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BR76T4 - 自由是第一步，也是最后一步
第四次公开讲话
英国布洛克伍德公园
1976年9月5日



0:22 We have been talking, during these four discussions, dialogues about many things, things which are concerned with our daily, human living – the problems of fear, pleasure and the great burden of sorrow of human beings. And yesterday we talked about, went into together, time, the nature of time, the nature of love and death. I think this morning, we ought to talk over, together, something that is of fundamental importance, which every human being should be involved in, because it concerns our life, our daily activity, how we waste our days and years and what is it all about, and what is it all for? 在这四次讨论和对话中，我们探讨了 很多内容， 这些内容涉及到我们普通人的日常生活 ——关于恐惧、快感的问题， 以及人类所背负的巨大苦难。 昨天我们又一起讨论和探究了 时间，时间的本质，以及爱与死亡的本质。 我认为今天早上，我们应该一起来讨论一些 具有最根本的重要性的东西， 每一个人都应参与其中， 因为它关系到我们的生活，我们日常的行为， 我们是如何浪费我们的岁月的， 这究竟是怎么回事，这一切又是为了什么？
2:15 We’re born and we die and during those years of pain, joy and pleasure and sorrow, the everlasting struggle and effort, what is it all about, what is it all for? I think this is a very important question, one should ask oneself. It’s very easy to reply, a rational explanation or a neurotic one, or a very intellectual, emotional, romantic explanation. But if you put aside all those, naturally and, obviously, being rather superficial – however intellectual it may be, I think this is a very important question to ask, and to find an answer for oneself, not dependent on some priest, on some guru, on some philosophical concept or formula which do not answer the real question. They offer very obvious, superficial, non-realistic theories. And so, it seems to me, it’s very important to go into this question. What does it all mean – our existence? Has it any meaning at all, as we live it – going to the office or the factory for the next forty years or fifty years, trying to climb the ladder of success, accumulate money, pleasure, experience, knowledge – and so, at the end die? And some of the scientists say, ‘Through knowledge, we ascend’ – the ascent of man, through knowledge. Is that so? We have an infinite amount of knowledge, about many things – biologically, archaeologically, historically, and so on and so on – but, apparently, knowledge has not changed man radically, deeply. We are, more or less, what we have been for a million years and more – struggle, conflict, pain, pleasure, and the everlasting battle of existence. Seeing all that in every country and in every climate, what is it all about? 我们出生，然后死去， 多年的人生经历中充满了痛苦、喜悦、快乐和悲伤， 永无止境的斗争和努力， 这究竟是怎么回事，这一切又是为了什么？ 我认为这是一个非常重要的问题，我们都应该问问自己。 回答它很容易， 来一个理性的解释，或者有点神经质的解释， 或者一个非常聪明的、包含感情的、浪漫的解释。 但是如果你把那些都放在一边——那些当然 并且很显然都相当肤浅 不管听上去多么聪明—— 我认为这是一个非常重要的问题，要去问一问， 并且自己去找出答案， 不依靠某个牧师、某个古鲁、 某些哲学概念或者准则 ——这些东西无法解答真正的问题。 它们很显然提供的只是肤浅的、不现实的理论。 因此在我看来探究这个问题是非常重要的。 我们的生活，这一切的意义是什么？ 我们如今所过的生活真的有任何意义吗？ 去办公室或者工厂上班， 如此循环往复40年或50年， 努力爬上成功的阶梯，积累金钱、 快感、经验和知识， 然后最终再死去？ 有一些科学家说，通过知识，我们会有所提升， 通过知识可以提升人类。 是这样的吗？ 我们有着关于无数事物的无数知识 ——生物学、考古学知识，历史知识，等等等等， 但很显然知识并没有彻底地、深刻地改变人类。 我们几乎和一百万年前没有什么两样， 依然有着斗争、冲突、痛苦、快感， 以及无止境的生存之战。 你能看到每一个国家、每一个地区都是如此， 那么这究竟是怎么回事？
6:18 To find that out, not asserting anything, not believing in anything, not having any ideals, but merely observing, very deeply, it becomes necessary to find out, otherwise, we lead a very mechanistic life. Our brains have become used to a mechanical way of life. Part of this brain must be mechanical and necessarily so, in the acquisition of knowledge and the expression of that knowledge, skilfully, in every way of life, in every action, outwardly, technologically. But this knowledge that one has acquired – and we can pile up knowledge more and more and more, but that does not answer the fundamental question: what is the meaning, the depth of our life? 去搞清楚，不去妄加断言， 不去随意相信，也不抱任何理想， 而仅仅是非常深入地观察， 这对于探明真相非常必要， 否则我们就只能过一种非常机械的生活。 我们的大脑已经习惯于机械的生活方式。 大脑的一部分必须是机械化的，这是有必要的， 用来获取知识，以及表达那些知识， 在生活的各个方面，在每个行动中熟练地表达， 外在的、技术上的表达。 然而我们取得的这些知识 ——我们可以堆积起越来越多的知识， 却不能回答那个根本的问题： 我们生活的意义是什么，它具有怎样的深度？
7:55 One sees, one observes that there must be unity of mankind, because that’s the only way we’ll survive physically, biologically not divisions – the Europeans, the Americans, the Russians, the Hindus and so on, not divisions, the complete, total unity of mankind. And politics and politicians are not going to solve that problem, ever. On the contrary, they will maintain the division, it’s very profitable. So, as that is an important and an essential necessity of existence that there must be unity of all mankind, and that cannot be brought about through legislation, through bureaucratic dogmas or rules and all the rest of it. So, when you observe all this as a human being, living in chaos in a world that has, almost, gone mad – the armaments, the selling of them for profit, killing people, in the name of ideas and countries, for God, and all the rest of it. Observing, seeing all this, all over the world, what is a human being to do and what for? 我们发现，也观察到了，必须要有人类的团结， 因为这是能够保障我们身体上、生理上存在下去的唯一途径， 而不是那些划分——划分为欧洲人、美国人、 俄国人、印度人等等， 不是那些划分，而是人类完全的、彻底的团结。 而政治和政治家们是永远无法解决这个问题的。 相反，他们会维持那些划分，因为那有利可图。 所以，由于这对我们的生存而言是重要和必需的， 因此必须要有全人类的团结， 而这种团结无法通过立法、 通过官僚主义的教条或规章等等这些东西来实现。 所以，当你作为人类的一员观察到这一切，你生活在混乱中， 生活在一个几近疯狂的世界上 ——武器军备、倒卖军火来大发横财， 在国家和各种理念的名义下屠戮人类， 以上帝之名，等等这些东西。 在观察和发现了全世界的所有这些现象后， 一个人要怎么做，他这么做又是为了什么？
9:58 So, I think it becomes very important to find out, to discover for oneself, if one is at all serious – and one must be serious in life, otherwise, one does not really live at all, it’s only the very, very serious man – which doesn’t mean he has no laughter, no smile – but that seriousness which demands a total commitment to the whole issue of life. And religions have tried to offer the meaning to life – that is, organised, propagandistic, ritualistic religion. But, in spite of 2,000 years or 10,000 years, as in Asia, man has merely asserted certain principles, certain ideals, certain conclusions, but they’re all verbal, superficial, non-realistic. So, we are faced, then, when we look at all this, and realising that our brain is almost mechanical, caught in a groove, caught in a habit, caught in tradition, in the conditioning which education has given, cultivating only knowledge, information and so making the brain more and more mechanistic, one inevitably demands or asks – if one is, again, serious – what does life mean? What is it all about? 所以我认为最重要的是去搞清楚， 亲自去发现——如果你真的很认真的话， 而我们必须对生活认真， 否则你就没有真正地在生活， 只有一个非常非常认真的人 ——但这并不意味着他没有欢笑、没有笑容， 而是那种认真，它需要我们全身心投入 去解决生活的全部问题。 宗教尝试过给生活提供一些意义 ——那些组织化的、宣传式的、固守仪式的宗教。 然而不管是两千年以来，还是一万年以来，就像在亚洲， 人们都仅仅是在坚持某些特定的原则、 特定的理想、特定的结论， 但它们都是字面上的、肤浅的、不现实的。 因此，那时我们所面临的就是——当我们看到这一切， 并且意识到我们的大脑几乎就是机械化的， 它陷入于窠臼、习惯、传统、 制约之中——这些都是教育带来的， 教育只培养了知识和信息， 由此使得大脑变得越来越机械了， 我们必然会想知道或者会问——如果我们是认真的—— 生活意味着什么？生活是怎么回事？
12:43 If we are to enquire into this, very deeply, there must be great doubt. Doubt, scepticism is essential, because that brings a certain quality of freedom of mind, through negation of everything that man has put together. His religions, his rituals, his dogmas, his beliefs, his faith are all the movement of thought, and thought is a material process, as we’ve been talking about, which even the scientists accept. And thought has not solved the problems, thought has not been able to delve deeply into itself. Thought has merely, being itself a fragment, broken up all existence into fragmentations. 如果我们要非常深入地去探询它， 就必须带着极大的质疑。 质疑和怀疑是必需的， 因为它会带来某种自由的心灵品质 ——通过否定人类所拼凑起来的一切。 他的宗教、他的仪式、他的教条、他的信仰、他的信念 都是思想的运动， 而就如我们一直在说的，思想就是一个物质过程， 即使是科学家也接受这一点。 而思想未能解决那些问题， 思想一直无法深入地探究它自己。 思想本身仅仅只是一个碎片， 把整个生活分裂成无数的碎片。
14:06 So, there is the quality of this brain, which is mechanistic – and necessarily so, in certain areas, and psychologically, inwardly, in the very psychological structure of the human mind, there is no freedom. It is conditioned, it is bound by belief, by so-called ideals, by faith. So, when one doubts all that, sets all that aside, actually – not theoretically – factually, accurately, meticulously, puts aside all that, then what have you left? 因此，大脑具有某种机械化的品质， 在某些领域里必需如此， 而在心理上，在内心， 在人类心灵的心理结构中，却没有自由。 心灵被制约了，它被信仰、 被所谓的理想、被信念所束缚。 所以当我们怀疑这一切，把这一切都撇开， 真正地撇开，不是理论上，而是实际地、正确地、非常仔细地 把这一切都撇开，那么你还剩下什么？
15:16 Many people have gone that far – total negation – and that gives you a certain quality of freedom – total negation of everything that thought has constructed, projected, divided – religiously, economically, socially, and when you negate all that, because they have not answered, they have not solved any of our human, deep problems, like sorrow, fear and death. So, is a mind capable – your mind – capable, if you’re at all serious, to put aside all that, and begin? 许多人曾经探究到了这里——彻底的否定， 那将会带给你某种自由的品质， 完全否定思想所建造、 投射和划分出来的一切——宗教上、经济上、社会上， 当你否定所有这些东西——因为它们并没有回答， 也没有解决我们人类的任何深刻的问题， 比如悲伤、恐惧和死亡。 所以，你的心是否能够 ——如果你很认真的话——撇开那一切，然后开始？
16:37 One is afraid to do that because one says to oneself, ‘If I deny everything that thought...’ which is a mechanical process of time, measure, which is the response of memory and, therefore, a material process, and that material process brings more and more suffering, more agony, more anxiety, fear to mankind, when you see that, and when you realise the nature of thought and go beyond, negate it, then what is there? And to find out what is there, we must begin with freedom, because freedom is the first and last step, both democratically, inwardly – otherwise, man is merely a machine, if there is no freedom – not to choose. We have said, we think, rather, that through choice, we are free – because we can choose, we are free. But choice exists, only, when the mind is confused. There’s no choice when the mind is very clear. When you see things very clearly, without any distortion, without any illusion, then there is no choice. A mind that is choiceless is a free mind, and a mind that chooses and, therefore, establishes a series of conflicts, contradictions, such a mind is never free because it is, in itself, confused, divided, broken up. 我们害怕那样做， 因为我们对自己说，“如果否定了思想所造的一切 思想是一个机械的时间过程，是一种度量， 它是记忆的反应，因此是一个物质过程， 那个物质过程给人类带来了越来越多的痛苦、 苦恼、焦虑和恐惧， 当你看到这一点， 当你意识到思想的本质并且超越和否定了它， 那么剩下的是什么？ 要发现剩下什么，我们就必须带着自由开始， 因为自由是第一步，也是最后一步 ——不管是民主还是内心的自由——否则的话，人就只是部机器， 如果没有了自由——但不是指“选择”。 我们曾说过，我们以为有选择就是自由， ——因为我们可以选择，所以我们是自由的。 然而选择只有当头脑是混乱的时候才会存在。 当头脑清晰明了时是不存在什么选择的。 当你非常清楚地看到某些事物，没有任何扭曲， 没有任何错觉时， 就不会有选择。 一个无选择的心灵才是自由的心灵， 而一个在选择的心灵， 就会筑起一系列的冲突、矛盾， 这样的心永远都不自由，因为它本身就是困惑的、 分裂的、破碎的。
19:19 So, if one is willing to go so far, then we can begin to find out what is the meaning of all this existence. Please, as we said, during these talks and before, we are exploring together, we are sharing our explorations together, because there is no authority. Though the speaker sits on a platform because it’s convenient, people can see, the platform doesn’t give him any authority, and he doesn’t accept any authority. So, we are together and we mean together, exploring and finding out for ourselves, together, if there is any meaning to life at all, any depth to life at all or, merely, a passing event in a long series of historical processes. So, to explore in any field, there must be freedom, freedom to examine so that, in that very examination, there is no distortion. When there is distortion, there is a motive behind that distortion, a motive to find an answer, a motive which you would like to have or which you think will solve our problems, a motive which may be based on past experience, past knowledge – and all knowledge is the past – and if there is any motive, there must be distortion. So, can the mind, can our mind, which is our common mind because we have the same content in our consciousness, all human beings, whether they live in the Far East, Middle East or Far West, go through this process of fear, agony, torture, anxiety, fear and endless conflict – inwardly and outwardly. That’s the common consciousness of mankind. So, when you examine your own consciousness, you’re looking into the consciousness of man and, therefore, it’s not a personal, individualistic examination. On the contrary, you are looking into the consciousness of the world – which is you – which is a fact, when you go into it, very deeply. 所以，如果一个人愿意探究到这种程度的话， 那么我们就可以开始去发现 所有这些生活的意义是什么。 请注意，就如我们所说的，在这几次以及之前的演讲中， 我们都是在一同探索， 我们是在一起分享我们的探索， 因为并不存在权威。 虽然讲话者坐在讲台上，但这只是方便 大家能够看到， 讲台并没有赋予他任何权威， 他也不接受任何权威。 所以我们是在一起，我们想要一起 探索然后自己去搞清楚 生活是否真的具有某种意义， 是否真的具有某种深度， 还是仅仅如过眼云烟般地 消逝于历史的长河中。 所以任何领域的探索都必须要有自由， 自由地去检视， 由此在那检视之中就不会有扭曲。 当有了扭曲，那个扭曲背后就必然会存在一个动机， 那个动机就是要找到答案，那个动机是你想要的 或者你认为它将会解决我们的问题， 那个动机也许是建立在过去的经验与知识之上的 ——所有的知识都是过去的—— 如果存在任何动机，那就必然会有扭曲。 所以，心灵，我们的心灵——也就是我们共同的心灵， 因为我们意识中的内容都是一样的， 全人类，不管他们生活在远东、中东或者西方， 都经历着恐惧、苦恼、折磨、焦虑， 恐惧和无止境的冲突——不管是内在还是外在。 这是人类共同的意识。 所以，当你检查你自己的意识时， 你就是在探究人类的意识， 因此这种检视并不是个人化的、个体化的。 相反，你是在观察整个世界的意识， 世界就是你，当你非常深入地探究，就会发现这是个事实。
23:24 So, a mind that is free, which is a tremendous demand, which demands that you, as a human being, are committed totally to the transformation of the content of consciousness – because the content makes the consciousness. And we are concerned with the transformation, with the total psychological revolution of this consciousness, and to explore it, you need great energy. And that energy comes into being when there is no dissipation of energy. One dissipates through trying to overcome ‘what is,’ to deny ‘what is,’ to escape from ‘what is,’ or analyse ‘what is.’ Because the analyser, as we said, during all these many talks over many years, the analyser is the analysed. The analyser is not different from that which he analyses. When you’re envious or angry or greedy – whatever it is – when you analyse the process of greed, the analyser is, himself, ‘greed’ – that which he analyses is not separate from him. And this is a fundamental reality. 所以，一颗自由的心灵——这是一个很高的要求， 它要求你作为人类的一员，要全身心地致力于 转变意识的内容， 因为正是那些内容组成了意识。 我们关心的是那种转变， 关心的是这个意识在心理上的彻底革命， 要去探索它，你需要巨大的能量。 而当没有了能量的耗散时，这种能量才会产生。 我们在耗散能量——通过努力去战胜“实际现状”， 去否定、去逃避“实际现状”，或者去分析“实际现状”。 因为那个分析者，就如我们 在这么多年这么多次演讲中反复说过的， 那个分析者就是被分析物。 分析者与他所分析的对象并没有不同。 当你妒忌、愤怒、贪婪等等的时候， 当你分析那个贪婪的过程，那个分析者自己就是“贪婪”， 他所分析的东西与他是分不开的。 这是一个最根本的事实。
25:52 So, we’re asking what is the meaning and the significance of life, if there is any, at all. If we say there is, you’ve already committed yourself to something, therefore, you cannot examine, you’ve already started with distortion. Or if you say, there is nothing, no meaning to life, that, also, is another form of distortion. So, one must be completely free of both – both the positive and the negative assertions. 所以我们在问生活的含义和意义是什么， 如果生活有任何意义的话。 如果我们说有，那么你就已经有所确信了， 因此你就无法去检视它了， 你在开始的时候就有了扭曲。 或者你会说，都是一场空，生活没有意义， 这也是另一种形式的扭曲。 所以我们必须完全摆脱这两者， 不管是肯定的还是否定的断言。
26:52 So, as we said, this is part of meditation. This is the real beginning of meditation. The gurus that come over to this country from India, and are springing up all over the world, like so many mushrooms, they have brought to this word, a great many meanings. There is the transcendental meditation – and I wish they hadn’t used that lovely word – which is the repetition of certain words and there’re really, in Sanskrit, very, very few mantras, which we won’t go into, now. And the repetition of those words, given at a certain price on the market, give you, if you repeat every morning for twenty minutes, in the afternoon, twenty minutes, and another twenty minutes in the evening, they bring you a certain quality of quietness, constant repetition. You can just as well repeat ‘Ave Maria’ or ‘Coca Cola’ or any other mechanical repetition. It’ll certainly give you a certain quality of quietness, but this is mechanistic quietness because you have reduced the brain to constantly repeat, repeat, repeat – if you have tried it, even for two minutes, how mechanical it becomes, it becomes quiet. But that’s no more transcendental than anything else. And, thereby, we think we’ll experience something that’s beyond the material process of thought. 如我们所说，这就是冥想的一部分。 这才是冥想的真正开始。 那些从印度来到这个国家的古鲁， 以及全世界如雨后春笋般涌现的那些古鲁， 他们赋予了“冥想”这个词无数的含义。 现在有什么“超觉冥想” ——我真希望他们没用“超觉”这个美妙的词语—— 也就是去重复某些字句， 在梵文中，的确存在极少数咒语， 这个我们现在就不细谈了。 而这种词语的重复 在市场上明码标价， 如果你每天早上复颂二十分钟， 下午复颂二十分钟， 晚上再复颂二十分钟的话， 就会给你带来某种平静——通过不断的重复。 你也大可重复“万福玛利亚”或者“可口可乐”， 或者任何其他机械化的重复。 这当然会带给你一些平静了， 但这种平静是机械的， 因为你让大脑沦落到了不断的重复、重复、重复， 如果你尝试过，哪怕只是两分钟， 你就会发现大脑会变得多么机械，多么安静。 但这完全不是什么“超觉”。 而我们却由此认为我们将会经验到某种 超越思想的物质化过程的事物。
29:30 So, there is this, that man seeks experience, he seeks experience other than the ordinary, daily experience. We are bored or tired or fed up with all the experiences we have of life, and we hope to capture some experience which is not the product of thought. And to experience – the word means ‘to go through,’ to go through with anything and end it, not remember it and carry it on. But we don’t do that. To recognise an experience, you must have already known it, otherwise, it’s not a new experience. So, a mind that demands experience – please, listen to this – other than the mere, physical, psychological, everyday experience – that demands something far greater and above all this, what it will experience is its own projection and, therefore, it is still mechanistic, still materialistic, which is the product of thought. So, when you do not demand any experience, when there is no distortion and, therefore, no illusion and one has understood the whole meaning of desire, which we went into many times during these and other talks, which is sensation plus thought is desire, with its image. And so, desire is also a distortion in the process of examination. I hope you are following all this. Then only, the mind, the whole structure of consciousness, being free, is capable of looking at itself, looking at itself without any distortion, as you see, in a clear mirror, your face. The mirror reflects exactly what your face is. There is no distortion – unless the mirror is distorted. So, in that way, the mind, which includes the brain and all the nervous organisms, the whole totality which is the mind, is now free – absolutely without any distorting movement. Distortion takes place when there is effort. Right? Effort implies ‘me’ and something I’m going to achieve – division between me and that. That division, invariably, brings conflict, as in the nationalities and so on. Wherever there is division, there must be conflict, and so meditation comes only when there is the complete ending of conflict. Therefore, every other form of meditation where there is effort, practice, control has no meaning. Right? Please don’t accept what the speaker is saying but examine, we are examining together, sharing together, therefore, it’s very important not to accept a thing that’s being said, but examine it. 所以，这些事情在发生着，人类在寻求经验， 在寻找有别于平常的、日常生活的经验。 我们对生活中所有的经验感到厌烦、疲倦，我们受够了它们， 我们希望能捕捉到一些并非思想产物的经验。 然而去经验意味着——“经验”的意思是“穿过”， 穿过某些事，然后结束它， 不去记住它、携带它。 但我们并没有这么做。 要识别某种经验，你必然已经认识它了， 否则你就不会把它称为“新的经验”。 所以心灵需要某些经验——请听好—— 某些不只是身体上、心理上或日常生活的经验， 它需要某种超越这一切的、更加伟大的经验， 然而它将会经验到的事物是它自身的投射， 因此仍旧是机械化的，仍旧是物质化的， 那是思想的产物。 所以，当你不再要求任何经验， 当没有了扭曲从而没有了错觉时， 我们就会了解欲望的全部含义 ——这个我们这几次和其他演讲已经探讨过多次了： 感官感觉加上思想就是欲望及其意象。 因此在检视的过程中，欲望同样也会造成扭曲。 我希望你们都理解了这些。 只有那时，心灵以及意识的整个结构 才是自由的，从而能够去观察自己， 没有任何扭曲地观察自己， 就像你在一面干净的镜子里看见自己的脸。 那面镜子准确无误地映出了你的脸。 没有任何的扭曲——除非那面镜子就是扭曲的。 所以通过这种方式，心灵 ——心灵包含了大脑以及所有的神经组织， 这全部的一切构成了心灵，这个心灵如今自由了， 完全没有了任何扭曲的活动。 当有了努力时，扭曲就会产生了。 对吗？ 努力就暗示着“我”以及某个我将要去实现的东西 ——我和那个东西之间有分割。 而那种分割必然会带来冲突， 就像国与国之间的冲突等等。 无论哪里有了分割，就必然会有冲突， 因此只有当冲突完全止息时，冥想才会出现。 因此其他各种形式的冥想 ——其中有着努力、练习与控制—— 都是毫无意义的。 对吗？请不要接受讲话者说的东西， 而是去检视，我们是在一同检视、一同分享， 因此很重要的就是不要去接受对方说的东西， 而是去检查它。
34:33 Questioner: (Inaudible) 提问者：（听不清）
34:35 K: Later on, we’ll ask questions, sir, if you don’t mind. 克：先生，如果你不介意的话，稍后我们再来提问。
34:40 So, we have to go into the question of control, because we’re going to go into the question of control, awareness and attention. All these are necessary to find out if there is a meaning to life, or no meaning, at all. We are educated from childhood to control our feelings, you know, the whole process of control. In control, there is the controller and the thing that is being controlled. Right? The controller thinks he’s different from that which he desires to control. So, he has already divided himself as the ‘controller’ and the ‘controlled.’ And hence, there is always conflict. That is, one fragment of thought says to itself, ‘I must control other fragments of thought.’ But thought which says, ‘I must control other fragments’ is, itself, a part of thought – a fragment of thought. So, when you see all that, the controller is the controlled. Right? I hope you see this. This is very important because when this is realised completely, deeply, not verbally, not theoretically, but actually, then conflict comes to an end. That is, there is no division in oneself. There is not the controller and the controlled different from the controller. The experiencer is the experience. They are not two different entities or movements. The thinker is the thought, there is no thinker if there is no thought. So, when one realises this profoundly, as a truth, as a law, then all effort comes to an end. And it’s very important in the investigation with which we are concerned, now, that this effort comes to an end. Because effort, also, is a distorting factor. 因此，我们必须要来探究“控制”的问题， 因为我们即将讨论关于控制、 觉察与关注的问题。 探究这些是必需的——如果你想要发现生活 是否真的有意义的话。 我们从小就被教育要去克制我们的感受， 你知道的，那整个控制的过程。 在控制中，有一个控制者， 以及那个被控制物。 对吗？ 控制者认为他与那个他渴望控制的对象是不同的。 所以他已经把自己分裂成了“控制者”与“被控制物”。 因此就总是有冲突。 也就是，思想的某个碎片在对自己说， “我必须控制其他的思想碎片”。 但是那个在说“我必须控制其他碎片”的思想， 它自己就是思想的一部分，就是思想的一个碎片。 所以，你看到了这一切，即控制者就是被控制物。 对吗？我希望你看到了。 这非常重要，因为 当你完全地、深刻地领悟到它， 不是字面上，也不是理论上，而是真正地领悟到， 那么冲突就会停止。 也就是说，分裂消失了。 不再有一个控制者 以及不同于控制者的被控制之物。 经验者就是经验。 它们并不是两个不同的存在体或者运动。 思想者就是思想， 如果没有思想，就不会有思想者。 所以当一个人深切地意识到这一点就是真理与铁律， 那么所有的努力都会停止。 有很重要的一点就是， 在我们现在所关心的这种探究中， 努力需要停止。 因为努力同样也是一个造成扭曲的因素。
38:24 So, meditation can only come into being when there is no effort of any kind, and it is necessary to meditate to find out if there is any meaning to life at all, or if there is a meaning. And meditation is also laying the foundation of right conduct, right in the sense, accurate, not according to an ideal, not according to a pattern, not according to any formula – but action which takes place when there is complete observation of what is going on, in oneself. From that, action takes place. So, one must establish this through meditation and right relationship. Relationship between human beings, which means no conflict between human beings. The conflict exists only when there is division between the two images, which we have talked about a great deal. The image which you have and which she has about you and you have about her. The images make the division, which we have gone into, we won’t go into it, now, because it would take too long. 所以冥想只有在 没有任何努力的情况下才会出现， 而我们必须通过冥想来发现 是否生活真的有任何意义， 或者说生活是否有意义。 而冥想也会打下正确行动的基础， 这里“正确”的意思是“恰当”，而不是依照某个理想、 模式或任何公式来衡量， 那种行动只发生在 对内心正在发生的事有完整的观察时。 从那之中就会产生行动。 所以我们必须通过冥想与正确的关系来建立起它。 人与人之间的关系， 它意味着人与人之间没有冲突。 只有当两个形象之间有了分裂时才会有冲突 ——这个我们已经讨论了很多了。 你所拥有的关于她的形象，和她所拥有的关于你的形象。 形象会造成分裂，这个我们已经讨论过了， 现在就不谈了，因为那会花费很长时间。
40:22 And, if there is to be meditation, there must be no psychological fear, whatsoever. Therefore, the ending of sorrow and what we talked about yesterday, compassion, and love. That’s the basis, the foundation of meditation. Without that, you can sit under a tree for the rest of your life, cross-legged, and you’ll still be sitting there under the tree for ever and ever. Or, you may breathe properly – you know all the tricks one plays – none of those is going to help. 冥想要发生， 就必须没有任何心理上的恐惧。 因此，悲伤的结束以及我们昨天谈过的 慈悲与爱， 这些就是冥想的基石和基础。 没有这些东西，你可以在一棵树下 整个余生都盘腿而坐， 但你仍旧永远就只是坐在那棵树下而已。 或者你也许会恰当地呼吸——你知道我们玩的那些把戏， 但所有这些东西都无法帮到我们。
41:11 You may remember a certain teacher, and to him came a disciple. And the disciple took a position – sitting properly, cross-legged, the so-called Indian lotus posture, and shut his eyes. And the teacher says, ‘My friend, what are you doing?’ He said, ‘I’m breathing properly, I’m sitting straight, and controlling my thoughts so that I can reach the highest consciousness.’ So, the teacher picks up two stones and keeps on rubbing them. And the disciple wakes up, looks, says, ‘Master, what are you doing?’ He says, ‘I’m rubbing two stones to make one of them into a mirror.’ And the disciple says, ‘Master, don’t you know, you can never do that?’ He said, ‘I know that, but do you know you can sit like that for the next ten thousand years…?’ – all the rest of it. 你也许还记得那个故事，有个弟子找到老师， 他摆出一个姿势， 正确地坐下来，盘腿而坐——所谓的“印度莲花坐”， 然后闭上了眼睛。 老师问他，“我的朋友，你在干什么？” 他说，“我在进行正确的呼吸，我挺直地坐着， 控制我的思想，由此我就可以达到终极的意识。” 老师听了这话，捡起两块石头，然后不断地摩擦它们。 弟子醒过来，看到这幅景象，问，“师父，你在干什么？” 老师说，“我在摩擦这两块石头，打算把其中一块做成镜子。” 弟子说，“师父，你难道不知道你永远都做不到吗？” 老师说，“我知道，但是你知道吗， 你可以像这样坐着，再坐个一万年……？” 接下来你们都知道了。
42:37 So, when you have really, deeply established a way of life which, in itself, is not an end. That’s only the beginning of it. Then, we can proceed to find out whether the mind, which is the totality – the brain and all the rest – which is the entire consciousness, is quiet, without any distortion, because it’s necessary to be quiet. Because it’s only when the mind is quiet, still, you can hear properly. We never hear anything, completely. We never listen to anything, totally. While we are listening, there’s already a distortion taking place – what you hear, either you agree or disagree, or you compare what you hear with what you already know, or your mind is chattering. So, it’s never actually listening either to your wife, to your husband – anything, because it’s already crowded. So, it is necessary for the mind to be quiet to listen to any conversation, like now. To listen to any person, to a bird, to the wind, the mind must, naturally, be quiet to listen to the beauty of a bird singing. So, the mind must be quiet to find out, to investigate, to look, to observe if life has any meaning at all, or if there is something most profound – which we are doing now, I hope, together. That is, your mind after laying down the foundation of behaviour, conduct, order in this confusion of existence, naturally, the mind becomes quiet. Now, in that quietness, is there an observer who says, ‘I am quiet’? You understand my question? When you’re happy, walking along a street, or in the woods, or sitting in the sun, when you’re quietly happy, when you say, ‘Am I happy?’, then that happiness has gone. Right? Have you not noticed? It’s a very simple fact. The moment you’re conscious of something which gives you happiness, that happiness disappears. So, when you say, ‘Am I silent, is my mind silent? ’, it is no longer silent. Right? 所以，当你真正地、深刻地建立起了一种生活方式后 ——这种生活方式本身并不是终点。 那只是一个开始。 接下来我们就可以继续去探究 是否心灵——心灵是一个整体， 包含了大脑等等那些东西，它就是全部意识—— 是否心灵是安静的，没有任何扭曲， 因为安静是必需的。 因为只有当心是安静的、宁静的， 你才能正确地聆听。 我们从未全然地去聆听任何东西， 从未完整地去聆听任何东西。 当我们听的时候，扭曲就已经发生了， 对于你听到的东西，你要么赞同要么反对， 或者你会拿听到的东西和你知道的东西作比较， 或者你的内心在喋喋不休。 所以它从未真正地在聆听， 不管是聆听你的妻子、你的丈夫——无论什么， 因为它已经被塞满了。 所以心必须要安静下来 才能去聆听任何谈话——就像现在一样。 要聆听任何一个人、聆听鸟儿、聆听风声， 心灵自然必须安静下来， 才能聆听鸟儿鸣叫中所蕴含的美。 因此，心必须安静下来，才能去发现、探究、 审视和观察是否生活真的具有意义， 或者是否存在着某种无比深刻的事物。 这就是我们现在在做的，我希望我们是一起的。 也就是，当你的心打下了行为、 举止、秩序的基础后 ——在混乱的生活中打下了这些基础， 那么很自然地，它就会变得安静。 那么在那种安静中，还会有一个说“我很安静”的观察者吗？ 你明白我的问题吗？ 当你感到愉快的时候，你走在大街上，漫步于林间， 或者坐在阳光底下，当你默默地感到快乐时， 如果这时你说，“我快乐吗？”那么那种快乐就消失了。 不是吗？你没有注意到吗？这是一个很简单的事实。 当你意识到某个带给你快乐的东西时， 那种快乐就消失了。 所以当你问，“我安静吗，我的心是寂静的吗？”， 寂静就不存在了。对吗？
46:52 There are different kinds of silence: the silence between two words, the silence between two notes of the piano, the silence between two noises, the silence between two thoughts – an interval between two thoughts – the silence after a long battle with oneself – the weariness, the silence between two wars, which we call ‘peace.’ So, all those are silences which are the product of noise – between two noises, between two thoughts, between two notes, between two wranglings. That is not silence. There is silence which is not produced or cultivated, so that there is no ‘me’ to observe that silence, there’s only silence, quietness. Then we can ask that question, in that silence, if there any meaning or not at all. You really don’t ask that question in that silence but we have started with that question. We have not answered that question. We must find an answer to that question. We have prepared the field or, rather, the mind, that is capable, now, of finding out. Have we gone together, so far? A little bit, at least? 存在各种不同的寂静： 两个词语间的寂静， 两个钢琴音符之间的寂静， 两个噪音之间的寂静， 两个念头之间的寂静——两个思想之间的间隔—— 在漫长的自我斗争之后的寂静——终于感到疲倦了， 两次战争之间的那种寂静——我们把它称为“和平”。 因此，所有这些寂静都是嘈杂的产物 ——存在于两个噪音、两个念头、两个音符之间， 两次争吵之间。 这并不是寂静。 存在一种并非人为制造或培育的寂静， 所以不存在一个在观察那种寂静的“我”， 存在的只有寂静和安宁。 在那种寂静中，我们就可以提出这个问题了， 即是否真的存在任何意义。 在那种寂静中，你其实就不会提这个问题了， 但是我们是以这个问题开始的。 我们还没有回答它。 我们必须找到这个问题的答案。 我们已经准备好了土壤，更确切地说， 心灵此刻已经有能力去发现了。 到目前为止，我们是否是同步的？至少稍微同步了一点？
49:29 Where do you find the answer? You understand my question? We put a question which is, has life any meaning? We have said various religions have offered a substitute, a symbol. A symbol, a myth is not actual, it’s a romantic thing. But when we have started with that question, we must find out who is going to answer that question. Am I going to answer it, that is, as a human being – answer that question – or, in that very silence, the answer is? You understand my question? Am I making myself somewhat clear? 你要在哪里找到那个答案呢？ 你明白我的问题吗？ 我们提出了一个问题，即生活是否具有任何意义？ 我们说各种宗教都提供了某种替代品或符号。 符号和神话都不真实，它是虚幻的东西。 然而当我们以这个问题开始以后， 我们就必须搞清楚谁将会来回答这个问题。 是我来回答它吗，也就是作为人类的一员 来回答这个问题， 还是说在那种寂静里，答案自会呈现出来？ 你理解我的问题吗？ 我有没有多多少少表达清楚一点了？
50:46 That is, when there is no distortion – and distortion exists only when there is motive, distortion exists when there is effort, distortion exists where there is a demand for experience, distortion exists when there is division between the observer and the observed, the thinker and the thought and so on – all those are distorting factors. When there is no distortion and therefore, no wastage of energy, now, in that silence, there is this energy which has been dissipated, but now, that dissipation has ceased. So, in that silence, there is great energy. Right? Is that actual, with each of us – or we are still floundering somewhere in the middle? You understand my question? Because there must be that energy, that vitality, that strength to see… words! Because the word is not the thing, the description is not the described. So, is there anything beyond this energy and silence? Is this energy a mechanical thing – because mechanical thought has tremendous energy – to go to the moon, to create the instrument to go to the moon. There must be a great deal of energy to put all that together, a million parts together. That demands great co-operation of three hundred thousand people to put that thing together. That is, that energy is derived from knowledge, experience, memory, response of thought. And thought in its activity has its own energy which is mechanistic, which is a material process. Now, that energy is totally different from the energy which we are talking about. I wonder if you’re aware of what we’re talking about? Am I mesmerising all of you? 也就是，当没有了扭曲时 ——当有了动机，就会有扭曲； 当有了努力，就会有扭曲： 当想要某种经验时，就会有扭曲； 当有了分裂时，就会有扭曲 ——观察者与被观之物的分裂， 思想者和思想的分裂，等等。 所有这些都是导致扭曲的因素。 当没有了扭曲从而没有了能量的损耗以后， 在那种寂静中就会有能量， 这种能量之前一直在损耗， 但现在那种损耗停止了。 所以在那种寂静中就有着巨大的能量。 对吗？这对我们每个人来说是真实的吗？ 还是说我们仍旧在中间的某个地方摇摆着？ 你明白我的问题吗？ 因为我们必须要有那种能量、精力 和力量来看清……这只是词语！ 因为词语并不是它所指的东西，描述并非被描述的对象。 那么存在着任何超越这种能量和寂静的事物吗？ 以这种能量，我们可以做一件机械化的事情 ——因为机械化的思想具有巨大的能量—— 比如登上月球，制造登月的工具。 我们必须要有巨大的能量把那一切组合起来， 把成千上万的部件组合在一起。 那需要三十万人的通力合作， 才能共同完成这一件事。 也就是说，那种能量是来源于知识、 经验、记忆和思想的反应的。 而思想在它的活动中拥有其自身机械化的能量， 那种能量是一个物质过程。 然而，那种能量完全不是 我们现在所谈的那种能量。 我不知道你是否意识到了我们在谈论的东西？ 我难道把你们都催眠了吗？
54:04 You see, the speaker is very serious about all this. He has spent fifty years and more in this and as most minds are caught in grooves, deep or shallow, one is constantly watching if the brain forms a groove and feels secure in that groove and remains in that groove. We are asking the same thing of each one of us. And when one stays in a groove – belief, dogmas, religions – whatever the groove be, however beautiful, however pleasant, however comforting, then that mind becomes mechanical, repetitive, so it loses its depth, its beauty. So, we are asking, is the silence mechanistic – a product of thought which says, ‘There must be something beyond me and, therefore, to find that out, I must be silent, I must control myself, I must subjugate everything to find out’ – which is still the movement of thought. Right? So, we must find out the difference between concentration, awareness and attention, because these three we’re concerned with. 你知道的，讲话者对这一切是非常认真的。 他已经花费了五十多年在这上面， 因为大多数的心灵都陷入了或深或浅的窠臼中， 所以我们需要不断地观察是否大脑在构造一个窠臼， 在那个窠臼中感到安全从而一直待在那里。 我们在问每一个人相同的问题。 当我们停留于某个窠臼中时——信仰、教条或宗教， 无论什么窠臼，也不管多么美丽，多么令人愉快， 多么安慰人心 ——那时心就会变得机械和重复， 于是它就失去了自己的深度与美丽。 所以我们在问，那种寂静是机械的、 是思想的产物吗？思想说，“必定存在某种超越我的事物， 因此要发现它，我就必须保持安静， 我必须控制我自己，我必须克制一切才能发现它” ——但这仍旧是思想的运动，不是吗？ 所以我们必须弄清专注、 觉察和关注之间的不同， 因为这是我们所关心的三样东西。
56:07 Concentration implies, to focus one’s energy in a particular direction, excluding all other directions. Right? I concentrate on a page, on a word. The word near or the word very far away, to concentrate on that demands your energy applied to that one particular thing, therefore, you are excluding all other things, you are building a wall – resistance. That is concentration. 专注意味着把我们的能量集中在某个特定的方向上， 排除掉所有其他的方向。对吗？ 我专注于某一页书、某一个词。 无论这个词近在眼前还是远在天边， 专注于那个事物就要求你的能量 都用在某个特定的对象上， 因此你排斥了所有其他东西， 你建起了一道抵抗的围墙。 这就是专注。
57:05 Then, there is awareness, which is fairly simple if you don’t give a lot of complications to it. To be aware. To be aware of the marquee, its shape, the people sitting round you, the colour of their dress – to be aware of all this. But that awareness then begins to choose. To choose that colour better than the other colour, to choose what it would like, what it would not like. So, to be aware without choice – you understand? – just to observe the total thing without any choice. I hope you’re doing this, as we are talking. 然后还有觉察，觉察其实很简单， 如果你没有把它复杂化的话。 去觉察。 觉察到这个大帐篷，它的形状，觉察到坐在你周围的人， 他们衣服的颜色——觉察到这一切。 然而接着那种觉察就会开始选择。 去选择某种颜色，觉得它要比另一种颜色更好， 去选择什么是它喜欢的，什么是它不喜欢的。 所以，要去无选择地觉察——你明白吗？ 只是去观察这整件事情而没有任何选择。 我希望当我们讨论的时候，你就是在这么做。
58:06 And there is attention. Attention implies there is no centre from which you are attending. When there is a centre from which you’re attending, that’s merely an extension of the centre. Right? The centre is me or you, and if you’re aware from that centre that attention is limited. Right? But there is an attention which has no centre. The centre exists when there is choice, in awareness. Are you following all this? 还有一个就是关注。 关注意味着没有一个你由此出发去注意的中心。 当存在一个中心，你从那里出发去注意， 那就仅仅是这个中心的扩展。不是吗？ 那个中心就是“我”，或者“你”， 如果你从那个中心去觉察，那种关注就是局限的。对吗？ 然而存在着一种没有中心的关注。 在觉察中，有了选择就会存在中心。 你跟上了吗？
59:07 You understand? Concentration, awareness, awareness with choice. When there is choice, there is always ‘me’ – my experience, my knowledge – ‘me,’ separate from you. That ‘me’ chooses, where there is choice, there is ‘me’ and, therefore, it’s still limited. Now, we’re talking about attention, in which there is no centre at all. Therefore, if you do it now, as you’re sitting there, you will see, when there is no centre, your attention is vast, there is no boundary. And this is necessary because… it is necessary so that the mind is now without choice, completely attentive. Completely. With your nerves, with everything – it’s completely attentive and, therefore, no centre. There is no ‘me,’ who says, ‘I am attentive.’ Now, in that attention, there is silence, silence which contains this energy which is no longer dissipated. 你明白了吗？专注、觉察，那种带着选择的觉察。 当有了选择，就总是会有“我” ——我的经验、我的知识，那个“我”和你是分开的。 那个“我”在选择， 当有了选择，就会有“我”，因此它仍旧是局限的。 而现在我们所谈的关注，当中是没有任何中心的。 因此，当你坐在这里时，如果你现在就这样做的话， 你就会发现，当没有中心时，你的注意力就会非常广阔， 没有界限。 而这是必需的，因为……它是必需的， 于是此刻的心就是没有选择、全然关注的。 全然的关注，用你的神经，用你的一切去关注。 它全然地保持关注，因此就没有中心。 没有一个“我”在说，“我在关注”。 于是在那种关注中就会有寂静， 那种寂静中就包含了这股不再被浪费的能量。
1:00:45 Then, let’s proceed from there. To proceed from here must be either actual or verbal. You understand? Either your mind is moving, not in time – I won’t go into that – is capable of a different kind of movement, and when you describe that movement, it’s either verbal or actual. If you’re caught in the verbal description, then you’re lost. Right? Then you’re playing with words, arguments and all the rest. But if it is actual, real, that which is going on, then, that question is still unanswered: is there a meaning to life, or none at all? Which is, to put it differently, is there anything sacred in life? Sacred in the sense – holy. The word ‘whole’ means health, sanity and a quality of sacredness, that’s the word ‘whole.’ The word ‘whole’ means that: health, sanity and holy. Now, is the mind, your mind, healthy? That is, both your body and your mind completely healthy, so that there is no neurotic movement. Right? Even though your body may not be healthy, if it interferes then that illness distorts the mind, the activity of mind, then it’s impossible. Right? But even though you can be not completely healthy, you can know you’re not healthy, be aware of it, know its limitation and therefore, leave it there. You follow? 然后，让我们从这里开始。 从这里开始，要么是真的，要么就只是说说。 你明白吗？ 要么你的心不在时间中运动——这个我就不谈了—— 它能够去进行这种不一样的活动， 当你描述那种活动时，要么是字面上的，要么是实际的。 如果你陷入文字描述中，你就迷失了。不是吗？ 那时你就是在玩弄文字、争论和所有这些东西。 但如果它是实际的、真实的，是正在发生的事， 那么这个问题仍旧没有得到回答： 生活是否具有某种意义，还是说它没有任何意义？ 换句话说，也就是生活中是否存在某种神圣之物？ 神圣在这里的意思是圣洁。 “完整”这个词意味着健康、健全，以及一种神圣的品质， 这就是“完整”一词的含义。 “完整”一词意味着健康、健全和神圣。 那么，心灵，你的心灵，它健康吗？ 也就是说，你的身体和你的心灵都完全的健康， 由此就不会有神经质的行为。 对吗？ 你的身体也许不健康，如果它对你造成了干扰， 那么那种疾病就会扭曲心灵，妨碍心灵的活动， 那么健康就不可能了。对吗？ 但即使你并不是完全健康， 你也可以知道你是不健康的，意识到这一点， 知道它的局限，然后就此打住。你明白吗？
1:03:41 So, we are now asking if the whole of the mind is whole – healthy, sane and holy? Is your mind like that? Please, this requires tremendous enquiry – you understand? – into oneself, so that there is no false note in it, no hypocrisy, never going beyond actually ‘what is.’ That requires great attention, great energy to look at yourself. Not to analyse yourself, but to observe what is going on. So, it is only such a mind that can find the answer. It’s only such a mind that discovers – you have to, at least… unfortunately, I describe it and therefore, it becomes something unreal – there is something beyond all this travail, all this misery, if you are capable, if you give your whole energy, time, capacity to this. Otherwise, one leads a very shallow, meaningless life – and the inevitable death coming after. 所以我们现在问，那整个心灵是不是完整的 ——健康、健全和神圣的？ 你的心是这样的吗？ 请注意，这需要你极其深刻地去探询 你自己，你明白吗？ 由此其中就不会有错误的音符，不会有虚伪， 也永远不会去脱离那个实际的“现状”。 观察你自己需要巨大的关注和能量。 不是去分析你自己，而是去观察正在发生的事。 因此，只有这样一个心灵才能够找到答案。 只有这样的心灵才会有所发现——至少你需要去这么做， 但不幸的是，我描述了它，因此它变成了某种不真实的东西。 存在着某种超越所有艰辛与痛苦的事物， 如果你可以，如果你付出你全部的能量、时间与能力去探究的话。 否则，我们过的就是一种非常肤浅、毫无意义的生活， 不可避免的死亡也将会尾随而至。
1:05:39 So, the whole of this is meditation, from the beginning to the end. The beginning is to understand oneself, not according to any philosopher, any psychologist or any analyst, but for yourself, yourself is mankind, the rest of the world. When you look at yourself you’re looking at every human being in the world. And then, you have to see what your consciousness is – your consciousness is its content – the misery, the confusion, the anxiety, the fears, the attachments, the property, the wife – you follow? – all that is your consciousness, which is the consciousness of every human being. It may have frills around it, but in its essence it is the same. From there, you can go into the question of fear. Psychological fear must be totally ended. We went into that and also, we went into pleasure. We talked about sorrow and the ending of sorrow. The ending of sorrow – then only there is love, compassion. Otherwise, there is no compassion. That is the solid earth upon which your feet are firmly established, rooted – so that there is no deception. Then, effort. Where there is effort, there must be distortion. So can one live a life, a daily life, without a single effort? Find out what it means. It is possible to live without a single effort. That comes only when you understand contradictions in yourself. Observe the contradiction in oneself, not try to change it, not try to alter the contradiction, just to observe. The very observation is its own ending of the contradiction. You understand? When there is a total observation in which is total attention then any contradiction in yourself, comes to an end. You can test it out, actually, everyday, for yourself. So, one can live a life in which there is no conflict. Then only, the real, deeper meditation begins, and then you have that energy of silence, in which there is no illusion, and that is, as we said at the beginning, the first step is the last step, which is freedom. 所以，所有的这一切就是冥想，从开始直到最后。 开始就是去了解自己， 不是根据任何哲学家、心理学家或分析家的说法， 而是自己去了解，你就是全人类，你和世界上其他人是一样的。 当你观察自己时， 你就是在观察世界上的每一个人。 然后，你必须要看清你的意识是什么 ——你的意识就是它的内容， 那些痛苦、困惑、焦虑、恐惧、 依附、财产、妻子——你跟上了吗？ 这一切都是你的意识， 它也是每一个人的意识。 它也许有着一些外围的虚饰，但是就本质而言，它们是一样的。 从这里出发，你就可以去探究恐惧的问题了。 心理上的恐惧必须完全结束。 我们已经探讨过这个了，同样，我们也探讨了快感。 我们讨论了悲伤，以及悲伤的终结。 当悲伤结束，只有那时才会有爱与慈悲。 否则就不会有慈悲。 这是一片坚实的土壤， 你的双脚必须稳稳地踩在上面，扎根于此， 由此就不会有任何欺骗。 然后我们谈到了努力。 只要有了努力，就必然会有扭曲。 所以我们的生活、日常生活中，能否没有任何努力？ 去弄清这意味着什么。 不带任何努力的生活是可能的。 然而只有当你了解了你内心的矛盾冲突， 观察它们， 不试图去改变它，不试图去改动它，只是观察它，那种生活才有可能。 对矛盾的观察本身就是矛盾的终结。 你明白了吗？ 当有了一种完整的观察——其中有着全然的关注， 那时你内心的任何矛盾都会结束。 你可以自己每天去实际地检验一下。 由此我们就可以过一种没有冲突的生活。 只有那时真正的、深刻的冥想才会开始， 那时你就会拥有那种寂静的能量， 其中没有任何的错觉， 而这就是我们一开始所说的， 第一步就是最后一步，也就是自由。