当我们讨论某种灵性存在，显然我们所说的“灵性”，是指某种心智领域之外的东西。那么，那个“我”，是这样的灵性体吗？如果属灵性体，那么它必须超越一切时间，因而是不能在时间里重生或延续的。思维不可以思量它，因为思维还在时间的量度范畴，思维来自昨天，是连续不断的心动，是来自过去、对当下的回应，所以本质上思维是时间的产物。如果思维能够思量那个“我”，那么那个“我”就成了时间的一部分，因而那个“我”就没有从时间中解脱。所以，那个“我”不属灵性，这是显然的。
所以，“我”、“你”，这只是一种思维的方便，你想知道这种思维方便是否能独立于肉体，以新的肉体而转世、重生。好，我们再进一步。凡是在时间里延续的东西，能够发现实相吗？须知，实相是超越时间与量度的。那个“我”，是一个思维方便，它是常新的吗？如果不是，那么“我”这一思维方便必然有终结。任何能在时间里延续的东西，本质上不都是破坏性的吗？凡能延续的东西，都不能自新。只要思维通过记忆、欲望、经验而延续，就不能自新。所以，凡落在时间里延绵不断的，皆不能见实相。也许你会重生一千次，但你永不能见实相，因为只有能自舍离的，能自我终结的，才能自新。
——克里希那穆提《生命书：365观心日课》（The Book of Life: Daily Meditations with Krishnamurti）
注：
这应是有人请教来世重生，克氏所做的开示。不易懂，译得也吃力……
The “I”，就是问道者口中的那个转世重生的“我”，并非第一人称，所以加引号，加定冠词。中文译作“那个‘我’”，反复出现，别嫌絮叨，否则就混同于第一人称了。
心理时间（Psychological Time，即内心积淀的过去的经验、信念、思维模式等，亦即“已知”），是克氏的一个重要概念，Eckhalt Tolle在其名著《当下的力量》（The Power of Now）中有大篇幅阐发，但不知为何在他的几本书均未提克氏的名字。
方便：“佛教语，谓以灵活方式，因人施教。”以上释义出自《汉语大词典》。A process of thought约略是此义，即思维的权变方式，比“思想方法”、“思维过程”略好。但若不熟悉佛家词汇，则该译名也是难解。此事难两全。
关于die daily，可参阅11月10日译注。
此节题目原译作“唯自舍者可自新”，lee兄建议“方死方生”，简捷而典雅，大善！
Only That Which Dies Can Renew Itself
When we talk of a spiritual entity, we mean by that something that is not within the field of the mind, obviously. Now, is the “I” such a spiritual entity? If it is a spiritual entity, it must be beyond all time; therefore, it cannot be reborn or continued. Thought cannot think about it because thought comes within the measure of time, thought is from yesterday, thought is a continuous movement, the response of the past; so thought is essentially a product of time. If thought can think about the “I,” then it is part of time; therefore, that “I” is not free of time, therefore it is not spiritual—which is obvious.
So, the “I,” the “you” is only a process of thought; and you want to know whether that process of thought, continuing apart from the physical body, is born again, is reincarnated in a physical form. Now go a little further. That which continues—can it ever discover the real, which is beyond time and measurement. That “I,” that entity which is a thought-process—can it ever be new? If it cannot, then there must be an ending to thought. Is not anything that continues inherently destructive? That which has continuity can never renew itself. As long as thought continues through memory, through desire, through experience, it can never renew itself; therefore, that which is continued cannot know the real. You may be reborn a thousand times, but you can never know the real, for only that which dies, that which comes to an end, can renew itself.
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