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BO84T3 - 生活与死亡的艺术
1984年2月11日 印度孟买 第三次公开演讲



0:41 May we continue with what we were talking about last time that we met here? We were talking about conflict, whether it is possible to live in this world without problems and conflict. We shall go on talking about that because for most of us, life, the daily living, is a series of struggles, conflicts, pain, and varieties of anxieties. And we were asking whether it is possible, living in this crazy world, to live a life in which every kind of problem and conflict doesn't exist. It may sound rather absurd, or even crazy, to think about such thing, to live without a single conflict. 我们可以接着我们上次在这里讨论的东西 继续讲下去吗？ 当时我们谈到了冲突，以及是否可能 生活在这个世界上却没有任何问题与冲突。 而我们将会继续来讨论这一点，因为对我们大多数人来说， 生命，我们的日常生活，它就是一系列的斗争、 冲突、痛苦，和各种各样的焦虑。 而我们在问：我们是否可能 生活在这个疯狂的世界，却能够过一种 没有任何问题与冲突的生活。 它听起来也许相当荒谬，甚至很疯狂， 竟然去想这样的事情： 没有丝毫冲突的生活。
2:23 As we were saying the other day, the enquiry into this question requires considerable intelligence, considerable energy, application. Merely to discuss, or have a dialogue between you and the speaker verbally, theoretically, has very little meaning. So, if we could together this evening – in spite of the crows – could think together, go into this problem whether there is an art of living in which one can live in daily life – not in a theoretical world, in daily life – to live without, psychologically, inwardly, without all the turmoil, the pain of change, and the anxiety involved in that change, whether it is possible to live such a life. 就如我们前几天所说的， 探询这个问题 需要极大的智慧、 极大的能量和勤奋努力。 仅仅只是讨论一下，或者进行一次你和讲话者之间的对话 那种仅限于口头和理论上的交谈，这是没有多大意义的。 所以，今天晚上，我们能否一起 ——尽管乌鸦在呱呱叫—— 我们能否一起思考， 来探究这个问题： 是否存在着一种生活的艺术， 使得我们可以去过这样的日常生活 ——不是理论层面上的生活，而是日常的生活—— 在这种生活中，我们心理上，我们的内心， 没有任何混乱， 没有改变的痛苦， 也没有那种改变所蕴含的焦虑， 我们是否可能去过这样的生活。
4:17 To ask such a question may seem quite incredible because our life, from the moment we are born till we die, is a series of conflicts, struggles, ambition, trying to fulfil itself, and all the pain of existence, with sorrow, pleasure, and so on. So if we could go into this question, the art of living. In daily life. We have many arts : the art of painting, the art of making a marvellous shoe, first-class shoe, and the art of painting, the art of engineering, the art of communication – there are many, many arts. But for most of us, probably for the rest of the world too, we have never asked this question, the art of living. To find that out... – this is a terrible… Bombay is rather dirty country, it makes one's eyes water, I am not crying. It requires investigation, how to live. Because the art of living is the greatest art, and the most important art, greater than any other art, greater than the art of governments, the art of communication, in spite of all that, we have never enquired very deeply what is the art of living our daily life, which requires such subtlety, sensitivity, and a great deal of freedom. Because without freedom you cannot find out what is the art of living. The art of living isn't a method, a system, or ask another how to find the art of living, but requires considerable intellectual activity, and also a deep abiding honesty. Very few of us are honest. It is getting worse and worse in the world. We are not honest people. We say one thing, do another, we talk about philosophy, God, all the theories that the ancient Indians have invented, and we are rather good at all that kind of stuff, but the word, the description, the explanation, is not the deed, the action. And that's why there is a great deal of dishonesty. And to enquire into the art of living there must be a fundamental, unshakeable, immutable honesty. Honesty which is not corruptible, which doesn't adjust itself to environment, to demands, to various forms of challenges. It requires a great integrity to find out because we are dealing with a very, very complex problem. It isn't just easy to live a life which is perfectly orderly, without dissipating energy, without living in any kind of illusion or tradition. Tradition, however old, however modern, is merely carrying on the old pattern. And the old pattern cannot possibly adjust itself to the new. 询问这样一个问题似乎让人难以置信， 因为我们的生活，从出生那一刻起直到我们死去， 它就是一系列的冲突、斗争、 野心，努力去实现野心， 以及所有生命存在的痛苦， 带着悲伤、快乐，等等。 所以我们能否来探讨一下这个问题： 即生活的艺术。日常生活的艺术。 我们有很多种艺术：绘画艺术， 制作精美鞋子、那种顶级鞋子的艺术 画画的艺术，工程学的艺术， 交流表达的艺术——我们有着无数种艺术。 然而对我们在座的大多数人来说，可能也包括世界上其他的人， 我们从来没有询问过有关「生活的艺术」的问题。 要发现这种艺术——这里真糟糕 孟买是一个相当肮脏的地方，它让人眼泪水都流出来了， 我并不是在哭泣。 我们需要去探究，探究如何生活。 因为生活的艺术是最伟大的艺术， 和最重要的艺术，它要比其他任何艺术都更伟大， 它要比政府管理的艺术， 和交流表达的艺术更加伟大， 但尽管如此，我们还是从来没有非常深刻地去探询 那种我们日常生活中的生活的艺术是什么， 这需要极大的敏锐、 敏感性，以及巨大的自由。 因为没有自由，你就无法发现什么是生活的艺术。 生活的艺术并不是一个方法、一个体系， 或者询问别人如何去发现那种生活的艺术， 它需要的是极其活跃的思维智性， 以及深刻且持久的诚实。 我们中很少有人是诚实的。 而这种情况在这个世界上正在变得越来越糟糕。 我们并不诚实。 我们说一套做一套， 我们谈论哲学、谈论神， 谈论所有那些古代印度人发明出来的理论， 而我们相当擅长于做所有这类事情， 然而，语言文字、描述、 解释，它们并不是行为或行动。 所以我们才会有如此多的不诚实。 然而要探询这种生活的艺术，我们就必须要有一种 根本上的、不可动摇的、不可改变的诚实。 那种永不堕落的诚实， 它不会调整自己去适合于环境， 去适合于各种要求，各种形式的挑战。 我们需要极度的正直诚实才能发现它（生活的艺术）， 因为我们正在处理面对的是一个非常非常复杂的问题。 要过一种有着完美秩序的生活， 不浪费能量， 也不生活在任何幻想或传统之中，这可不是那么容易的事。 传统，不管它是多么古老的传统还是多么现代的传统， 都仅仅是在延续老的模式。 而老的模式是不可能调整自己去适应于新事物的。
10:53 So together, and we mean together, it is not that the speaker is saying something to which you agree or disagree, but together, exercising your intellect, your reason, your sanity, if you have sanity, and together, looking at this very complex problem. As we said the other day, this is not a lecture, this is not a lecture to give you information, facts, instruct you, to persuade you, to slightly, delicately, direct you in a particular direction. Not doing any kind of propaganda to inseminate a new set of ideas, it is not anything of that kind. That would be dishonourable on the part of the speaker when he says it is not that, and he means that. So you are exercising your own brain, your own sense of urgency, demand, to find out if there is a way of living which is totally orderly. So please, if you will, be serious for this evening. You may not be serious for the rest of the year, or the rest of the week, but at least for once in one's life to be totally earnest, to be completely honest with oneself. Then we can together go into this question : what is the art of living. 所以我们要「一起」，而我们所说的「一起」， 它并不是讲话者说了一些东西， 然后你表示同意或不同意， 而是一起，去运用你的智力、你的理性、 你健全的心智——如果你有健全心智的话。 我们要一起 去观察这个非常复杂的问题。 就如我们前几天所说的，这并不是一次讲课， 这并不是一次讲课，为了告知你某些信息、事实， 指导你，说服你， 去轻微地、微妙地引导你沿着特定的方向前进。 它并不是在进行任何宣传洗脑， 播种下一套新的理念， 它并不是任何这类事情。 不然的话，这对于讲话者来说，将会是一件可耻的事。 当他说不是的时候，他是认真的。 所以你正在运用你的大脑、 你自身的紧迫感和强烈要求， 去发现是否存在一种 完全有序的生活方式。 所以拜托了，如果可以的话，今天晚上请你保持严肃认真。 你也许在今年剩余的时间里，或者本周剩余的时间里无法认真严肃， 但至少在你的生命中，请你完全认真一次， 完全对自己诚实一次。 然后我们就可以一起来探究这个问题： 什么是生活的艺术？
14:11 How are we going to find out? The art. To put everything in its right place, not exaggerating one or the other, not giving one's instinct, one's urges in one direction, and neglecting totally the other. Not trying to fulfil in a particular direction, but together, you and the speaker, are going to find out – for ourselves, not that you will be told by the speaker, this is important to understand. 我们要如何才能去发现它呢？那种艺术。 将每一个事物都置于它正确的位置上， 不去夸大其中任何一个， 不要将自己的本能天赋和冲动都投向某一个方向， 而完全忽视掉其他的事物。 不要仅仅试图在某个特定方向上实现成就， 而是「一起」，你和讲话者一起 去发现——自己去发现， 而不是讲话者来告诉你， 明白这一点是非常重要的。
15:22 I am sorry, the crows are having fun ! They are saying good night to each other. They will quieten down when it gets a little darker. 很抱歉，乌鸦们正闹得欢！ 它们正在对彼此说晚安。 当天色暗下来一些后，它们也会安静下来。
15:46 So please, for this evening at least, see how important it is to find out a way of living in which conflict, problems don't exist. Because conflict and problems waste our energy. One has to find out why problems exist. There are mathematical problems, geographical problems, and so on – academic problems, we are not talking about those problems. We are talking about the problems of human beings. They are first human beings, afterwards they are scientists, engineers, businessmen – all the rest of it. First we are human beings. But when you give importance to other things you forget that you are a human being. So please, together, let's find out. 所以，拜托了，至少在今晚 去看到它是多么的重要， 去找到一种生活方式， 在其中没有任何冲突和问题。 因为冲突和问题在浪费着我们的能量。 而我们必须去发现，为什么问题会存在。 我们有着数学上的问题， 地理学上的问题，等等——还有各类学术问题， 但我们并没有在谈论这类问题。 我们在谈论的是人类的问题。 因为他们首先是人类，然后才是科学家、 工程师、商人——等等这些。 我们首先是人类。 然而当你强调重视其他事物时， 你就忘记了自己是人类的一员。 所以拜托了，让我们一起去发现它。
17:23 The art of living, doesn't it mean to lead a life, a daily life, with tremendous precision, accuracy of order. Order does not mean conformity, following a pattern set and adjusting yourself to that pattern. We will go into this slowly. Does it not mean to become fully conscious, aware of one's own disorder? Are we aware of that? Or do we think that is merely an environmental difficulty, but inwardly we are perfectly orderly. We are pointing out together that inwardly we live in disorder, in contradiction. That's a fact. Even the greatest saints – they are generally slightly neurotic – even the greatest saints live in disorder, because they are trying to become something all the time. The very becoming – you understand? I hope we are following each other. Becoming : I am this, I will become that. In that endeavour to change 'what is' to 'what should be', there is an interval, a gap, in which conflict takes place. And that conflict is the essence of disorder. Right? You have understood? Where there is division – different classes of people, races, religions, and in ourselves a contradiction, a division, 'I am this, I must become that', in that there is a division. That very division is the root of disorder. Because in that there is a contradiction – right? – I am this, I want to be orderly. When I say 'I want to be orderly' I recognise I am in confusion, so I attempt to bring about order, so I make a diagram, a sketch of what is order and then I try to follow that. We are saying, if you will kindly listen together, that that very fact is the cause of disorder. Right? Have you understood? Are we together in this a little bit, slightly? Not too much, but just enough. 生活的艺术并不意味着要去过一种 有着无比严谨和精准秩序的日常生活。 秩序的意思并不是循规蹈矩， 去遵循一套模板，然后调整自己去适合于那个模板。 我们将会慢慢来探究这一点。 它是否意味着我们要去完全意识到、 完全觉察到自己的混乱无序？ 我们觉察到它了吗？ 还是说，我们认为混乱无序仅仅是环境的难题， 但我们内在仍旧是完全有序的？ 我们正在一起指出这一点： 那就是我们内心生活在混乱和矛盾之中。 这是一个事实。 即使是最伟大的圣人 ——这类人通常都有点儿神经质—— 即使是他们也生活在混乱中， 因为他们一直在试图去「成为」某种人物。 而那种「成为」本身——你明白了吗？ 我希望我们都彼此理解了。 那种「成为」：我是这样的，但我要变成那样的。 你在努力将“真实现状”改变成“应该怎样”。 而这种努力中包含了一个间隔，一道鸿沟，其中就产生出了冲突。 而那种冲突便是混乱的本质。 对吗？ 你理解了吗？ 当有了划分——将人类划分为不同阶层、 不同种族、不同宗教，我们的内心就会有一种矛盾与分裂， “我是这样子的，但我必须变成那样的”，在这之中就有着一种分裂。 而这种分裂就是导致混乱的根源。 因为在那之中有着一种矛盾 ——对吧？——我是这样的，但我想要变得有序。 当我说“我想要变得有序”时，我已经认识到了自己正处于混乱中， 于是我试图找到秩序， 因此我会去绘制一张关于“什么是秩序”的图表或草图， 然后努力去遵循它。 而我们在说——如果你在一起认真聆听的话， 这个事实过程本身它就是导致混乱的原因。 对吧？你理解了吗？ 我们是否对此稍微有点共识了，多多少少有点共识了？ 不用太多共识，只要彼此理解就足够了。
21:42 So, where there is division in us psychologically, there must be conflict, and therefore disorder. Now, as long as there is disorder, trying to find order is still disorder. Right? You understand what I mean? I am confused, my life is in disorder, I am fragmented, broken up inside, and being confused, out of that confusion I create a pattern, an ideal, a scheme, and I say I am going to live according to that scheme. But the origin of that scheme is born out of my confusion. Right? Clear? So, what I have to understand is why am I confused, why am I disorderly. If I can understand that, then out of that comprehension, perception, order naturally comes without a single effort. That is, if I can find the causation of my confusion, then confusion doesn't exist, then there is order. I wonder if you see this. Are we together in this, a little bit? Are we? Good. When you say 'Yes, sir', do you really mean it? Or it is just verbal assertion – 'let's get on with it'. That is dishonesty ! If we don't see things clearly, don't say yes – say 'I don't see it' then we can together have a dialogue. But if you say yes, your concern is then : let's go on. 所以，当我们内在心理上有了分裂， 那么就必然会有冲突，并因此而产生混乱。 请注意，只要还是存在混乱， 那么努力去找寻秩序，仍旧是混乱。 对吧？你理解我的意思了吗？ 我感到很困惑， 我的生活混乱不堪， 我是分裂的，内心世界支离破碎， 由于混乱困惑，于是我便从中创造出了一个模式、 一个理想、一个计划， 然后我说我要依照那个计划来生活。 然而那个计划的源头，它来自于我的混乱困惑。 对吧？清楚了吗？ 所以，我必须要去了解的就是： 为什么我会困惑？为什么我会混乱？ 如果我可以明白它，那么从这份理解和洞察之中， 秩序自然就会出现了，而无需任何的努力。 也就是说，如果我可以找到我困惑混乱的原因， 那么困惑就不复存在了，那时就会有秩序。 我不知道你是否看到了这一点。 我们是否都理解它了，哪怕是理解了一点点？ 我们明白它了吗？很好。 当你说“我明白了，先生”，你是认真的吗？ 还是说它只是嘴上说说而已——你的意思是“让我们继续下去吧”。 这就是不诚实了！ 如果我们没有清楚地看到那个东西，就不要说“明白了”——你可以说“我还不明白它”， 那样我们就可以一起进行一场对话了。 但如果你说“明白了”， 那么你关心的就是：让我们继续吧。
24:47 So please, look at it carefully. We have got a whole hour. And this awareness of confusion – not we should not be confused – but the very awareness of confusion brings about the cause of it, the causation. So what is the cause? Do you understand? If I am ill and I go to the doctor, and the doctor – if he is fairly good – says you are eating or doing certain things that upset your whole organism, so he says don't do this and don't do that. So I change, I eat properly. In the same way if we can find the cause, then the effect is changed. And if there is a change in the effect there is change in the cause. Do you understand? Are we together or you are asleep? Let's proceed. 所以拜托了，请你认真仔细地去看一下它。 我们还有整整一个小时的时间。 而这种对于混乱困惑的觉察 ——不是说我们不应该困惑—— 而是这种对于混乱困惑的觉察本身， 它就会让我们知道混乱困惑的原因，它的起因。 那么，原因是什么呢？ 你理解了吗？ 我生病了，于是我去看医生， 如果这是一位不错的医生， 那他就会说：你生病是因为吃了不该吃的东西，或者做了不该做的事情， 而它扰乱了你整个的有机体系， 于是他告诉你说，不要这样做或那样做。 所以我就会做出改变，我会有正确合理的饮食。 同样的道理，如果我们可以找到那个原因， 那么结果也会被改变。 而假如结果发生了改变，那么原因也会改变。 你理解了吗？ 我们有一些共识了吗？还是说你要睡着了？ 我们还是继续吧。
26:32 So, order is only possible when we understand the nature of disorder. And the nature of disorder can be totally wiped out. If I am quarrelling with my wife, or the wife is quarrelling with me, I find out why we are quarrelling. If we like to quarrel, that's a different matter, but if want to stop quarrelling we say, 'Let's talk about it, let's see why we quarrel.' And then we find we are quarrelling about opinions, I want this and you want something different. And thereby we begin to communicate with each other and ultimately come to some point where we both of us agree. So similarly, together, to live a life, the art of living so that it is completely orderly. That is the art of living. 因此，只有当我们理解了混乱的本质时， 我们才可能会有秩序。 而混乱的本质是可以被彻底抹除掉的。 如果我和我的妻子吵架了， 或者妻子和我吵架了， 我就要去搞清楚为什么我们会争吵。 如果我俩喜欢争吵，那又是另一回事了， 但如果我们想要停止争吵， 我们就会说，“让我们来聊一聊吧，看看为什么我们会吵架。” 然后我们就会发现，我们是因为观点意见不同而争吵， 我想要这样，而你想要那样。 所以我们就会开始互相沟通交流， 并最终达到某个我们双方一致同意的点。 所以同样的，我们也要一起，去过一种生活， 懂得那种生活的艺术，这样生活就会有全然的秩序。 这就是生活的艺术。
28:06 Then, the art of living implies that there should be no fear. Right? Shall we go into it? Are you interested in it? We are saying that the art of living demands that there should be no fear at all – fear of psychological security, fear of death, fear of not becoming something, fear of losing, gaining – you know, the whole problem of fear. Shall we talk about it together? Whether it is possible to be free completely of fear, because a brain that is frightened, a brain that is frightened is a dull mind, a mind that is not capable of observing, living. Aren't you all frightened? Be a little honest with it. We are all frightened, inwardly. We will first examine the inner, then we'll look at the outer, not the other way round. You understand? We all want physical security, that's what everybody demands – money, position, safety, security physically. But we never enquire into the security, certainty, inwardly. Because the inward activity shapes the outer, controls the outer. Right? You understand it? 此外，生活的艺术也意味着不应该有任何恐惧。 对吧？我们可以来探讨下它吗？你们对它有兴趣吗？ 我们说：生活的艺术要求我们 不应该有任何恐惧 ——害怕没有心理上的安全感， 害怕死亡， 害怕自己不能成为某号人物， 患得患失——你知道的，这整个关于恐惧的问题。 我们可以一起来探讨下它吗？ 探讨一下是否可能完全摆脱掉恐惧， 因为一个在害怕的大脑， 一个担惊受怕的大脑是一个迟钝麻木的头脑， 这样的头脑是无力去观察，无力去生活的。 你们难道不都是心怀恐惧吗？ 请稍微坦诚一点吧。 我们内心都会有害怕的东西。 我们将首先来检视一下内在，然后再来看看外在， 而不是反过来。你理解了吗？ 我们都想要身体物质上的安全，这是每一个人都需要的 ——金钱、地位、安全，身体上的安全。 但我们从来没有探询过 那种内在的安全感与确定感。 因为内在的活动塑造了外在，它控制着外在。 对吧？你理解它了吗？
30:56 So, we are asking, the art of living consists not only having complete order, but also to be totally, psychologically, inwardly free of fear. Is that possible? Because we have lived with fear from childhood. Fear of the husband, fear of the wife, fear of not achieving, fear of not fulfilling, fear of not being satisfied – you know the nature of fear, I am sure, all of you. So, we are asking what is the nature and the structure of fear. Ask yourself the question first. What is fear, how does it arise, what is the cause of it, the root cause of it? I may be afraid of darkness, I may be afraid of public opinion, I may be afraid of somebody who is going to beat me up. There are various forms of fear. So shall we deal with the various forms one by one – your particular fear, her particular fear, or my particular fear – or shall we go together and find out the root of it, the cause of it? Right? Which do you want? The various branches of fear, or the very hidden root, hidden nature of fear? You understand? What is the root of fear? The speaker is asking you this question, and if you will kindly be honest this evening – you can be dishonest afterwards, that's your nature, that's what you want – but for this evening find out for yourself what is the root of it, what brings all this fear about. Because fear is most destructive. In it, one lives in an enclosed... a sense of physical nervous tension, feeling small, frightened, you know, the feeling of fear, and where there is fear every kind of neurotic action takes place, irrational, pretending to be rational. So it is important to find out for yourself what is the root of it. Or are there many roots of it, or only one single root? Probably you have not thought about this, you are too busy earning money, you are too busy worrying about your states, you haven't probably ever given thought or enquiry to find out if you can live without fear. 所以，我们在要求的是：生活的艺术， 它不仅仅要有完全的秩序， 同样也要在心理上、 在内心，完全地摆脱掉恐惧。 这可能吗？ 因为从小开始，我们就一直带着恐惧在生活。 我们害怕丈夫、害怕妻子、害怕无法成功、 害怕不能实现个人抱负、害怕无法得到满足 ——你们都知道恐惧的本质，我确信你们都应该知道。 所以我们在问：恐惧的本质和结构是什么。 首先问问你自己这个问题。 什么是恐惧？恐惧是如何产生的？ 导致恐惧的原因是什么？恐惧的根源是什么？ 我也许害怕黑暗， 我也许害怕公众的舆论， 我也许害怕有人会过来打我一顿。 存在着各种形式的恐惧。 所以我们是应该一个一个地来处理各种不同的恐惧呢 ——你特有的恐惧，她特有的恐惧，或者我特有的恐惧—— 还是说，我们应该一起去发现恐惧的根源，恐惧的起因？ 对吧？你想要哪一种？ 是想处理恐惧的各种分支，还是去处理隐藏着的恐惧的根源 和恐惧的本质？ 你理解了吗？恐惧的根源是什么？ 讲话者正在问你这个问题， 请你能否在今晚保持诚实 ——在这之后你可以继续不诚实， 这是你的本性，这就是你想要的东西—— 但至少在今晚，请你为自己去找出恐惧的根源， 是什么带来了所有这些恐惧。 因为恐惧是最具破坏力的事物。 在恐惧之中，一个人就好像是生活在一个封闭的 会有一种身心上的紧张感， 感到自己很弱小，很害怕，你肯定知道恐惧的感受， 当有了恐惧后，就会产生出各种神经质的行为 各种非理性的行为，它们伪装成理性的行为。 所以你要为自己去找出恐惧的根源，这是非常重要的。 恐惧是否有着很多的根源？还是说它只有一个根源？ 也许你还没有思考过这个问题， 你太忙于挣钱了， 你太忙于担忧你自己的境况， 你可能从来都没有去思考过，询问过， 去发现是否你可以没有恐惧地生活。
35:51 Change from 'what is' to 'what should be' is one of the causes of fear. I may not ever arrive there, so I am frightened of that too. I am also frightened of what is going on. I am also frightened of the past. Right? So we are trying together – not accepting what the speaker is saying – to find out. That requires honesty, scepticism, not accepting a thing that the speaker is saying, but to see for ourselves the essence and the structure of fear. Right? What is fear? Not what we are afraid about. I am afraid about death – suppose – because I am getting old and I am getting frightened. We are not asking what you are afraid of, but what is fear 'per se', in itself. You understand? Are you getting tired? All right. So what is fear itself? How does it come about? We will go together into the investigation of it, but you must together share it, not verbally accept it. Then if you verbally accept it, theoretically or intellectually, at the end of it you are still frightened. And that's a waste of time, your time and the speaker's time. But if you and the speaker can walk together, journey together into the whole nature of fear, and you yourself capture the truth of the cause of fear, then you are free. Unless you want to be frightened for the rest of your life – you may like it, because people do love some kind of fear because that makes them feel at least they have something to hold on to. 从“真实现状”变成“应该怎样”， 这就是导致恐惧的原因之一。 我也许无法达到那种状态，所以我对它感到害怕。 而我也会害怕正在发生的事情。 我还会害怕过去的事物。对吧？ 所以我们正试着一起——请不要接受 讲话者所说的东西——而是去发现它。 这需要我们的诚实，我们的质疑， 不要接受讲话者所说的任何一件事情， 而是自己去看到 恐惧的本质和结构。 对吧？什么是恐惧？ 不是我们所害怕的东西。 我害怕死亡——假设我害怕死亡—— 因为我正在变老，而我对此感到很害怕。 我们并不是在问你害怕什么东西， 而是在问「恐惧」是什么？「恐惧」就其本身而言，它是什么？ 你理解了吗？ 你们是不是有点累了？ 好吧。所以，就恐惧本身而言，它是什么呢？ 恐惧是如何出现的？ 我们将会一起来探究这个问题， 但你们必须一起来分享它，而不是口头上接受它。 如果你只是口头上接受它，从理论上或思想理性上接受它， 那么到了最后，你仍旧会感到害怕。 这就是在浪费时间了，不仅浪费你的时间，也浪费讲话者的时间。 但如果你和讲话者可以一起前行， 一起旅行，去探索恐惧的全部本质， 那么你自己 就能找到恐惧原因的真相，那时你就自由了。 除非你想在自己的余生中一直害怕下去 ——你也许喜欢这样，因为的确有人会喜爱某种恐惧， 因为这至少会让他们感到 自己可以抓住一些东西。
39:10 What is the past? Please listen, we are talking about fear. What is the past, what is the present, and what is the future? The past is all that you have accumulated as memory, the remembrance of things gone, and the present is the past, modifying itself to the future. Right? This is the actual fact. So you are the past memories, past remembrances, past accidents, the whole accumulation of the past. You are that. You are the bundle of memories. That's a fact. If you had no memories you don't exist. So you are that. The past – please listen – is time, isn't it? The past has been gathered through time. I have had an experience, a week ago, that experience has left a memory, and that memory is born from the past experience, which is, when I use the word 'past', it's already time. Right? Agreed? So it is time. The past is time. And also the past is memory, knowledge, experience. Right, sirs? The past is experience, knowledge, stored in the brain as memory, and from memory thought arises. This is a fact. So time, which is the past, and also memory, which is the past, so time and thought are the same, they are not separate. Are you understanding this? Are we together? A little bit? 什么是过去？ 请听好，我们正在谈论恐惧。 什么是过去？什么是现在？什么是未来？ 过去就是所有你积累起来的、作为记忆的事物， 那些关于已经过去的事情的回忆， 而「现在」，它就是过去， 过去修改了一下它自己，然后进入到了未来中。 对吧？这就是实际的情况。 所以你就是过去的记忆、 过去的回忆、过去的意外事件， 所有过去的积累物。你就是这些东西。 你就是那一堆记忆。这是一个事实。 如果你没有记忆，那你就不复存在了。 所以你就是记忆。 而过去——请听好——过去就是时间，难道不是吗？ 经由时间，过去被收集聚集起来。 我在一周前曾有过一次经历， 这个经历给我留下了一个记忆， 而这个记忆来自于过去的经历， 也就是说，当我使用“过去”这个词，它就已经是时间了。 对吧？你们同意这点吗？ 所以它就是时间。过去就是时间。 而同样的，过去也是记忆、知识和经验。 对吧，先生们？ 过去就是经验和知识， 它们作为记忆储存在大脑中， 而从那种记忆中就产生了思想。 这是一个事实。 所以，时间就是过去， 而记忆同样也是过去， 因此时间和思想，它们是一样的， 它们并不是彼此分离的。 你们理解这一点了吗？ 我们是否稍微有一些共鸣了？
42:31 So, we are asking, fear is both time and thought. I did something a week ago, which caused fear, I remember that fear, and I want to prevent that happening again. So there is the past incident which caused fear, and it is recorded in the brain as memory. That recording is time. Right? This speech, this talk, is being recorded, this recording is time, between the word and the thing, that is time. I hope you understand all this. And thought is also time, because thought comes into being through memory, through knowledge, through experience, so thought and time are similar, together they are not separate. Right? And we are asking, is that the root of fear? Time and thought, time-thought? That is, I am afraid of death. Right? I am still young, old, whatever, I am healthy, but death is waiting for me, and I am afraid of death. That is, I have put it away from me, but I am still afraid of that. Aren't you all afraid of death? Yes? No? You must be strange people if you are not afraid of death. 所以我们在问的是：恐惧既是时间，也是思想。 我在一周前做了某件事情，这件事情让我感到恐惧， 我依然记得那种恐惧， 于是我想要阻止这样的事情再次发生。 因此，存在着一个导致恐惧的过去的事件， 而这个事件作为记忆被记录在大脑中。 而那种记录就是时间。对吧？ 这次演讲，这次谈话正在被记录， 而这种记录就是时间， 在文字词语和所指之物之间，那便是时间。 我希望你们都理解了这些。 而思想同样也是时间， 因为思想是经由记忆、 知识和经验而产生的， 所以思想和时间是类似的，它们是在一起的 它们并不是分开的。对吧？ 而我们在问：这是否就是恐惧的根源？ 时间和思想，或者说「时间-思想」？ 换句话说，我会害怕死亡。对吧？ 我还年轻，或者我老了，无论哪种情况，或者我很健康， 但是死亡正在等待着我，而我害怕死亡。 也就是说，我已经将它抛到一边去了， 但我依然害怕死亡。 你们大家不都是害怕死亡的吗？害怕吧？不害怕？ 如果你不害怕死亡的话，那你就是奇葩之人了。
45:10 So, fear, the root of fear, is thought-time. Don't say 'How am I to stop time and thought?' If you say 'how' then you demand a system, a method, then you will practise that method which means time. Right? So you are back again in the same old pattern. Have you understood? But if you understand, grasp, have an insight into the nature of fear and the causation of fear, which is thought and time, if you really grasp that, then hold it, don't run away from it ! Look... I don't know why I should explain all these things, they are all so simple. But you are all very complicated people, too intellectual, too learned, too experienced, you can never meet anything simply. We'll go into it. 所以恐惧，恐惧的根源，它就是「思想-时间」。 不要说“那么我该如何去停止时间和思想呢？” 如果你问“如何”，那你就是在要求一个体系、一个方法， 然后你会去练习那个方法——而这就意味着时间。 对吧？所以你又回到了旧有的模式中。 你理解了吗？ 但如果你能理解、领会、 洞察到恐惧的本质和恐惧的原因 ——原因就是思想和时间，如果你真的领会了它， 那就抓住它，不要逃离它！ 你们看 我都不知道为什么我要来解释这些东西， 它们都是如此的简单。 但你们都是非常复杂的人，太知识分子了， 太博学广识了，太饱经沧桑了，你们永远无法简单地去面对任何事物。 还是让我们来探讨一下它吧。
46:53 Fear arises from something that has happened before. I have had a toothache, go to the dentist, he heals it, but it has been recorded, the pain has been recorded. Where there is a recording there must be the memory and saying 'I hope it will not happen again tomorrow.' So, the pain of yesterday is recorded, then the memory, which is the recording, says, 'I hope I won't have it' – the whole process of that is fear. Right? If you understand the principle of it, the fundamental nature of fear, then you can deal with it, but if you are escaping from fear, trying to rationalise it, trying to say, 'How am I, tell me, help me to escape from it', then at the end of it, as you are, for the rest of your life you are frightened. Right? 恐惧是从某些已经发生过的事情中产生出来的。 我曾经牙痛过，我去找了牙医，他治好了我的牙痛， 但牙痛这件事被记录下来了， 那种痛苦被记录下来了。 当有了记录，就必然会有记忆，于是你会说 “我希望明天不要再牙痛了。” 因此，昨日的痛苦被记录下来了，然后便有了记忆 ——记忆就是记录，那种记忆会说，“我希望我不要再牙痛了” ——而这整个过程就是恐惧。对吧？ 如果你理解了恐惧的基本法则， 理解了恐惧根本性的本质， 那么你就可以去处理它了，但如果你逃避了恐惧， 试图把它合理化，试图去问，“我该怎么办，请告诉我 请帮助我逃离恐惧吧”，那么到了最后，你还是会和以前一样。 在你的余生里，你还是会害怕。对吧？
48:24 So the root of fear is time-thought. If you understand that – see the beauty of it, the subtlety of it. And the other thing is : people are afraid – as you are – most human beings throughout the world are afraid of death. That's one of the fundamental fears of life. And we all know death is for everybody, for you and the speaker. That's an absolute certainty. Right? You can't escape from that. You might live longer by not wasting your energy, by leading a simple, sane, rational life, but however way you live, death is inevitable. Would you accept that? Not accept – it is a fact. Would you face that fact? You are going to die ! So is the speaker. You – who are you? Who are you, sirs and ladies – who are you? Your money, your position, your capacity, your dishonesty, your confusion, your anxiety, your loneliness, your bank account – you are all that, aren't you? Be simple and honest. It is so ! 所以，恐惧的根源就是「时间-思想」。 如果你明白了这一点——请看到它的美，它的微妙之处。 而另一件事情就是： 人们会害怕——你们也一样—— 全世界绝大多数的人都害怕死亡。 它是生命中最根本的恐惧之一。 我们都知道：人皆有一死， 不管是你，还是讲话者。 这是一件绝对确定的事。对吧？ 你是无法逃脱死亡的。 如果你能不浪费自己的能量， 过一种简单、健全、理性的生活，那么你也许能活得久一点， 但无论你以何种方式生活，死亡都是不可避免的。 你们接受这一点吗？ 不用接受——它是一个事实。 你愿意面对这个事实吗？ 你将会死去！讲话者也一样。 你——你是谁？ 你是谁？女士们先生们——你是谁呢？ 你就是你的钱财，你的地位， 你的能力，你的不诚实， 你的混乱困惑，你的焦虑， 你的孤独，你的银行账户 ——你就是所有这一切，不是吗？ 请保持简单和诚实。事实就是如此！
51:01 And we are asking, what is the art of living when we are going to die? It is there, whether you like it or not. What is the art of living so that one is not afraid of death? You understand? Let's go into it. Let's go into it, not verbally, not intellectually, not theoretically, but actually, so that you know what death means. We are not advocating suicide. There are certain philosophers, the existentialists and others, who say life is a perpetual going up the hill and coming down the hill, pushing up the hill, and after you reach a certain height, coming down. And life, such a life has no meaning, therefore commit suicide. Do you understand? We are not saying that is the way to live, that's not the art of living. But we are asking ourselves, why are we afraid of death. Whether we are young, old, and so on, why is there this torment of which we are so... – it may be conscious or unconscious. And the fear of death is also suffering. Right? Suffering in leaving my family, suffering – you know, all the things I have accumulated, and I am leaving all that. So, the art of living is not only to find out how to live our daily life, but also to find out what the significance of death is, while living. Right? 而我们在问， 当我们都将会死去时，什么又是生活的艺术呢？ 死亡就在那里，不管你是否喜欢它。 生活的艺术是什么呢？由此我们便能够不畏惧死亡。 你理解了吗？ 让我们来探讨一下它吧。 让我们来探讨下它，不是口头上探讨，不是思想理性上探讨，也不是理论上探讨它， 而是真正地深入它，这样你就会知道死亡意味着什么了。 我们并不是在提倡自杀。 有这么一些哲学家，那些存在主义者和其他一些人， 他们说生活就是一系列永不停息的起伏沉落， 它将你推至高处，在你达到一定高度后，你又会跌落， 所以生活，这样的生活是没有意义的，所以还不如自杀。 你懂了吗？ 我们没有说这就是生活之道， 这并不是生活的艺术。 但我们正在问自己：为什么我们会害怕死亡？ 无论我们是年轻的、年老的，等等， 为什么会有这种痛苦折磨，它让我们如此的 ——这种痛苦也许是有意识的，也许是无意识的。 而对于死亡的恐惧，它同样也是一种痛苦。对吧？ 之所以痛苦，是因为我即将离开我的家人，之所以痛苦，是因为 ——你知道的，所有那些我积累起来的东西， 而我将要离开它们了。 所以，生活的艺术不仅是要去发现该如何度过每一天的生活， 同样也要去找出 当你还活着的时候，去发现死亡的意义是什么？对吧？
54:03 What is death? There is the biological, organic ending through disease, through old age, through accident, through some misfortune – I go down the street, a brick may fall on me by chance and I am killed. So what do we mean by dying? If we can understand that then life and death can live together. You understand? Not death at the end of one's whole… when the organism ends, but to live together, to live with death and life. Have you ever asked this question? Probably not. You ask that question. Put it to yourself, this question whether it is possible to live – which is the art of living – living, and living with death. Then to find that out you must find out what is living. Right? Which is more important, dying or living? Before or after? You understand my question? Most people are concerned with after, whether there is reincarnation, all that kind of stuff. But they never ask, which is more important, the living, which is an art... If there is right living, perhaps death is also part of right living, – you understand – not at the end of one's stupid life ! 什么是死亡？ 存在着那种生物学上的、有机体的终结，因为疾病， 因为衰老，因为事故，因为某些倒霉事儿 ——我走在大街上，碰巧有一块砖头掉下来砸到了我，然后我被砸死了。 所以，我们所说的「死去」是什么意思呢？ 如果我们可以理解这一点， 那么生命与死亡就可以共存了。 你明白了吗？ 不是在我们一生的终点， 当这个有机体消亡时，死亡降临，而是，它俩是共存的。 同时带着生命与死亡去生活。 你可曾问过这个问题？ 很可能没有。所以请你问问这个问题。 问问自己这个问题，这个问题就是：是否可能去过这样一种生活 ——它就是生活的艺术——你活着，却是带着死亡在生活。 要搞清楚它，你就必须去发现什么是生活。对吧？ 哪一个才是更重要的？ 死亡还是生活？死前还是死后？ 你明白我的问题吗？ 大多数人都关心死后的事情， 不管那是轮回转世，还是其他此类东西。 但他们却从来没有问过 ——哪个才是更重要的——是生活，生活是一种艺术 如果存在那种正确的生活， 那么也许死亡也是正确生活的一部分， ——你理解了吗？——而不是在我们愚蠢生活的终点才有死亡！
56:38 So one must enquire first, what is living. You answer it, sir. We will discuss it, have a dialogue about it, but you have to answer that question for yourself. Which means, what is your life? What's your daily life, which is what your life is, a long series of daily lives. What are those long series of lives? Pain, anxiety, insecurity, uncertainty. Right? Some kind of illusory devotion to some entity which you have invented, some kind of fanciful, illusory existence, a make-believe life, having faith, having belief – all that is what you are. Right? You are attached to your house, to your money, to your bank, to your wife, children. Right? You are attached, hold, right? This is your life. Would you contradict that? Would you contradict that? The description, which the speaker has pointed out, that you live a constant struggle, constant effort, comfort, pain, loneliness, sorrow – that's your life. And you are afraid to let that go. And death says, 'My friend, you can't take it with you. You can't take your money, your family, your knowledge, your beliefs.' Death says you have to leave all that behind. Right? Would you agree to that? Or do you deny that? Face it, sirs. 所以我们必须首先来询问一下：什么是生活？ 请你来回答它，先生。 我们将会来讨论它，围绕着它来进行一场对话， 但是你必须自己来回答这个问题。 它意味着：你的生活是什么？ 你的日常生活是什么？也就是，你的生活是怎样的？ 那漫长的一连串的日常生活。 这漫长的生活是什么呢？ 痛苦、焦虑、不安全、不确定。对吧？ 某种虚幻的奉献，去献身于某个你所发明出来的存在体， 某种幻想的、虚幻的存在体，那种沉湎于想象的生活， 去拥有信念，拥有信仰——这就是你们的样子。对吧？ 你执著于你的房子、你的财富、你的银行存款、 你的妻子、你的孩子。对吗？ 你执著于它们，紧紧抓着它们，对吧？这就是你的生活。 你会否认它吗？ 你会反驳它吗？ 否认这些描述，也就是讲话者所指出的东西， 那就是：你的生活是一场持续不断的斗争， 持续不断的努力，慰藉、痛苦、 孤独、悲伤——这就是你的生活。 而你害怕放开它们。 然后死亡过来说，“我的朋友，你不能把它带走。 你不能带走你的钱财、你的家庭、你的知识和你的信仰。” 死亡说，你必须把这些东西都留在身后。 对吧？你同意这一点吗？ 还是说你会否认它？ 面对它吧，先生们。
59:23 So, the art of living is – need I answer it? You see, you are waiting for me to answer it. Look sir, I am attached to my wife, or to a certain conclusion, I am tremendously attached to it. Now, death says to me, 'You can't. When I'll come you'll have to let go.' Now, is it possible for me, living, to let go? Yes, sir ! Will you? Will you let go? Absolute silence. I am attached to my furniture, I have polished it, I have looked after it, it's an old piece of furniture, I won't give it away, it's mine. I have lived with it for years, eighty years. It's part of me. When I am attached to that piece of furniture, that furniture is me. I know you laugh, but you won't let that furniture go. So death says to you, 'My friend, you can't take that desk with you.' So can you be totally free, totally free of that attachment to that piece of furniture? You live with that furniture, but totally free of attachment to that. That is death. You understand? So that you are living, living and dying all the time. Oh, you don't see the beauty of it ! You don't see the freedom that it gives you the energy, the capacity. Where you are attached there is fear, there is anxiety, uncertainty. Uncertainty, fear, causes sorrow. 所以，生活的艺术就是 ——需要我来回答它吗？ 你瞧，你们正在等着我来回答它。 注意看，先生，我执著于我的妻子， 或者执著于某个结论， 我无比执著于它。 然而现在，死亡过来对我说， “你无法再执著于它了。当我过来以后，你就必须要放手。” 那么，我是否可能在活着的时候就放手？ 就是这样，先生！你可以吗？你可以放手吗？ 你们彻底没声音了。 我非常喜欢我的一件家具， 我时时擦拭它，我精心打理它， 它是一件古老的家具， 我不会把它送给别人，它是我的。 我已经和它一起生活了很多年，整整八十年，它已经成了我的一部分。 当我执著于那件家具时，那件家具就成了我。 我知道你们会笑， 但你却不会放手那件家具。 于是死亡过来对你说， “我的朋友，你是无法带走那张桌子的。” 所以，你能否彻底的自由， 彻底地摆脱掉对那件家具的执著依恋？ 你和那件家具生活在一起， 但完全不执著于它。 这便是死亡。你明白了吗？ 这样你就是在生活着，始终在不断地生活和死亡。 噢，你并没有看到它的美！ 你没有看到它所给予你的自由、 能量与能力。 当你有所执著，便会有恐惧， 便会有焦虑和不确定。 而不确定和恐惧则导致了「苦」。
1:02:49 And to go into the question of sorrow – that's part of life. Everyone on earth has suffered, has shed tears. Haven't you shed tears? Your husband doesn't care for you, he uses you and you use him. And you suddenly realise how ugly that is, and you suffer. Man has killed man throughout history in the name of religion, in the name of God, in the name of nationality… Right? So man has suffered immensely. And they have never been able to solve that problem, never suffer. Because where there is suffering there is no love. In suffering there is not only self-pity, there is also fear of loneliness, of separation, of division, a remorse, guilt – all that is contained in that word. And we have never solved this problem. We put up with it, we shed tears and carry the memory of the son, or the brother, or the wife, or the husband for the rest of your life. Is there an end to sorrow? Or must man forever and ever carry this burden? To find that out is also the art of living. The art of living is to have no fear. And also the art of living is to have no sorrow. So to enquire into that complex problem, why man not only has been inhuman but also cruel to other people, brutal, violent, killing by the millions, thousands. And how many people have shed tears over their sons, or their husbands, or their relations, and so on? And we are still carrying on the same old rotten, filthy, brutal game, killing each other. 来探讨一下「苦」的问题吧——苦是生命的一部分。 这个世界上的每一个人都曾受过苦，都曾流过泪。 你难道没有流过泪吗？ 你的丈夫，他不关心你， 他只是利用你，而你也在利用他。 然后你突然意识到这是多么的丑陋， 于是你感到痛苦。 纵观历史，人类一直都在以宗教、 、上帝或民族的名义而彼此杀戮。对吧？ 人类已经遭受了巨大的苦难。 然而他们却从未能够解决苦难的问题， 让自己永远不再受苦。 因为当有了痛苦，就不会有爱。 在痛苦中，不仅有着自怜， 同样也有着对于孤独、离别、分开的恐惧， 那种悔恨、内疚的感觉——「苦」这个字包含了所有这些东西。 而我们却从未能解决这个问题。 我们忍受着它，我们流下泪水， 然后在余生里，一直背负着关于儿子、 兄弟、妻子或丈夫的记忆。 苦难是否有尽头？ 还是说，人类一定要永远背负着这个重担？ 去搞清楚这一点同样也是生活的艺术。 生活的艺术意味着没有恐惧。 生活的艺术也意味着没有痛苦。 所以要探询这个复杂的问题： 为什么人类不仅毫无人性， 而且还要残忍地对待他人， 野蛮、暴力，去杀死成千上万的人，数百万的人。 有多少人曾流下眼泪，为他们的儿子， 为他们的丈夫或亲人等等而流泪？ 然而我们却仍旧继续着同样的那种腐朽的、 肮脏的、残忍的老游戏，去自相残杀。
1:07:04 You are going to have, I believe I saw as we came down, a naval show here. Right? Yes, sir. And you are very proud of your army, and your navy, and all that rot ! And every country is proud of its own military instruments to kill thousands of people. And you agree that we should not, and you carry on the next day, never enquiring whether you can stop in yourself violence, why wars exist. Do you realise, sirs, there have been wars for six thousand years – man killing man. The filthiness, the ugliness of it all. And you don't mind. It is happening far away somewhere, and you don't mind. But you are preparing for it too. 当我们一路过来时，我想我看到了你们将在这里举行一场 海军表演。 对吧？是的，先生。 你们为你们的陆军、海军、所有这类腐朽物感到很骄傲！ 每一个国家都会对它自己的军备感到骄傲， 用它们来杀死成千上万的人。 你会同意说我们不应该如此，然后第二天继续这些事情， 你永远不会去探询是否你可以止息你内心的暴力， 为什么会有战争？ 先生们，你们是否意识到：人类的战争已经持续了有六千年了 ——人类一直在互相残杀。 这一切的肮脏与丑陋。 但你们却并不在意。 战争发生在某个遥远的地方，所以你们并不介意。 可你们也在为战争做准备。
1:08:51 So that is one of the problems of life, whether it is possible to live without sorrow. What is sorrow? Why, when my son dies – my son, not yours, that's your affair – when my son dies something has broken in me, especially if I am a woman. I have born him in my womb, give birth, and I have nursed him, looked after him, and the pain of all that and the pleasure, the joy of the mother, and then he ends up being killed – for your country. Your honour demands that he'll be killed. You understand all this, don't you? Why do you allow it? 所以这就是生活的问题之一， 即：我们是否可能没有痛苦地生活？ 什么是「苦」？ 为什么，当我的儿子死去 ——是我的儿子，不是你的儿子，你的儿子和我无关—— 当我的儿子死去，我内心的某个东西破裂了 ——尤其如果我是女人的话， 我在子宫里孕育了他，我生下了他，我给他喂奶， 照顾他， 所有的那些疼痛，以及为人母的快乐和喜悦， 然而他最后却被杀害了 ——为了你们的国家牺牲了。 为了你们的荣誉，他需要被杀死。 你们都能理解这些，不是吗？ 为什么你们允许这样的事发生？
1:10:35 So what is sorrow? Is it that my son, – gone, can never return, though I think we'll meet next life, or in heaven, or in hell – he is gone, that's a fact. But I carry the memory, I keep his picture round my heart. I live on that memory, shedding tears. I can't forget. It is part of my burden. Don't you know all this? Or is the speaker saying something irrelevant? And you have never asked why we suffer. And we have never enquired into sorrow, into suffering, and asked whether it can ever end, not at the end of one's life, but now, today. If you begin to enquire into it – as we are doing now I hope – what is the cause? Is it self-pity? Is it that he was young, fresh, alive – and gone? Is it that I am attached to him? Face all this, sirs ! Is it I am attached to him? And that attachment, what is that attachment? To whom am I attached? To my son? What do I mean by my son? – be rational, logical – what is my son? I have a picture of him, I have an image of him, I want him to be something. Right? I want him to be something, and he is my son. And I am attached desperately because he will carry on my business, he will be better at getting more money. You know, you are all playing this game, you know it very well. And that's one side. And also I have a certain affection for him. We won't call it love, but we'll call it a certain kind of affection. If you loved your son you would have a different kind of education, a different kind of upbringing, not just follow your footsteps. He is the new generation, and a new generation may be totally different from yours, I hope he is. I want him to be a new generation, of a different type of person than me. Not follow what I have been doing – engineer, businessman, and all that business. But I want him to inherit my money, my possessions, my house – you know the game you are all playing. And when he dies everything is broken. That is, my picture of him, my wanting him to be this and that, that just comes to an end, and I am shocked. And I turn to my nephew, my niece, to someone to carry on the same pattern, because I have lots of money or a single room. Don't you know all this? How cruel all this is. And this is one of the causes of great sorrow. 所以，什么是「苦」呢？ 「苦」难道就是我的儿子走了，永远无法再回来了？ 尽管我认为我们将会在来世相遇，或者在天堂或地狱里相遇—— 他走了，这是一个事实。 但是我却仍旧携带着关于他的记忆。 我在自己心中保留着他的画像。 我依靠那些记忆而活，我流下了泪水。 我无法忘记他。 它成了我负担的一部分。 你们难道不知道所有这些事吗？ 还是说，讲话者在说着一些无关痛痒的事情？ 而你从来没有问过：为什么我们会受苦？ 我们从来没有去探询过苦难和痛苦， 然后问问它是否可以结束？ 不是在我们生命的终点结束， 而是此刻就结束，今天就结束。 如果你开始去探询它——我希望我们正在这么做—— 那么，「苦」的原因是什么呢？ 是因为自怜吗？ 是因为他还很年轻、新鲜、充满活力，却离开了人世吗？ 是因为我很执著于他吗？ 请面对这一切，先生们！ 是因为我执著于他吗？ 而那种执著，那种执著是什么呢？ 我在执著于谁呢？执著于「我的儿子」吗？ 我所说的「我的儿子」是什么意思呢？ ——请你们理性和逻辑一点—— 什么是「我的儿子」？ 我有一幅关于他的画像，我有一个关于他的意象， 我望子成龙。对吧？ 我想要他成为某个人物，因为他是我的儿子。 我不顾一切地执著于他， 因为他将会继承我的生意， 他将会更擅长赚钱。 你知道的，你们都在玩这个游戏，你们都很熟悉它。 这是一方面。 同样的，我也对他有着某种感情。 我们不会把它称为“爱”， 我们把它称为某种感情。 因为如果你爱你的儿子， 你们就会给他一种截然不同的教育， 截然不同的培养， 而不仅仅是让他跟随你的脚步。 他是全新的一代， 而新一代的人也许和你们是完全不同的， 我希望他是不同的。 我想要他成为全新的一代， 成为和我不同类型的人。 而不是继续从事那些我曾经做过的事情 ——当一个工程师，当一个生意人，所有这些东西。 但是我想要他继承我的金钱、 我的财产、我的房子 ——你们都知道自己正在玩的这个游戏。 而当他死去后，一切都崩溃了。 换句话说，我对于他的愿景，我对他成为这样或那样的人的愿望， 全都破灭了，所以我深受打击。 于是我便把目光转向了我的侄子、我的侄女， 转向了某个可以继续我旧有模式的人， 因为我家财万贯，或者只有一间房。 你们难道不知道所有这些吗？ 这一切是多么的残忍。 而这就是导致巨大苦难的原因之一。
1:16:56 And death of course is the final sorrow. But if you are living, with death and life together, then there is no change. You are incarnating every day afresh – not you, a new thing is incarnating every day afresh. And in that there is great beauty. That is creation. Not merely painting a picture, building a house, and architecture, but living with this : death and life. And in that there is tremendous freedom. And freedom implies also, the root meaning of that word 'freedom' is also love. Living, the art of living and the art of dying, together. That brings about great love. And love has its own intelligence, not the intelligence of a cunning mind. Intelligence is something outside of the brain. We will talk about that tomorrow. 而死亡无疑就是最终的苦难。 但如果在你的生活中，死亡和生命是共存的， 那就不存在什么变化了。 你每天都会重新“转生”——不应该说是你， 而是那个崭新的事物每天都在重新转生。 而在这之中，就有着巨大的美。 这才是创造。 创造不仅仅是画一幅画，建造一所房子，和建筑艺术， 而是去过一种生命与死亡共存的生活。 在那之中，就有着巨大的自由。 而自由同样意味着， “自由”这个词的词根意思中也包含了“爱”。 生活，生活的艺术和死亡的艺术，它们是一体的。 而这就会带来巨大的爱。 而爱有着它自身的智慧， 不是那种精明狡猾头脑的智慧。 智慧是某种大脑之外的事物。 这个我们明天再来讲吧。