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BR76T1 - 意味着自由的转变
第一次公开讲话
英国布洛克伍德公园
1976年8月28日



0:20 What shall we talk about, this morning? I would like to talk over together with you, if I may, the very serious problem of how to bring about deep transformation of man, of a human being. That’s what I would like to discuss, talk over and share together. If it is at all possible for man, a human being, who represents the whole of the world – every human being is the whole of the world – can that human entity undergo a deep, radical transformation, not superficial changes, not move from one cage to another, or one system to another, one guru to another, or one belief to another, but deep transformation which implies freedom, totally, from all belief, from all ideals, from all contradictions in our actions, in our daily life? And can this be done without any effort, without the battle of the opposites? 今天早上我们该来谈点什么？ 如果可以的话，我想和你们一起来讨论 一个非常严肃的问题：如何才能 让一个人，让人类产生深刻的转变。 这就是我想和你们一起讨论、详谈和分享的。 人究竟有没有可能， 作为代表了整个世界的人类一员 ——每一个人就是这整个世界—— 作为一个人，能否经历一次深刻的、彻底的转变？ 不是那些表面的改变，不是从一个牢笼转移到另一个牢笼， 或者从一个体系换到另一个体系、 更换古鲁或者更换信仰， 而是一次深刻的转变，它意味着 自由，彻底的自由，摆脱了所有的信仰、 所有的理想和 我们行动和日常生活中的所有矛盾。 我们可以实现这一点却毫不费力 也没有对立面之间的斗争吗？
2:38 That is the problem and that’s the question I think we ought to talk over, together, during these four talks and two discussions. Because I feel that when a human being changes, radically, he affects the whole consciousness of the world because the world is you and you are the world, basically. You may have different manners, different costumes, different colour, different taste, but essentially, deeply, wherever you go – whether the Far East or the Near East or here or America – human beings are, essentially, the same: they suffer, they have got great anxieties, deep problems, problems of relationship, problems of war, nationality – great suffering. So, basically, deeply, every human being is the other human being. I think this is not a theory, a concept, a hypothesis, but an actuality. This, I think, is very important to understand, not intellectually, not verbally, but actually feel the reality of it, the truth of it – that we are, essentially, the same, right through the world because our foundation, our existence is based, wherever we are, on relationship, on conflict, confusion, pain, anxiety, great fears and deep sorrow. I think this is a fact, not what I would like to believe, or what I would urge you to believe. But when we know this as a truth, not a conclusion, not a thing that, intellectually, you contrive, and so believe in, but an actual reality. So, you are the world and the world is you. And if there is a radical change in that consciousness, then you affect the whole of mankind. 这才是我们的难题，这才是问题所在。 我认为我们应该 在这四次演讲与两次讨论中一起来详细讨论这个问题。 因为我觉得当一个人彻底改变了， 他就会对世界的整体意识产生影响， 因为从根本上讲，世界就是你，你就是世界。 你们或许有着不同的礼仪、不同的服饰、 不同的肤色、不同的饮食口味， 但从本质上、从深层讲，无论你去哪里 ——不管是远东、近东，还是这里或者美国—— 人类本质上都是一样的： 他们痛苦，他们有着巨大的焦虑和各种深层的问题： 关系的问题，战争与国家的问题 ——有着沉重的苦难。 所以从本质上、从深层而言，每一个人和其他人并无不同。 我认为这并不是理论、概念或假设， 而是一个事实。 我认为理解这一点十分重要， 不是思想上、字面上理解， 而是真正感受到它的真实性，它的正确性 ——那就是我们人类，全世界的人，从本质上来讲都是一样的， 因为无论在哪里，我们的基础和生活都是建立在 关系之上的，建立在冲突、困惑、痛苦、焦虑、 巨大的恐惧和深深的悲伤之上。 我认为这是一个事实， 它不是我要去相信的东西， 或者我想催促你们去相信的东西。 而是当我们知道了它是真理，它不是结论， 不是一个你思想上发明出来然后去相信的东西， 而是一个真实的事实。 所以你就是世界，世界就是你。 如果那个意识有了一次彻底的改变， 那么你就会影响到全人类。
6:19 Can we go on, from there? Please, this is not an intellectual gathering – whatever that word may mean – nor is it a form of entertainment. We are fairly serious people, I hope, and observing what the world is, what is happening both externally and inwardly – the confusion, the wars, the brutalities and so on, so on, to radically bring about a deep change, which is so utterly necessary and important. It seems to me that our chief problem, or our chief concern is whether it’s possible to bring about a radical change in man. Because we are conditioned: historically, religiously, by the culture in which we live, our consciousness is enclosed, bound, and we are talking about the content of that consciousness, and the changing of that content. The content makes for consciousness. Doesn’t it? Right? Please, though the speaker is expressing this in words we are both of us sharing the thing, together. We are not doing a propaganda, we are not trying to convince you of anything, because we are not an authority, we are not a guru. To me, it is an abomination in matters of the spirit to have any kind of authority. For authority breeds fear, conformity, acceptance of someone who knows and another who does not know. But when one says, ‘I know,’ you may be sure he does not know. 我们能够从这儿继续讲吗？ 请注意，这并不是一次“思想交流会” ——不管“思想交流会”这个词是什么意思—— 它也不是某种娱乐。 我希望我们都是相当认真的人， 在观察着这个世界的现状， 观察着外在和内在发生的事情 ——那些混乱、战争、残忍等等等等， 然后从根本上带来一次深刻的改变， 这种改变是如此必不可少和重要。 在我看来，我们主要的问题，或者我们首要关心的应该是 有没有可能带来一次人类内心的彻底转变。 因为我们是饱受制约的：被历史制约，被宗教制约， 被我们所生活的文化所制约， 我们的意识是封闭的、受缚的， 而我们在谈论那个意识的内容， 以及那些意识内容的改变。 是内容构成了意识。 不是吗？对吗？ 请注意，虽然讲话者是用文字在表达， 但我们双方是在一起分享着这件事。 我们不是在传道， 我们没有试图说服你去相信任何东西， 因为我们并不是权威，也不是古鲁。 对我来说，最令人厌恶的就是在精神的领域中 有任何权威。 因为权威会滋生恐惧、遵从， 以及对某人的接受——那个人知道，而其他人则是无知的。 然而当一个人说“我知道”的时候， 你就可以确信他是不知道的。
9:37 So, we are sharing this question together, not verbally, not theoretically, but actually, in our life, in observing ourselves, in becoming aware of our own activities and our own ways of thinking, acting, believing. So, we are concerned in the radical transformation in the content of our consciousness. Our consciousness is made up of those things which man has collected during centuries upon centuries of existence – his ideas, his beliefs, his fears, his pleasures, his great sorrow and fear of death, and all the rest of the content, in which is included knowledge – the known as well as the hope to discover what is beyond the known. All that is in our consciousness. I hope you’re not bothered by the flies. They seem to be concentrating on me. 所以我们是在一起分担着这个问题， 不是口头上，不是理论上，而是真正地分担， 在我们的生活中，在自我观察中， 在觉察我们自身的行为 以及我们自身的思考、行动和信仰的方式中。 所以我们关心的是彻底地转变 我们意识的内容。 组成我们意识的是 人类在无数个世纪的生存中所收集起来的那些东西 ——他的观念、他的信仰、他的恐惧、他的快感， 他巨大的悲伤以及对死亡的恐惧，以及所有其他的内容， 其中既包括了知识——已知的事物， 也包括了希望去发现超越已知的事物。 所有这些都在我们的意识中。 我希望这些苍蝇没有干扰到你们。 它们的注意力似乎都集中在我身上。
11:20 So, please, we are enquiring together into the content of our consciousness which is you, which is yourself, and in that enquiry, we are going to discover, if it is at all possible, the nature and the structure of that consciousness, the content of that consciousness, and whether it is possible to empty that consciousness of its content and perhaps come upon a totally different dimension. This is what we are proposing to do during all these four talks and two discussions. So, it is not that you merely listen to the speaker, but you are with him enquiring into your consciousness, into your beliefs, into your ideas, fears, pleasures and all the agonies that human beings go through, together. So, it is your responsibility much more than the speaker’s. If you are serious and if you want to go into it we’ll go, together. But if you’re not serious, if you don’t want to enquire into all this human misery, and whether it is possible to end it, then please, leave! You understand? Leave! It’s not worth taking your time and trouble. 所以请注意，我们是在一起探询 我们意识的内容——也就是你，你自己， 并且在探询中，我们要去发现 有一件事究竟是否可能， 意识的本质与结构， 意识的内容， 是否可能清空意识的内容， 从而也许能够遇见一个完全不同的维度。 这就是我们打算 在这四次演讲和两次讨论中做的事。 所以，你并非仅仅在听讲者说， 而是和他一起探询你的意识、 你的信仰、你的观念、恐惧、快感 以及人类经历的所有痛苦——一起来探询它。 所以，这更是你的责任，而不只是讲话者的。 如果你是认真的，如果你想去探究它的话， 那就让我们一起来做这件事。 但是如果你并不认真， 如果你并不想去探询所有人类的不幸 以及是否可能结束它的话， 那就请离开！你懂吗？请离开！ 这件事并不值得你费时费心。
13:32 So, together, we are going to enquire, explore, and to explore, there must be freedom. That’s necessary, isn’t it? If you want to enquire into something you cannot come with all your prejudices, with all your beliefs, dogmas, and all the rest of it, or hope, but which will prevent your enquiry. 所以，我们要一起来探询和探索， 然而要探索，就必须要有自由。 自由是必需的，不是吗？ 如果你想探询某件事， 你无法带着你所有的偏见， 所有的信仰、教条、希望等等这一切来面对它， 这些东西只会阻碍你的探询。
14:04 So, the first thing – and, perhaps, the first step is the last step – is that there must be freedom to enquire. So, please, we are asking each other in the process of enquiry, that very enquiry demands that one be free to look, free to observe. And it’s impossible to observe if you come to it, if you come to explore with all your previous conclusions, or what you wish it to be. So, there must be freedom to enquire. I hope we are together in this. Bené? Can we go on? So, the first thing is, in enquiry, is the enquirer, the man, the entity different from that which he enquires into? You understand my question? I want to look into myself, into my consciousness. I want to observe the content of that consciousness. I want to be familiar with all the cunning deviations, with all the ideas, thoughts, beliefs, dogmas. I want to look into it. Is the observer different from that which he observes? This is a very important question that you must resolve, otherwise, we shan’t be able to understand each other. You understand? I hope I’m making myself clear. Am I? 所以第一件事就是 ——或许第一步就是最后一步—— 必须要有探询的自由。 所以请注意，我们是在探询的过程中彼此询问， 这种询问本身就需要我们能够自由地去看， 自由地去观察。 但这种观察将会变得不可能——如果你是 带着你过往的所有结论 或者你希望它成为的样子去靠近它、探索它的话。 所以我们必须要有探询的自由。 我希望这一点我们达成了共识。 好吗？我们可以继续了吗？ 所以，第一个问题就是，在探询中，那个探询者，那个人，那个存在体， 他和他所探询的事物是不同的吗？ 你明白我的问题吗？ 我想要探究我自己，探究我的意识。 我想观察那个意识的内容。 我想熟悉所有狡猾的逃离之道， 所有的观念、思想、信仰和教条。 我想要去探究它。 观察者和他观察的东西是不同的吗？ 这是一个你必须要解决的非常重要的问题， 否则，我们将无法相互理解。 你明白吗？ 我希望我表达清楚了。我表达清楚了吗？
16:30 That is, I want to observe my fear. Or, I want to observe why I have innumerable beliefs, conclusions, prejudices, and to enquire into it, is the entity who is enquiring different from that which he’s enquiring into? You understand my question? Am I different from the content of my consciousness? Do you understand? Is this mystifying? 也就是，我想观察我的恐惧。 或者我想观察为什么我会有无数的信仰、 结论和偏见， 而要去探询这个问题， 那个探询的人 和他所探询的事物是不同的吗？ 你明白我的问题吗？ 我和我意识的内容是不同的吗？ 你理解了吗？这很令人费解吗？
17:23 Questioner: Do you mean ‘different’ or ‘detached’? 问：你所指的是“不同的”还是“分离的”？
17:25 K: We’ll come to it, presently. Please, question me a little later. If I am different from the thing I observe in myself, then there is a division between me and thing which I enquire into. Right? When there is a division between me and that which I enquire into, then, there is conflict. Then I try to suppress it, control it, or run away from it, or try to wish to change it. But if the observer is the observed then there is a totally different action which takes place. Is this somewhat clear? 克：我们过会儿就会谈到这个问题。拜托，待会儿再来向我提问吧。 如果我和我内心所观察的那个事物是不同的， 那么我和我所探询的事物之间就有了区分。 对吗？ 当我和我所探询的事物之间有了一种区分时， 就会有冲突。 然后我会试图去压抑那种冲突，控制它、逃离它， 或者尝试着希望能够改变它。 但是如果当观察者就是被观之物， 那么就会产生一种截然不同的行动。 这样讲多少清楚一些了吧？
18:32 Q: By thought, do you mean the observer is the observed? 问：谈到思想时，你的意思是观察者就是被观之物？
18:36 K: We’re going to go into a little more. I observe in myself anger. I’m angry. Is that anger different from ‘me’ who is the observer of that anger? I am that anger, surely? Right? I am not different from that anger. May I go on? Do see. Or I’m greedy, envious. Is that envy different from ‘me’ who is observing that reaction which I call ‘envy’? Or, that envy is ‘me’? I am not different from that envy. Or take jealousy: that feeling which we name as ‘jealousy,’ is that different from ‘me’ who is observing it? Or that jealousy is ‘me’? You are following, now? So, when I observe, is there a division between the observer and the observed? Are we dissipating the mystery of it? You understand my question? Are we together in this or am I talking to myself? Because this is very important, right from the beginning. Because we are conditioned to this division as ‘me’ different from that which I observe. We are conditioned to the conflict of this division. We are conditioned to either suppress it, or analyse it or run away from it. Right? So, we are educated, conditioned to accept this division as ‘me’ being different from that which I observe and, therefore, establish a conflict between ‘me’ and that which I observe. And when one looks into it very, very deeply – not very deeply, it’s fairly simple – one sees the observer is the observed, therefore, you eliminate all conflict. 克：我们来更深入地来探究一下。 我观察到了我心中的愤怒。我很愤怒。 那个愤怒与“我”——这个观察愤怒的人——是不同的吗？ 毫无疑问，我就是那个愤怒？对吗？ 我和那个愤怒并没有什么不同。 我可以继续下去吗？请看到这一点。 或者，我是贪婪的、妒忌的。 那么那个妒忌和“我”——这个在观察 我称之为“妒忌”的反应的人——是不同的吗？ 还是说那个妒忌就是“我”，我和妒忌并没有什么不同。 或者拿嫉妒来看：我们命名为“嫉妒”的那种感觉， 和那个在观察嫉妒的“我”是不同的吗？ 还是说那份嫉妒就是“我”，你们现在跟上了吗？ 因此，当我观察的时候， 观察者和被观之物间存在区分吗？ 我们有没有消除掉一些谜团？ 你理解我的问题了吗？ 我们有没有相互交会，还是我在自言自语？ 因为这点从一开始就非常重要。 因为我们已经被这种区分所制约了 ——存在着一个不同于所观之物的“我”。 我们被这种区分带来的冲突所制约。 我们被制约着要么去压抑这种冲突， 要么就去分析它，或者逃离它。 不是吗？ 所以我们被教育着、被制约着去接受这种区分， 也就是“我”不同于我所观察的对象， 由此就造成了 “我”和所观之物间的冲突。 当一个人非常非常深入地去审视它时 ——不是非常深入，而是它其实相当简单—— 你看到了观察者就是所观之物， 于是你就消除了所有的冲突。
22:16 So, we are looking, observing our consciousness – the content of it, which is our attachments – whether to a house, to a piece of furniture, or to a person, or to an idea, and so on, so on. When you observe attachment, is the observer different from that which he is attached to? One is attached to an idea. That idea is created by thought, thought which says to itself, ‘I observe ‘what is’ and I can change ‘what is,’ by having an ideal, and pursuing that ideal and overcoming ‘what is.’ This is what we go through. Whereas, the ideal is an escape from ‘what is.’ No? 所以我们在审视、在观察我们的意识， 观察它的内容，也就是我们的各种依恋， 不管是依恋一幢房子、一件家具还是一个人、 一个理念等等等等。 当你观察依恋时， 那个观察者和他所依恋的事物是不同的吗？ 某人执着于一个理念。 那个理念是由思想所创造的， 思想对自己说，“我在观察‘实际状况’， 并且我可以通过拥有一个理想来改变‘实际状况’， 追求那个理想然后战胜‘实际状况’。” 这就是我们所经历的过程。 然而，理想是对“实际状况”的逃避。 不是吗？
23:43 And, also, we do not know what to do with ‘what is,’ therefore, we try to create an idea which is the opposite of ‘what is’ and hope, thereby, as a leverage, to remove ‘what is.’ Are you following all this? Are we together in all this, or am I…? Somewhat. So, it becomes very important when we observe ourselves, which is our consciousness with all its content, whether the observer is different from that which he observes. If he is different, then there is a division. That division then brings about conflict – the Hindu, the Muslim, the Jew, the Arab, you know, the whole division of mankind. So, where there is division, there must be conflict. That is a law. So, one observes then that in examining, exploring the content of our consciousness, the observer is the observed. Right? The fear in the consciousness is my fear, because I am that consciousness, it’s part of me, which is afraid. Right? Come on! 而且，我们并不知道该对“实际状况”做点什么， 因此我们努力造出一个与“实际状况”相反的理念 和希望，以期把它作为一种杠杆来除掉“实际状况”。 这些你们都理解了吗？ 我们是在一起的吗，还是我在……？多少是吧。 所以这一点变得尤为重要：当我们观察自己 ——也就是我们的意识及其全部的内容时， 那个观察者是否与他所观察的事物是不同的。 如果是不同的，就会有一种区分。 那种区分就会带来冲突 ——印度教徒与穆斯林、犹太人与阿拉伯人的冲突， 你知道的，人类所有的那些区分。 因此，无论哪里有了区分，就必然会有冲突。 这是一个规律。 所以，在检视、 探索我们意识的内容时，我们看到 观察者就是所观之物。对吗？ 意识中的恐惧就是我的恐惧， 因为我就是那个意识， 那种害怕，就是我的一部分。对吗？ 拜托！
25:45 You see, we think by this division – the observer being different from the observed – we think conflict is necessary to overcome that which is observed. And we are used to that conflict, it’s part of our tradition, part of our education, part of our culture. And we are saying something entirely different, therefore, there is no proper communication. If the observer is the observed, then what takes place? You understand? 你瞧，我们认为通过这种区分 ——即观察者不同于所观之物—— 我们认为要战胜那个所观之物，冲突是在所难免的。 我们已经习惯了这种冲突， 它是我们传统的一部分，我们教育的一部分，我们文化的一部分。 而我们在谈的是某种完全不同的东西， 因此没办法准确地诉诸语言。 如果观察者就是所观之物，那么会发生什么？ 你明白了吗？
26:45 I am attached to something, to a person, to an idea, to a belief, to a house, to something or other – I’m attached – and in that attachment, I discover there is fear. I might lose it, the person might run away from me, and so I hold that person or that thing much more closely. So, there is conflict going on, isn’t there? And we are used to this conflict, it’s part of our tradition, part of our education, and we are saying that the division is illusory, is not real. What is real is that the observer, the person who feels angry, the feeling is not different from himself, he is that. Then what takes place? You follow? Before, we thought by fighting anger, by suppressing it, by rationalising it, by analysing it, we would overcome anger. Right? That is, there is a division between ‘me’ and the feeling that is different. I wonder… Come on, this is fairly simple. So, what is important is to remove all conflict in observation, then we can go beyond ‘what is.’ But as long as we are in conflict with ‘what is,’ then we are conditioned by ‘what is.’ So, the observer is the observed, the thinker is the thought, the experiencer is the experience, so when that becomes a truth, that is truth, then we can observe our consciousness, totally differently, not as an entity who is different from that which he is seeing. Right? 我依恋某物， 依恋一个人、一个理念、一个信仰、一幢房子， 依恋这个或那个——我是有所依恋的， 在那种依恋中，我发现存在恐惧。 因为我也许会失去它，那个人或许会离我而去， 于是我更加紧紧地抓住那个人或那个东西。 由此就会有不断的冲突，不是吗？ 而我们已经习惯于这种冲突， 它已经成了我们传统的一部分，我们教育的一部分， 而我们在说的是， 这种区分是一种错觉， 它是不真实的。 真实的是那个观察者，那个感到愤怒的人， 那种感受和他自己并没有区别，他就是那个愤怒。 然后会发生什么？你跟上了吗？ 在这之前，我们的想法是去和愤怒战斗，去压制它， 去把它合理化，去分析它，然后我们就能战胜愤怒。 对吗？ 也就是说，有一种区分存在于“我”和 那份不同于“我”的感受之间。 我不知道……拜托，这相当简单。 所以重要的是除去观察中所有的冲突， 然后我们就可以超越“实际状况”了。 然而只要我们还是与“实际状况”有冲突， 那么我们就会被“实际状况”所制约。 因此，观察者就是所观之物， 思想者就是思想，经验者就是经验， 所以，当它变成一个真理——它就是真理—— 我们就能够以完全不同的方式来观察我们的意识了， 不再将自己作为一个不同于所看之物的人。 对吗？
30:25 So, what is it in our consciousness, the three principal things, that gather to itself such tremendous energy and importance? One of them is fear. Right? Then pleasure. Then suffering. These are the three principal elements in our consciousness. Right? Fear, pleasure and sorrow, with all its ramifications, changes, its varieties of fear, varieties of pleasure, multiple changes of sorrow. 那么，我们的意识中有些什么呢？有三个主要的东西， 它们为自己积聚起了如此巨大的能量和重要性。 其中一个就是恐惧。不是吗？ 然后是快感，然后是痛苦。 它们是我们意识中三个最主要的元素。 对吗？ 恐惧、快感和伤痛， 以及它们所有的分支和变化， 各种不同的恐惧，各种不同的快感， 以及多变的伤痛。
31:29 So, firstly then, let’s examine fear – right? – which is part of our consciousness, which is part of yourself. So, it becomes very important how you observe that fear. Whether you observe it as an entity separate from fear, or, you observe it as part of you. You are that fear. Right? So, how do you observe that fear? You understand my question? Some of you? Are you at all serious about all this? Does it mean anything to be free of fear? Not only certain forms of fear, but to be completely and totally free of psychological fears, otherwise, we are slaves, otherwise, we live in darkness, we get paralysed. So, it’s very important when you are talking about transformation of man to understand and to be free of fear, not only the psychological fears but when we understand the psychological fears then biological fears can be dealt with differently – the physical fears. So, we are dealing, first, with psychological fears – fear of losing a job, fear of losing – oh, God knows what, a dozen things – fear of losing the person whom you think you love, fear of not being loved, fear of loneliness, – a dozen things we are afraid of – from darkness to light, to all the peculiar, neurotic fears that one has so many forms of it. 所以首先，我们来检视一下恐惧——好吗？ 恐惧是我们意识的一部分，是你自己的一部分。 所以，你是如何观察恐惧的就变得十分重要了。 你是作为一个和恐惧分开的存在体在观察它， 还是说，你把它作为你的一部分来观察？ 你就是那个恐惧。对吗？ 那么，你是如何观察那份恐惧的？ 你明白我的问题吗？ 你们中有人明白吗？ 你们真的对这些是很认真的吗？ 摆脱恐惧是否意味着什么？ 不只是摆脱某种形式的恐惧， 而是完全地、彻底地摆脱心理上的恐惧， 否则的话，我们就是奴隶； 否则，我们就生活在黑暗之中，我们会变得麻痹。 所以最重要的就是 当你在谈论人类的转变时， 你要去了解并且摆脱恐惧， 不仅仅是心理上的恐惧， 而是当我们了解了心理上的恐惧， 我们就能以不同的方式去处理生理上的恐惧 ——身体上的恐惧了。 所以我们首先处理的是心理上的恐惧 ——害怕失去工作，害怕失去 噢，天知道失去什么，一打的东西， 害怕失去那个你自认为爱着的人， 害怕没有人爱你，害怕孤独， 我们害怕一打的东西， 从黑暗到光明，到我们内心所有特别的、神经质的恐惧， 各种形式的恐惧。
34:20 Now, how does one be free of fear? You understand my question? Because it is absolutely important, if you want to bring about a deep transformation of the human mind, human consciousness, that one should be totally and completely free of psychological fears. 那么，我们要如何摆脱恐惧呢？ 你明白我的问题吗？ 因为这是无比重要的， 如果你想要深刻地转变 人类的心灵、人类的意识， 你就应该完全地、彻底地摆脱 心理上的恐惧。
34:52 So, what is fear? Fear of something. Right? Is that fear merely a word? Do you understand? I see you don’t. I must go into it, differently. One is afraid of something – has the word created the fear, or the fear exists separate from the word? Please, this is very important, to capture this. We are used to the implications of words, and the reaction to the word. ‘Death’ is a terrible thing! So, in the same way, does the word create the fear, or the fear exists independent of the word? What do you think? You understand my question? You don’t understand my question. 那么，什么是恐惧？ 恐惧就是害怕某些东西。对吗？ 恐惧仅仅只是一个词吗？ 你理解了吗？ 我发现你没理解。我必须换个角度来谈一谈。 我们害怕某个东西 ——那么是词语制造了恐惧， 还是说恐惧是脱离于词语而存在的？ 拜托，这是非常重要的，你要去领会它。 我们已经习惯了词语暗示的含义， 以及词语所造成的反应。 “死亡”真是一件可怕的事！ 所以同样的，是词语造成了恐惧吗？ 还是说恐惧是独立于词语而存在的？ 你的看法是怎样的？ 你明白我的问题吗？你不明白。
36:33 I’m afraid. It’s a reaction. I’m afraid of losing my reputation. That’s a good idea! Otherwise, you wouldn’t all be here. I’m afraid of losing it. The fear is there, and that fear is caused by the idea that I might lose my reputation. So, I want to understand the whole problem of fear, not just one aspect of fear but the whole structure and the nature of fear, the enormity of fear. Now, I say to myself, ‘Is the fear created by an idea that I might lose my reputation’ and, therefore, I’m afraid, and is that fear brought about by an idea? Is the idea merely a word? You are following this? So, has the word ‘reputation’ created the fear, and is there a fear without the word, without the idea that I might lose my reputation? So, is there fear because of a series of words and ideas, or, fear exists apart from the series of words, ideas, implications? Does fear exist, by itself? Or, is it a structure of words and ideas and time? You understand? Oh, come on, please! Q: I think that’s so but sometimes, I think the fear seems to come in automatically, although it has been set up by words. 我感到害怕。这是一种反应。 我害怕失去我的声誉——这真是个不错的例子！ 如果你不害怕，你也不会在这里听演讲了。 我害怕失去它。 恐惧就在那里了， 而那种恐惧是由“我也许会失去我的声誉”这种想法所引起的。 所以我想要去了解恐惧这整个问题， 不只是恐惧的某一方面， 而是恐惧的整个结构与本质，恐惧的庞大整体。 现在，我对自己说， “那种恐惧是由‘我也许会失去我的声誉’这种想法引起的吗， 所以我才会感到害怕， 那种恐惧是由那个想法所带来的吗？ 那个想法是否只是词语而已？” 你跟上这些了吗？ 所以，是不是“声誉”这个词制造了恐惧， 是否存在一种恐惧是不带词语的， 也没有“我也许会失去声誉”之类的想法？ 因此，恐惧的存在是不是因为有着一系列的词语和想法， 还是说，恐惧是脱离于一系列的词语、想法和暗示而存在的？ 恐惧是自身独立存在的吗？ 还是说它是由词语、想法和时间所组成的结构？ 你明白了吗？ 噢，参与进来，拜托了！ 问：我认为是这样的，但有时候我觉得恐惧似乎是 自动出现的——虽然它一直是由词语所构建的。
39:31 K: Yes, fear exists where there are words and ideas and time, time being tomorrow, apart from yesterday. You follow? Time, words, ideas bring about this sense of fear. Now, I say to myself, ‘If there was no time, there was no word, no series of conclusions and ideas, would there be fear?’ You understand what I’m saying, now? So, can the mind be free of time, idea and word? If it is not capable of being free then fear will exist. So, I have to examine why the mind or the whole thinking process is caught up in words – words, ideas, conclusions, and all the rest of it. So, I must go into the question of what is thinking. You understand? 克：是的，当有了词语、想法与时间，恐惧就会存在， 时间除了包含着昨天之外，也包含了明天。 你跟上了吗？时间、词语、想法，它们带来了这种恐惧感。 而现在我对自己说，“如果没有了时间， 没有了词语，没有了一系列的结论与想法， 那么还会有恐惧吗？ 现在你理解我在说什么了吗？ 所以，心能够摆脱掉时间、想法与词语吗？ 如果它无法摆脱它们，那么恐惧就会存在。 因此我必须要去检查 为什么心或者整个思考过程会陷入词语中 ——词语、想法、结论，等等这一切中。 所以我必须去探究这个问题：什么是思考？ 你明白了吗？
41:03 I started out to find out what is the nature of fear, why human beings are caught in this enormous structure of fear and apparently human beings have not been able to be free of fear. They escape from it, they have rationalised it, they do all kinds of things to avoid it but it goes on. So, we are enquiring, what is the nature and the structure of this fear? Is it the result of thinking about time, what might happen, or what has happened and hoping that it will not happen, which is the process of time, which is a movement of thought. Thought is a movement of time. Right? I’ve discovered that. Thought is a movement in time, as from yesterday, through today and tomorrow – what might happen tomorrow, or, what has happened in the past, hoping it will not happen again. So, all that is a process of time, a movement. Time is movement. And, also, why the mind is caught in words, why words have become of such extraordinary importance – words being the process of thinking, the conclusions, ideas and all that, which is, what is thinking because in thinking, I’ve found out, there is fear, in thinking, I see, time is involved, so I must go into this question of what is thinking. 我开始去探明恐惧的本质是什么， 为什么人类会陷入恐惧的庞大结构中， 并且很显然人类还没能摆脱恐惧。 人们逃避它，把它合理化， 人们想尽一切办法去回避它，但它还是继续存在着。 所以我们在询问， 这种恐惧的本质和结构是什么？ 它是不是思考时间的结果， 想着也许会发生的事，或者已经发生的事 希望它不会再发生了——这都是时间的过程， 是思想的活动。 思想就是一种时间的运动。 对吗？我已经发现了这一点。 思想就是一种时间中的运动，从昨天开始 经过今天然后到达明天——明天也许会发生什么， 或者，过去曾经发生过的事，希望它不会再次发生。 所以，这些都是一种时间过程，一种运动。时间就是运动。 还有，为什么心会陷入词语中， 为什么词语变得如此意义重大 ——词语就是思考的过程， 结论、观念等等这一切， 那么，什么是思考？ 因为我已经发现在思考中就存在着恐惧， 我看到思考中包含了时间， 所以我必须要探究这个问题，即什么是思考。
43:26 Please, I am putting it into words, you have to share this thing, together, co-operate with this thing. Otherwise, you just remain there and I remain here. Right? So, what is thinking? Not what you think about, but how does thinking arise? What is the nature of thinking? Because unless I go into this very deeply and find out the nature of thinking, I will never be free from fear. So, it is very important for me to find out what is thinking, not what people say what is thinking – you understand? After reading books or hearing somebody, then repeat what others have said what thinking is, which is second-hand, and perhaps we are all second-hand human beings. Whereas, we are saying, let’s find out, for ourselves, what is thinking. Thinking, surely, is the response of memory. Right? Memory is experience, knowledge, stored up in the brain. Right? I think this is an obvious fact. So, thinking is the response of memory, stored up in the brain through experience, through collective knowledge. Right? So, thinking is this movement from the past to the present, modified and going on. Right? We live in the past, most of us, don’t we? ‘I had such a happy day,’ ‘It was so nice when I was a boy,’ ‘Oh, it was so nice when we were first married’ – living, all the time, in the past, because we don’t know what the future is, we are afraid of what the future might be, so, we live in the past. So, knowledge is the past. Right? There is no knowledge of the future. There’s only, knowledge is the past. 拜托，我把这些东西说出来， 而你必须和我一起分担它，共同进退。 否则的话，你和我就只是各处一方。 对吗？所以，什么是思考？ 不是你所想的内容，而是思考是如何产生的？ 思考的本质是什么？ 因为除非我非常深入地探究这点， 并且找到思考的本质， 否则我就永远无法摆脱恐惧。 所以，对我而言，去发现什么是思考是十分重要的， 而不是人们所说的那些答案，你明白吗？ 在阅读了很多书籍或者听了某人说的话后， 去重复他人所说的关于“什么是思考”的答案， 你得到的东西是二手的， 而也许我们都是“二手人”。 然而，我们在说的是， 让我们亲自去发现什么是思考。 思考毫无疑问是记忆的反应。不是吗？ 记忆就是储存在大脑中的经验和知识。 对吗？我认为这是一个显而易见的事实。 所以，思考就是记忆的反应， 它储存在大脑中，通过经验， 通过聚集起来的知识得以储存。 对吗？ 所以思考就是这种从过去到现在的运动， 它修改了一下，然后又继续前进。对吗？ 我们活在过去中，大多数人都是如此，不是吗？ “我曾有过如此快乐的时光”，“当我还是个孩子时，一切如此美好”， “噢，我们刚结婚时是多么的快乐啊” ——一直都是活在过去中， 因为我们并不知道未来是什么， 我们害怕未来会发生的事， 所以我们是活在过去中的。因此，知识就是过去。 不是吗？并不存在未来的知识。 只有属于过去的知识。
46:46 So, thought is a movement from the past. Oh, come on! Are we meeting together in this? So, thought is a movement from the past, the past being collected experience – innumerable experiences which have become knowledge. So, knowledge is essentially, the past. So, thought is a movement from the past, modifies itself in the present and goes on to the future. Right? So, I have found out – you have found out, not me – you have found out, for yourself, that thought is a movement from the storehouse of the past. So, thought is never free. Right? I wonder if you see this! Thought is a movement of the past, therefore of time, and as long as we operate – no, let me put it... – we have to operate in thought – right? – where knowledge is necessary, we have to operate there – all the technological knowledge, riding a bicycle, this and that – where knowledge is essential, there thought operates. Is it possible for thought to remain there and not enter into other fields? You are following my question? That is, I realise I’m afraid – fear, fear of not being, fear of loneliness, fear of not being loved, or fear of loving and losing, fear of death, fear of losing a job – you know, a dozen fears. But, basically, there is only one fear which expresses itself in multiple ways. So, that fear is the movement of thought. Right? 所以思想就是一种源自于过去的运动。 噢，来吧！我们在这点上彼此交会了吗？ 所以，思想就是一种源自于过去的运动， 过去就是那些收集来的经验 ——无数的经验，它们变成了知识。 所以知识从本质上而言就是过去。 因此，思想就是一种源自于过去的运动， 它在当下修正了一下自己，然后继续前进到未来。 对吗？ 所以我已经发现了——是你已经发现了，不是我—— 你已经发现了，你自己发现的， 那就是思想是一种源自于过去储藏的运动。 所以，思想永远是不自由的。 对吗？我不知道你是否看到了这一点！ 思想是一种过去的运动，因此也是一种时间的运动， 只要我们还是运作于——不对，让我换个说法 我们必须要在思想中运作——对吗？ 知识是必需的，所以我们必须在思想中运作 ——所有那些技术上的知识，骑自行车，各种事情， 都必需要有知识，而思想在那里运作着。 那么是否可能让思想停留在那儿， 而不进入到其他领域中去呢？ 你明白我的问题吗？ 也就是，我意识到自己很害怕——恐惧， 害怕无法存在，害怕孤独，害怕不被别人爱， 或者害怕去爱然后又失去， 害怕死亡，害怕丢掉工作——你知道的，有一打害怕的东西。 然而从根本上来说，只存在一种恐惧， 尽管表现为各种形式。 所以，那种恐惧是思想的运动。 对吗？
49:59 Now, in observing that movement, is the observer different from that, different from that which he observes? Are we meeting something together, or not? My word! Because you see, please, if we can go into this one question, completely, and when you leave the tent, the marquee, you’re free of fear you understand? – that would be a marvellous thing. That will affect the whole consciousness of mankind if you are free. So, please, share this thing, together. Don’t let me talk about it but let us journey into the problem, together. 现在，在观察那种运动的过程中， 观察者和那种运动是不同的吗， 观察者和他所观察的东西是不同的吗？ 我们是否达成了某些共识？ 我说的话！ 拜托了，因为你知道， 如果我们可以彻底地去探究这一个问题， 那么当你离开这个帐篷、这个营帐的时候，你就摆脱了恐惧， 你明白吗？ 那将是一件不可思议的事情。 那将会影响到整个人类的意识 ——如果你获得自由的话。 所以请和我一起分担， 不是我一个人在讲， 而是让我们一起踏上探究问题的旅程。
51:11 You’re afraid of something, aren’t you? Every human being is, apparently. Now, is that fear different from you? Right? I’m asking, is that fear different from you? 你害怕一些东西，不是吗？ 每个人都有害怕的东西，这是很显然的。 那么，这种恐惧和你是不同的吗？ 是不同的吗？我在问，这种恐惧与你是不同的吗？
51:35 Q: I hope so. 问：我希望是不同的。
51:37 K: You hope so? Oh, Lord! Or, that fear is you. Please, do let’s be a little serious, is that fear you? Of course. Like anger – is anger different from you or you are part of that? Obviously. So, fear is part of you, but we have learnt or been educated to separate ourselves from fear and, therefore, we say, ‘I’II control it, I’II change it, I will run away from it,’ all the rest of it comes into being. But if the fear is you, what will you do? You understand the question, now?

Q: Yes. Q: Can I ask a question?

K: Yes, please. 		克：你希望是不同的？ 噢，我的天哪！ 还是说，那种恐惧就是你。 拜托了，让我们真的稍微认真一点，那种恐惧是不是就是你？ 当然是。 就像愤怒——愤怒与你是不同的吗，还是说你就是愤怒的一部分？ 显然如此。所以，恐惧就是你的一部分， 但是我们已经学会或者被教育着把自己和恐惧分离开来， 因此我们说，“我要去控制它，我要去改变它， 我要逃离它”，所有这些东西都出来了。 但是如果恐惧就是你，那么你会怎么做呢？ 你现在明白这个问题了吗？

问：明白了。 问：我能问一个问题吗？

克：可以，请问。
52:42 Q: Are you saying that, well, what I hear you saying is that if a person wants anything then he is, kind of, conditioned by fear. Is that right? 问：你是不是说， 呃，我听到你说的是，如果一个人想要得到什么， 那么他就多少会被恐惧所制约。我说的对吗？
52:53 K: No, sir, no. First, please, get this one thing clear, at least: as anger is not different from you – which is so obvious, isn’t it? – is not fear part of you? And if it is part of you, what will you do? We are used to separating fear from ourselves and, therefore, acting upon fear – suppress it, run away from it, all the rest of it. But when fear is you, action comes to an end. Right? This is very difficult for you to see, because we are so conditioned to this division – me different from fear and, therefore, acting upon fear. But we are saying something entirely different – fear is you, therefore, you can’t act. Then what happens? Q: Your talk’s moving from the past to the future, from experience to what ought to be in... etc. 克：不，先生，不对。 首先，请注意，至少把这件事搞清楚： 由于愤怒和你并没有不同——这是显而易见的，不是吗？ ——那么恐惧是不是也是你的一部分？ 而如果它就是你的一部分，你会怎么做呢？ 我们已经习惯于将恐惧与我们自己分开， 然后再对恐惧采取行动 ——压制它、逃离它，做各种事情。 但是当恐惧就是你，那些行动就停止了。 对吗？ 对你来说，要看到这一点是很困难的， 因为我们已经如此习惯于这种区分 ——我和恐惧是不同的，于是我要对恐惧采取行动。 但是我们在说的是一件完全不同的事 ——恐惧就是你，因此你是无法采取行动的。 那会怎样？ 问：你说的话就是从过去前进到未来， 从经验前进到“应该怎样”……等等。
54:52 K: ‘What ought to be’ implies that you are not looking at ‘what is.’ Q: No, I mean, from the past to the future, so it moves. 克：“应该怎样”就意味着你没有去看“事实”。 问：不，我的意思是从过去到未来，所以它在移动。
55:02 K: Thought moves from the past through the present to the future. Thought modifies itself through the present to the future, so, thought is still the past. It may modify itself, it may change itself, it may put on different coating, different clothing, whatever it is, colouring – it is still the past movement. Please, what is the time? 克：思想从“过去”经由“现在”而移动到“未来”。 思想在此刻修改了一下自己，然后进入到未来， 因此，思想仍旧是过去。 它也许可以修正一下自己，也许可以改变一下自己， 也许可以套上不同的外套、不同的衣服 ——不管是什么，不同的颜色—— 但它仍旧是过去的运动。 请问现在几点了？
55:46 Q: Twelve thirty. 问：十二点三十分。
55:48 K: Half past twelve? Already? 克：已经十二点半了？
55:54 No, please, this is very important, I want to stick to this one thing this morning, if I may. As most human beings are afraid and they’ve accepted fear as part of their life and, therefore, live in darkness, therefore, live in a kind of paralytic state, and being afraid, all forms of neurotic habits, neurotic activities come, it’s very important, if there is to be transformation in the human consciousness, that fear must be totally eliminated. And, we say, it is possible. It is only possible when conflict between the person who says, ‘I am afraid and I will do something about fear,’ when that conflict comes to an end, that is when the division comes to an end. And that division is artificial, it’s an illusion. What is actuality is, the fear is part of you, therefore, you cannot do a thing about it – right? – psychologically. Therefore, your whole attention undergoes a change. Before, attention was given to the conflict – suppressing, denying, running away. But now, when your fear is you, your whole attention has undergone a change. That is, you have much greater energy to look at this fear. Before you ran away, you suppressed it, did all kinds of things to it, now, fear is part of you, therefore, you observe it with a totally different attention. You get this? Please, get this! 不，请注意，这非常重要， 如果可以的话，今天早上我想紧扣住这个问题。 因为大多数人都在害怕， 他们已经接受了恐惧，把它作为生活的一部分， 因此他们活在黑暗之中， 也就是活在一种麻痹状态中， 而由于害怕，各种形式的神经质的习惯、 神经质的行为都涌现了出来。 这一点是非常重要的， 那就是如果想要发生人类意识的转变， 我们就必须彻底消除恐惧。 而我们说这是可能的。 而只有当那个说 “我很害怕，我要对恐惧做些事”的人与恐惧之间的 冲突停止时 ——也就是当那种区分停止时——它才可能。 那种区分是人为的，它是一种错觉。 真实的情况是，恐惧就是你的一部分， 因此你无法对它做任何事， 不是吗？你无法在心理上对它做任何事。 因此你整个的注意力经历了一次改变。 在这之前，注意力是集中在冲突上的 ——努力去压抑、否定或逃避冲突。 而现在，当恐惧就是你时， 你全部的注意力就发生了一种改变。 那就是，你拥有了更大的能量去观察那个恐惧。 在这之前，你在逃避它、压抑它， 对它采取各种行动， 而现在，恐惧就是你的一部分， 因此，你带着一种截然不同的注意力在观察它。 你明白了吗？拜托，理解这点！
58:20 Q: You can only look at fear if it’s separate, surely? 问：当恐惧和你是分离的，你才能观察它，这是毫无疑问的对吗？
58:27 K: When you look at fear, the gentleman says, then, it’s apart from you. When fear is you, what are you looking at? Do, please, watch it. Don’t answer me. Do look at it. When fear is you, what are you looking at? You’re not looking at fear, you are that. So, your attention has changed. Q: Perhaps, there isn’t a ‘you’ to be the fear, perhaps, there’s only fear. 克：这位先生说，当你观察恐惧时， 它必然和你是分离的。 那么当恐惧就是你时，你观察的是什么呢？ 请真的去观察一下。不要回答我，真的去看一下。 当恐惧就是你，你所看的是什么？ 你不是在观察恐惧，你就是恐惧。 所以你的关注点已经改变了。 问：也许并不存在一个作为恐惧的“你”，也许只存在恐惧。
59:13 K: We are coming to that. Attention has changed. Right? Please, see that simple thing. 克：我们正要讲到这点。注意力已经改变了。对吗？ 请看到这件简单的事。
59:22 Q: Who is looking at me? K: I’m not looking at you, sir. I’m looking at fear. Oh, Jesus – waste of time! Q: But would it mean eliminating part of you? K: Yes, you’re eliminating part of you – which you are afraid of. Part of you is fear. Right? With all the complications of fear. Part of you is pleasure – with all the varieties of pleasure. Part of you is sorrow – different types of sorrow. So, all that is you. You’re not different from all that, are you? Or you might think you’re God. If you think you are not all that, then you are something different from all that, and being ‘different,’ you’re something super-human. This is the old Hindu philosophy that says, ‘I am not that. We are the soul, we have something precious inside, we are part of the divine, we are part of the perfect, we are part of the archetype’ – you know, all that. So, I personally refuse to accept all that. We must begin with doubt. Right? And when you begin with doubt, completely begin with that, then you end up with complete certainty. But we begin with certainties and end up in nothing. Please, give your attention to this question. 问：是谁在看着我？

克：我没有在看你，先生。我在看那个“恐惧”。 噢，老天——真是浪费时间！ 问：但这是否意味着在消灭你身上的某一部分？

克：是的，你在消除你身上的一部分 ——那个你害怕的部分。 恐惧就是你的一部分。对吗？ 各种复杂的恐惧。 快感也是你的一部分——各种各样的快感。 悲伤也是你的一部分——不同类型的悲伤。 所以这一切都是你。 你和这一切并没有不同，对吗？ 或者你也许认为你是上帝。 如果你认为你不是上述那些东西的话， 那么你就是某种不同于它们的事物， 你是“不同”的，你是某种超越人类的存在。 这是古印度哲学的说法，“我不是那些。 我们是灵魂，我们内在有着某种珍贵之物， 我们是神性的一部分，我们是圆满的一部分， 我们是‘原初’的一部分”——你们都知道这些。 就我个人而言，我拒绝接受所有这些东西。 我们必须带着怀疑开始。对吗？ 当你带着怀疑开始，带着彻底的怀疑开始， 那么你最后就会得到彻底的确定。 但我们是带着确定开始，最后却一无所获。 请全神贯注于这个问题。
1:01:44 As long as there is division between you and fear, then there is conflict, there is wastage of energy – by suppressing it, running away from it, talking about it, going to the analysts and so on and on and on. But, whereas, when you see the truth that you are that fear, your whole energy is gathered in this attention to look at that thing. Now, what is that thing which we call fear? Is it a word which has brought fear, or is it independent of the word? You are following this? If it is the word, the word being the associations with the past – I recognise it because I’ve had fear before. You understand? I look at that fear, though it’s part of me, because I name it, and I name it because I have known it to happen before. So, by naming it, I have strengthened it. I wonder if you see this. So, is it possible to observe without naming it? If you name it, it’s already in the past, right? If you don’t name it, it’s something entirely different, isn’t it? So, is it possible not to name that thing which you have called ‘fear,’ therefore, free of the past so that you can look. You cannot look if you are prejudiced. If I am prejudiced against you, I can’t look at you, I’m looking at my prejudice. So, is it possible not to name the thing at all? And then if you do not name it, is it fear? Or has it undergone a change, because you have given all your attention to it. You understand? I wonder if you get it. When you name it you are not giving attention to it, when you try to suppress it, you’re not giving your attention to it, when you try to run away from it, you’re not giving your attention to it – whereas, when you observe that fear is you, and not name it – what takes place? What takes place? You’re doing it, now. What takes place?

Q: It’s an emotion. 		只要你和恐惧之间还有分别， 那么就会有冲突，就会有能量的损耗 ——通过压抑它、逃离它、谈论它， 去找分析师等等方式而损耗能量。 然而，当你看到这个真相，即你就是那个恐惧， 那么你全部的能量就会集中起来去全神贯注地观察那个东西。 那么，我们所谓的“恐惧”是什么？ 它是一个带来了恐惧的词语吗， 还是说它是独立于词语而存在的？ 你理解了吗？ 如果它是一个词语， 词语是和过去关联着的 ——我认出了它，因为我以前有过类似的恐惧。 你明白了吗？ 我看着那个恐惧，虽然它是我的一部分，因为我命名了它， 我之所以命名它是因为我知道它曾经发生过。 因此通过这种命名，我就加强了它。 我不知道你们是否看到了这点。 所以，是否可能去观察而没有命名？ 如果你命名它，它就已经是过去的东西了，对吗？ 如果你不去命名它，它就是某种截然不同的事物了，不是吗？ 所以有没有可能不去命名那个你称之为“恐惧”的东西？ 这样你就摆脱掉了过去，由此就能够去看了。 如果你怀有偏见，你就无法去看。 如果我对你怀有偏见，我就无法观察你了， 我看到的是我自己的偏见。 所以有没有可能完全不去命名那个东西？ 那时，如果你不去命名它，它还是恐惧吗？ 还是说，它会经历一次改变， 因为你在全然关注着它。你明白了吗？ 我不知道你有没有明白。 当你命名它时，你就没有在关注它， 当你试图去压抑它时，你就没有在关注它， 当你试图去逃离它时，你也没有关注它， 然而，当你观察到那个恐惧就是你，并且不去命名它时， 那会发生什么？ 会发生什么？你现在就这样做一下看看。 发生了什么？

问：恐惧只是一种情绪。
1:05:25 K: Wait. It is a sensation, isn’t it? A feeling, which is sensation. Please, watch it. It’s a sensation, isn’t it? All feelings are sensations. I put a pin in there, and all the rest of it. So, it’s a sensation. What’s wrong with sensation? Nothing is wrong with sensation, is it? But when sensation, plus thought, which becomes desire with its images, then the trouble begins. I wonder if you understand all this! This is too much, probably, in the morning. 克：等一等。恐惧是一种感觉，对吗？ 一种感受，也就是感觉。 请观察一下它。它是一种感觉，不是吗？ 所有的感受都是感官的感觉。 但我却对这种感觉特别介意，等等诸如此类。 它只是一种感官感觉。感觉有什么错吗？ 感觉并没有错，对吗？ 但是当感觉掺杂了思想时， 就会变成带着意象的欲望，于是麻烦就开始了。 我不知道你们是否明白了这些！ 今天早上也许讲得太多了点。
1:06:22 You know, this is part of meditation. You understand? This is, really, part of meditation. Not to sit under a tree and just think about something or other, or try to concentrate, or try to repeat some mantra or some words – ‘Coca Cola,’ or something or other – but this is, really, meditation, because you’re enquiring very, very, very deeply into yourself. And you can enquire very deeply only when you are really without any motive, when you are free to look. And you cannot look if you separate yourself from that which you are looking at. Then you have complete energy to look. It is only when there is no attention, that fear comes into being. You understand? When there is complete attention which is complete, total energy then there is no fear, is there? It is only the inattentive person that is afraid, not the person who is completely attentive at the moment when that feeling arises. That feeling is a part of sensation. Sensation is normal, natural. It’s like looking at a tree, looking at people, you know – sensation. But when sensation plus thought, which is desire with its images, then begins all our problems. You understand? This is simple. Right? Now, can you look at your fear – be serious, for five minutes! Can you look at your fear, whatever it is, not separate yourself from that fear, but you are that fear and, therefore, you give your total attention to that fear. Then, is there fear?

Q: No. 		你知道，这就是冥想的一部分。 你明白吗？这些其实就是冥想的一部分。 不是坐在一棵树下想这个想那个， 或者努力去专注，努力去重复一些咒语或词句 ——比如“可口可乐”或者别的什么。 我们在做的才是真正的冥想， 因为你在非常非常深入地探究你自己。 而这种深入的探询只有当你真的 没有任何动机时，当你能够自由地去看时才可能。 然而你是无法去看的 ——如果你把自己和你在看的那个东西分离开来的话。 你拥有了完整的能量，从而可以去看。 只有当缺乏了关注， 恐惧才会出现。你明白了吗？ 当有了全然的关注——那是完整的、全部的能量， 那就不会有恐惧了，对吗？ 只有一个缺乏关注的人才会害怕， 而不是那个在感受生起的时刻 保持全然关注的人。 那种感受就是感官感觉的一部分。 感官感觉是正常的、自然的。 那就像是看着一棵树、一个人，你知道的，感官的感觉。 然而当感觉掺入了思想——也就是带着意象的欲望时， 我们所有的问题便开始了。 你懂了吗？这很简单。对吗？ 那么，你能否看着你的恐惧 ——请认真一点，就五分钟！ 你能否看着你的恐惧——无论是什么恐惧， 不把自己和恐惧分离开来，而是你就是那个恐惧， 由此你就会给予那个恐惧以全然的关注。 那时还会有恐惧吗？

问：没有了。
1:08:50 K: Then walk out of this tent without fear. Don’t say, ‘No’ and then go outside full of fears. 克：那么当你走出这个帐篷时就是没有任何恐惧的。 不要说，“没有恐惧了”，然后却还是满怀恐惧地离开这里。
1:09:07 Do you want to ask questions about this? Q: Sir, I’d just like to ask, in the beginning you said that this was more our responsibility than yours. What did you mean by this? Or why did you say it? 对此你还有什么问题想问吗？ 问：先生，我只想问，一开始你说 这更是我们的责任，而非你的责任。 你这样说是什么意思？或者，为什么你要这么说？
1:09:26 K: Sir, the word ‘responsibility’ – what does it mean to be responsible? To respond adequately, isn’t it? The word ‘responsibility’ comes from the root ‘respond,’ to respond. Now, do you respond adequately to this question of fear? Or, do you respond with all your tradition, with your culture, you follow? – all that conditioning and, therefore, which prevents you from responding fully to this question? 克：先生，“责任”一词 ——负责任是什么意思？ 意思就是充分地作出回应，不是吗？ “责任（responsibility）”一词来自于词根“回应（respond）”，作出回应。 而现在，你是否对恐惧这个问题作出了充分的回应？ 还是说，你是带着你所有的传统、 带着你的文化在应对它，你明白吗？——所有这些都制约了你， 从而阻碍了你去充分地 对这个问题作出回应。
1:10:41 As we said, this is part of meditation. You don’t know what meditation is, but this is part of it. When the mind is not afraid then only is it capable of entering into something totally different, but being afraid, to try to meditate only leads to illusion, to all kinds of deceptive experiences. So, meditation is the investigation into your consciousness, into yourself and see if there can be freedom from that, from the fear, and to understand the nature and the structure of pleasure, because we all want pleasure. To understand it, to go into it, to find out what is accurate in pleasure, what is right in pleasure – enjoyment, joy. And also to enquire into the whole problem of fear, not only your particular fear, sorrow, but the sorrow of mankind. All that is involved in meditation which is to discover the truth in yourself, to discover the truth which is a light to yourself so that you don’t follow anybody. 就如我们所说，这是冥想的一部分。 你并不知道什么是冥想，但这就是它的一部分。 当心灵不再害怕， 只有那时它才能进入到某种完全不同的事物中， 然而在害怕的状态下却试图去冥想，这只会导致错觉， 导致各种自欺的经验。 因此，冥想就是去探究你的意识， 探究你自己，然后看看是否可能摆脱它， 摆脱恐惧， 同样也要去了解快感的本质和结构， 因为我们都渴望得到快感。 去了解它、探究它，去发现 快感中恰当、正确的部分 ——那种起初的快乐和喜悦。 也要去探询恐惧的整个问题， 不只是你特定的恐惧与悲伤，而是全人类的悲伤。 这一切都包含在冥想之中， 冥想就是去发现你内心的真相， 那个真相就会成为照亮你的光， 由此你就不会去跟随任何人。
1:12:35 That’s enough for today, isn’t it? Is that enough for today? 今天就讲到这里，好吗？ 今天讲的够多了吧？