了英語的表意能力喻频，因?yàn)橛⒄Z世界沒有這樣談玄的傳統(tǒng)缩宜。
直譯并不難：thinker/thought譯成“思想者/思想”，observer/observed譯成“觀察者/被觀甥温、觀察”锻煌，experiencer/experienced譯成“體驗(yàn)者/體驗(yàn)”，但易讓人不知所云姻蚓。文字的目的宋梧，在于引領(lǐng)讀者跨越文字，進(jìn)入作者難以言傳的精神境界狰挡；翻譯的目的捂龄，在于通過文字轉(zhuǎn)譯释涛，最大限度地保住文字入道的“指月手”作用，讓讀進(jìn)入作者的精神境界倦沧。不得已唇撬，繼續(xù)采用了漢語里談佛論道的術(shù)語“能”和“所”，又借用了漢語里“物我”與“主客”展融，對(duì)譯observed/observer窖认，雖不易解，但終歸為中文讀者提供了一個(gè)契合點(diǎn)告希。熟悉蘇軾《前赤壁賦》的人扑浸，應(yīng)不難理解。水平所限暂雹，暫時(shí)只能這樣勉強(qiáng)為之首装。
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
