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BR77T3 - 悲伤的根本原因是什么？
1977年9月3日
英国布洛克伍德公园第三次公开对话



0:18 May we go on with what we were talking about last Sunday? Please, let me remind you, if I may once again, this is not an entertainment, or an intellectual affair, but we are concerned with the whole existence of man. Whether a human being can ever be free from his travail, with his efforts, with his anxieties, violence and the brutality, and if there is an end to sorrow. That’s what we are going to talk over together this morning, whether there is an ending to sorrow and the whole complex problem of what is death. Because we have already dealt with, or gone into, pretty thoroughly, the question of fear, pleasure and, also, to find out what is love. And, before we go into this question of suffering, I think we should be able to think together over this problem – think, in the sense, that both of us, together, be free from our prejudices, from our convictions, from our beliefs, and investigate together, if that is possible, if you’re willing, to go into this enormous problem of what is suffering. Why human beings throughout the ages have maintained and sustained, and put up with suffering. And whether there is an ending to all of that. Because, as we said, when there is suffering there is no love and without love, there is no compassion, no clarity. And out of that clarity and compassion comes the skill that is not cultivating the importance of the self. So, if we may, we are going together, freely, to investigate this question of suffering. 我们可以继续我们上周天讨论的话题吗？ 如果可以的话，请让我再提醒一下， 这不是一种娱乐，或者一件智力的事， 而是我们关心人类的整个存在。 人类是否能从琐碎， 努力，焦虑， 暴力和残忍中解脱， 以及悲伤是否能终止。 这是我们今天早上要讨论的问题， 悲伤是否能终止， 以及”什么是死亡“，这整个复杂的问题。 因为我们已经 彻底地讨论了，恐惧，快感的问题， 也讨论了什么是爱。 在我们探讨苦难的问题之前， 我认为我们应该能够一起思考这个问题， 思考意味着我们一起思考， 摆脱我们的偏见， 信念，信仰， 一起去探索， 是否有可能，如果你愿意的话， 探究什么是苦难这个巨大的问题， 为什么各个年龄的人都在保持，维持， 忍受着痛苦。 是否可以终结这一切。 因为，就像我们说的只要有痛苦，就不会有爱， 没有爱，就不会有慈悲，清晰感。 而这种慈悲和清晰感就能带来， 不会培养自我的重要性的技巧。 所以，如果我们可以自由地，共同地， 去探究苦难的问题。
3:42 And one must also be free of all ideologies. Ideologies are dangerous illusions, whether they are political, social or religious or personal. Every form of ideology either ends up in totalitarianism, or a religious conditioning, like the Catholic, the Protestant, the Hindu, the Buddhist and so on, and therefore it becomes a much greater burden. So, to really go into this enormous question of suffering, and love, and death, one must be free from all ideologies. I wonder if you will be free this morning at least, be free completely of your convictions, be free completely, wholly of any ideal, ideology – what should be, what must be – and your personal convictions. You may have experienced a great deal and perhaps those experiences have led you, or brought about certain definite conclusions, images. But, to enquire into this question, one must be utterly free of all this, otherwise it leads us to illusion. And I hope we see that clearly and we can proceed from there to enquire why human beings, throughout the world, suffer and have tolerated this suffering, and whether it is at all possible to end all suffering. Obviously, there is biological, physiological suffering, but that suffering distorts the mind, if one is not very, very careful. So, we are talking about psychological suffering of mankind. 一个人必须摆脱所有的意识形态。 意识形态是危险的幻觉， 不管是政治的，社会的，宗教的或是个人的。 任何一种意识形态或者以极权主义， 或者以宗教制约结束，就像天主教，新教， 印度教，佛教徒等等， 因此这变成了一种巨大的负担。 所以，真的要探究苦难这一巨大的问题， 还有爱，死亡， 一个人必须摆脱所有的意识形态。 我好奇在这个早晨，你是否能 彻底摆脱你的信念， 彻底摆脱所有的观念，理想 ——应该如何，必须如何—— 你个人的信念。 你也许经历过很多事， 这些经验也许会指引你， 或者带来某种确定的结论，意象。 但是，要探究这个问题， 一个人必须摆脱所有这一切， 否则它只会把我们引向幻觉。 我希望我们清楚的看到了这一点，然后从此出发 探究，为什么全世界的人类都在受苦， 都在忍受苦难， 是否有可能终结所有的苦难。 显然，存在生物的，生理的痛苦， 但是这种痛苦扭曲了意识， 如果一个人不十分小心的话。 所以，我们在探讨人类心理层面的苦难。
6:47 In investigating suffering, we are investigating into the suffering of man, because each one of us is the essence of all humanity. I hope that, at least, one is clear on that point, that you are psychologically, inwardly, deeply like the rest of mankind. They suffer, they go through a great deal of anxiety, uncertainty, confusion, violence, a great sense of grief, loss, loneliness, as all of us do. So, there is no division, psychologically, between us all. So, we are the world, psychologically, and the world is us. That’s not a conviction, that is not a conclusion, that is not an intellectual theory but an actuality, to be felt, to be realised and to live it. 探究苦难的过程中， 我们就在探究人类（整体）的苦难， 因为我们中的每一个人就是人类的本质。 我希望，至少，一个人很清楚这一点， 在心理上，在内在，在根本的层面，你 就像其他的所有人类。 他们在受苦，他们经历了大量的焦虑， 不确定性，困惑，暴力， 大量的悲伤，失去，孤独， 我们所有人都是这样。 所以，在心理上，我们之间没有分裂。 所以，心理上，我们就是世界， 这个世界就是我们。 这不是一种信念，不是一个结论， 这不是一个智力的理论，而是事实， 感受它，理解它，活出它。
8:14 So, in investigating this question of sorrow, we are going to investigate not only your personal, limited sorrow but also the sorrow of mankind. So, please, in investigating this, don’t let us reduce it to a personal thing, because when you see the enormous suffering of mankind, then, in the understanding of the enormity of it, the wholeness of it, then our own part has a role in it. So, it is not a selfish enquiry, how am I, or you to be free of sorrow? If you make it personal, limited, then you will not understand the full significance of the enormity of sorrow. 所以，这探究悲伤这个问题的过程中， 我们在探究， 不只是我们个人的，有限的悲伤， 还有人类的悲伤。 所以，请探究这一切， 不要让我们把它降低成一件个人的事， 因为当你看到了人类的巨大的苦难， 然后，在理解了（苦难）的巨大和整体性之后， 我们自己的那部分就有了它的角色。 所以，这不是一种自私的探究， 我或者你，如何从悲伤中解脱？ 如果我们把它变成一件个人的，受限的事，你就永远无法理解 悲伤巨大的，全部的，意义。
9:26 In opposition to sorrow, there is happiness, like in our consciousness there is the good and the bad. In our consciousness, there is sorrow and a sense of happiness. Now, we are enquiring not as an opposite to happiness, but sorrow, itself. I hope we are somewhat clear on this point. Because the opposites contain each other: if the good is the outcome of the bad, then the good contains the bad. And if sorrow is the opposite of happiness, gladness, enjoyment and so on, all the rest of it, then the enquiry into sorrow has its root in happiness. So, we are enquiring into sorrow per se, for itself, not as an opposite to something else. May we go on with this? 与悲伤相反，还有快乐， 就像我们的意识，存在好的和坏的。 在我们的意识中，存在悲伤和快乐的感觉。 现在，让我们探究，不是作为快乐的对立面（的悲伤）， 而是悲伤本身。 我希望我们能清楚这一点， 因为对立的事物中就包含着彼此： 如果"好"是"坏"的 结果， 那这个"好"中就包含着"坏"。 如果悲伤是快乐，喜悦的， 享受的，等等的对立面， 那这种对悲伤的探究依然根植于快乐。 所以，我们在探究悲伤本身， 不是作为什么的对立面。 我们可以继续吗？
11:07 Now, if I may, we are thinking, together. Not that you must accept or reject what the speaker is saying, but rather, together, being free of our particular idiosyncrasies, tendencies, conclusions, together investigate. Then it is fun, then it is a movement, together. But if you hold on to your particular belief, or prejudice or this or that, then we cannot… there is no movement of being together. Because the speaker, if he may point out a little bit, has no belief, no conclusions, no theories, no ideologies, so one is free to enquire, to look, to observe. In observing sorrow, it is important to understand, too, how one observes. I think this is very, very important. The nature and the movement of observation – how you look at your sorrow. If you are looking at it as though it were different from you then there is a division between you and that which you call ‘sorrow.’ But is that sorrow different from you? You understand my question? Is the observer of sorrow different from sorrow itself, or the observer is sorrow? It is not he is free from sorrow and then looks at sorrow, or identifies with sorrow, but is not sorrow in the field of the observer, he is sorrow? So, the observer becomes the observed. The experiencer is the experience. The thinker is the thought. There is no division between the observer who says, ‘I’m sorrow’ and divides himself and then tries to do something about sorrow – run away from it, seek comfort, suppress it and all the various means of transcending sorrow. Whereas, if the observer is the observed, which is a fact, like when you’re angry that anger is not different from you. You are that anger. So, you eliminate, altogether, the division that brings about conflict. This is really very important to understand, if one may insist on this. Because we are traditionally brought up, educated, to think the observer is something totally different from the observed. He’s the analyser, therefore he can analyse. But the analyser is the analysed. So that, in this perception, there is no division between the observer and the observed, between the thinker and the thought. There is no thought without the thinker. If there is no thinker, there is no thought. They are one. 现在，如果我可以指出，我们是在一起思考。 不是你必须接受或者拒绝演讲者说的东西， 而是，共同，一起摆脱我们特定的行为方式， 倾向，结论， 一同探索。 因此它是有趣的，是共同的行动。 但是如果你坚持你特定的信念， 或者偏见，等等， 那我们就不能 那就没有共同的行动了。 因为演讲者，如果可以指出的话， 他没有信仰，没有结论，没有理论，也没有任何意识形态， 所以他可以自由的探究，去看，去观察。 在观察悲伤的过程中， 理解一个人是如何观察的也是非常重要的。 我认为这非常重要。 观察的本质和运动 ——你如何观察你的悲伤。 如果你观察它，把它当作和你不同的事物， 那你和你所谓的“悲伤”之间就会有分裂。 但是，悲伤与你不同吗？ 你明白我的问题吗？ 观察者与悲伤不同吗？ 或者观察者就是悲伤？ 他摆脱了悲伤，然后看着悲伤， 或者和悲伤相认同， 但是悲伤不就是观察者的一部分吗？ 他就是悲伤。 所以，观察者成了被观察之物。 经验者就是经验本身。 思考者就是思想。 没有说“我很悲伤”的观察者的分裂， 他分裂的自己， 然后尝试对悲伤做什么 ——逃离，寻找舒适感，或者压制它， 这所有一切都意味着要超越悲伤。 然而，当观察者就是被观察之物——这是一个事实， 就像你在生气时， 愤怒和你没有什么不同。 你就是愤怒本身。 所以，你消除了所有带来冲突的分裂因素。 理解这一点真的非常重要， 如果我可以坚持这一点。 因为，我们被传统所教育， 认为观察者和被观察之物是两种完全不同的东西。 他是分析者因此他能分析。 但是分析者就是被分析之物。 所以，在这种觉察中并没有 观察者与被观察之物的分裂， 思考者与思想的分裂。 没有思想就没有思考者。 没有思考者，就没有思想。 他们是一体的。
15:30 So, we are investigating, together, into this question, not something as opposed to pleasure – pain, grief – pleasure opposed to sorrow, but we are investigating sorrow itself. That is, the observer is the observed, so he is observing, he’s not dictating what sorrow is he is not telling what sorrow should be, or not be, he’s just observing, without any choice, without any movement of thought. 所以，我们在共同探究， 不是与快感对立的某件事 ——悲伤，痛苦——与快感对立的悲伤， 而是在探究悲伤本身。 也就是，观察者就是被观察之物， 他在观察，不是规定悲伤是怎么的， 不是告诉你们悲伤应该如何或不应该如何， 他只是在观察，没有任何选择， 没有任何思想的活动。
16:13 Questioner: Thank you. I have got to go. 提问者：谢谢你，但我要走了。
16:25 Q: He just said, ‘Thank you’ and left. 提问者：他只是说”谢谢“然后走了。
16:33 K: Where are we…? 克：我们讲到哪了？
16:46 So, we are observing the nature and the movement of sorrow. There are various kinds of sorrow the man that has no work, the man that will always remain poor, the man who will never enjoy clean clothes, fresh bath, as it happens among the poor. There are various kinds of sorrow such as ignorance, the sorrow that you see when children are maltreated, the sorrow when animals are killed, the vivisection and all the rest of it. There is sorrow of war, which affects the whole of mankind. There’s the sorrow when someone whom you like or love dies. There is the sorrow of failure. There is the sorrow of the desire to fulfil and the failure, the frustration of that. So, there are multiple kinds of sorrow. Right? Do we deal with all the multiple expressions of sorrow, or deal with the root of sorrow? You understand my question? Do we take each expression of sorrow – and there are multiple, hundreds of varieties of sorrow, or go to the very root of sorrow? Because if we took the multiple expressions of sorrow, there’ll be no end. But, whereas, you may trim them, diminish them but they’ll always remain outside. But if you could look at the multiple branches of sorrow and through that observation, go into the very root of sorrow – from the outside, go inside – then we can examine what is the root, the cause. And is there a cause for sorrow? And what is sorrow? You understand? May we go on? Please, don’t be mesmerised by my seriousness, or by my voice, or the way I look. Because to me, personally, it’s a very, very serious matter because if you do not end sorrow, there is no love in your heart. You may pity others, you may be troubled by the slaughter that’s going on, not only human beings, of whales and baby seals and all the rest of the horrors that human beings perpetrate. So, it is very important to find out for yourself, through examination, through talking over, together, whether there is an end to this enormous weight of mankind. 所以，我们在观察 悲伤的本质和运动。 有各种各样的悲伤， 没有工作， 终生贫穷， 没有享受过干净的衣服，没洗过澡， ——穷人就会这样。 存在各种各样的悲伤，例如自大， 当你看到孩子被虐待的悲伤， 动物被杀死的悲伤， 活体解剖，等等。 有战争的悲伤，这影响了整个人类。 有你爱的人死去时的悲伤。 还有失败的悲伤。 欲望的满足之中有悲伤， 还有失败，挫败感的悲伤。 所以，有各种各样的悲伤。 对吗？ 我们要处理所有这些悲伤的外在体现吗， 还是直接处理悲伤的根本原因？ 你理解我的问题吗？ 我们要逐个处理悲伤的各种表现吗？ ——有很多，数百种形式的悲伤， 或者解决悲伤的根本原因？ 因为，如果我们解决悲伤的各种表现， 这没有尽头。 但是，尽管你可以修剪他们，减少他们， 他们总是在外面。 如果你能看到悲伤的许多分支， 然后通过这种观察进入悲伤的最根部 ——从外边，走进去—— 然后我们就能检查根本的原因。 悲伤有原因吗？ 悲伤是什么？你理解吗？ 我们可以继续吗？ 请不要被我的严肃所迷惑， 或者被我的声音，我的长相。 因为，对我个人来说，这是非常，非常严肃的事， 因为如果你不结束悲伤，你心中就没有爱。 你也许同情某人，你也许被正在 进行的屠杀所震动，不是只针对人类的， 还有鲸鱼，幼年海豹，等等其他人类 施行的惨剧。 所以，这非常重要，为你自己找到， 通过检查，讨论，共同探索， 是否有可能结束人类巨大的负担。
21:02 So, please, we are journeying, together, into this question. As we said, it’s very important to learn how to observe. To learn. That is, not to memorise, because that becomes mechanical, but to learn to observe, not to accumulate the art of observation, which is to observe without any distortion. And there is distortion only when there is fear, when you say, ‘I must get rid of sorrow.’ Or when you seek comfort because you’re suffering and you hope there’s an end to suffering, and that hope gives you a certain sense of comfort. All these factors distort the enquiry into this great question. It requires a peculiar discipline of its own, so the mind is capable of looking at itself. As we talked, whether thought is aware of itself, is your consciousness aware of its own content? If it is aware of itself then it can move greatly, but if you impose on consciousness its content, saying these are its content and learn about its content then that becomes mechanical. That doesn’t lead anywhere. 所以，请注意，我们是在共同探究这个问题。 就像我说的，学习如何去观察是非常重要的。 学习。 不是记忆， 因为这会变得机械化， 但是学习去观察，不是去积累 观察的行为， 没有扭曲的观察。 当存在恐惧时就会有扭曲， 当你说，”我必须摆脱悲伤”时。 或者当你因你在受苦，而寻找舒适时， 你希望可以结束苦难， 而那种希望就给你一种舒适的感觉。 所有这些因素都会扭曲 对这个巨大问题的探索。 它需要它自身的独特的纪律， 所以意识有能力看着它自己。 就像我们说的，思想能否意识到它自身， 你的意识能觉察它自身的内容吗？ 如果他能觉察它自身，那他就能前进一大步， 但是如果你强加于意识某些内容， 说这些是它的内容，然后学习的这些内容， 这就变得机械化了。这不会导向任何地方。
23:00 So, we are enquiring into this question of what is sorrow, and whether there is an end to sorrow. What is sorrow? Why does one suffer? Is it that one has lost something that one had? Or there is suffering because you have been promised a reward and that reward has not been given. Because we are traditionally educated through reward and punishment. And we are asking, is there sorrow because you have no rewards, heavenly or earthly – rewards? Does one suffer because of self-pity? Because you have not everything that somebody else has? You are not so bright, clever, intelligent, nice-looking as the other, therefore through comparison is there suffering? Please follow all this. Do you suffer because through comparison, measurement, you suffer? Do you suffer because through imitation you have not been able to achieve that which you are trying to imitate? Is there suffering because you are trying to conform to a pattern and never reaching that pattern fully, completely? So, one asks, very deeply, what is suffering, and why does one suffer? 所以，我们在探究悲伤是什么的问题， 以及是否可以结束悲伤。 悲伤是什么？一个人为什么受苦？ 难道不是他失去了某些他拥有的东西？ 或者你被许诺了一个奖励， 但是那个奖励没有被给与。 因为我们被传统所教育， 通过奖励和惩罚。 所以我们问，是因为没有得到奖励所以有悲伤吗？ 不论是天国还是尘世的奖励？ 是因为自怜所以有痛苦吗？ 因为你没有那些别人有的东西？ 你没那么聪明，机灵， 没其他人那么好看， 因此通过比较，就有了痛苦？ 请跟上这一切。 是因为比较，衡量所以有痛苦吗？ 是因为模仿所以痛苦吗？ 你没法做到， 那些你尽力模仿的东西？ 是因为你尝试去顺从某个模式， 但是从未真正完全到达那个模式，所以会悲伤吗？ 所以，一个人，非常深刻的问，痛苦是什么？ 一个人为什么会受苦？
25:17 And also, one must be very careful in examination whether the word ‘sorrow,’ itself, weighs down on man the word itself. We have praised sorrow. We have romanticised about sorrow. We have made sorrow into something that is essential in order to find reality. You must go through suffering to find something, to find love, pity, compassion. So, we seek, through suffering, a reward. And does the word ‘suffering,’ ‘sorrow,’ bring about the feeling of sorrow? Please examine all this, as we’re going along. Or independent of the word and the stimulation of that word, the reaction of that word, is there sorrow, by itself? This is not an intellectual exercise, but, in examination, you have to ask all these questions. If you’re asking it, intellectually, then you won’t go very far. But if it is a matter of tremendous crisis in one’s life, as it is, when there is sorrow it is a challenge, and all your energy is brought into being. But we dissipate that energy by running away, comfort, explanations, karma, this, that, ten different explanations. So, as this is a challenge – which is, what is sorrow? Is there an ending to sorrow? It is a challenge. And either you respond, completely, to it – and you can only do that when you have no fear, when you’re not caught up in the machinery of pleasure, when you’re not escaping from it, seeking comfort, but responding to it with all your energy. Then that response is the expression of your totality of your energy. Right? Because that sorrow is a tremendous challenge. 同样，一个人必须在探究中十分小心， 是否”悲伤“这个词本身，就压在人身上， 这个词本身。 我们赞美过悲伤。 我们把悲伤浪漫化。 我们把悲伤当作某种对于 发现真相是必须的东西。 你必须经历苦难才能发现某事， 发现爱，同情，慈悲。 所以，我们通过苦难寻找一个奖励。 此外，”苦难“和”悲伤“这个词， 是否带来了悲伤的感觉？ 请检查这一切，在我们探讨的过程中。 摆脱了这些词语的刺激， 及其带来的反应， 悲伤本身还存在吗？ 这不是一个智力活动， 但是，在探究中，你必须问自己这所有的问题。 如果你只是智力上问自己，那你不会走太远。 但是，如果这是一个在一个人生命中具有重大意义的事， 它就是， 当有悲伤时，就会有挑战， 而你的全部能量都会被唤醒。 但是我们耗散了那种能量，通过躲避、寻求舒适、 解释、业、等等，十种不同的解释。 所以，既然它是一个挑战，——那什么是悲伤？ 悲伤可以终结吗？这就是一个挑战。 你或者完全地回应它， ——只有你没有恐惧时才能这么做， 当你没有陷于快感的机制， 没有逃避它，没有寻找舒适， 而是用你全部的能量去回应它。 然后这种回应就是你全部能量的表达。 对吗？ 因为，悲伤是一个巨大的挑战。
28:53 In the understanding of the cause of sorrow, does sorrow disappear? I may say to myself, ‘I’m full of self-pity, and if I can end self-pity, there’ll be no sorrow.’ So, I work at getting rid of it because I see how silly it is, and I try to suppress it and worry about it, like a dog does over a bone. And, thereby, intellectually, think I’m free from sorrow. But the uncovering the cause of sorrow is not the ending of sorrow. I hope… The searching of the cause of sorrow is a wastage of energy. Sorrow is there, demanding your tremendous attention. It is a challenge asking you to act. But, instead of that, we say, ‘Let me look at the cause, let me find out, is it this, that or the other? I may be mistaken, let me talk it over with others, or read some book which will tell me what the real cause is.’ But all this is moving away from the actual act, actual response to that challenge. You understand? So, we’re asking, what is the root of sorrow? If our mind, which is the movement of thought, is looking into its memory and responding according to that memory, which is according to that previous knowledge, then you are acting not to the challenge, but you are responding from the memory of the past. I wonder if you see this. Please stay with this for a few minutes and you will see the importance of this. 在理解悲伤原因的过程中，悲伤会消失吗？ 我也许对自己说，”我充满了自怜， 如果我们结束自怜，就不会有悲伤。“ 所以，我努力去摆脱它， 因为我看到了它有多么愚蠢， 我尝试去压制它，担忧它， 就像一只狗围着骨头转圈。 因此，智力上，我认为我摆脱了悲伤。 但是揭示悲伤的原因， 并不是悲伤的终止。 我希望 对悲伤原因的搜寻是在浪费能量。 悲伤在那里， 需要你巨大的关注。 这个挑战要求你去行动。 但是，与之相反，我们却说”让我们看一下原因， 让我们找到，是这个或者那个原因？ 我也许会犯错，我要和其他人讨论， 或者读一些能告诉我真正原因的书，“ 但这一切都是在偏离真实的行动， 对那个挑战的真实的反应。你明白吗？ 所以，我们问，什么是悲伤的根本原因？ 如果你的意识，也就是思想的运动， 查看他的记忆， 然后根据那些记忆去做出反应， 也就是根据过去的知识， 那你就没有基于那个挑战行动， 你是基于过去的记忆做出的反应。 我好奇你们是否看到了这一点。 请思考几分钟， 然后你就会看到这一点的重要性。
31:38 I’m in sorrow, my son, my wife or the social condition, the poverty, the brutality of man, brings about a great sorrow in me. And it wants a response, a complete response from me, as a human being who represents the totality of humanity – and I mean the totality of humanity. And thought responds to the challenge – thought – and says, ‘I must find out how to respond to it.’ I have had sorrow before and I know all the meaning, and the suffering, the pain and the anxiety, the loneliness of sorrow, and the remembrance of that, and according to that remembrance, I respond. Therefore, I’m not responding, acting. I’m responding from a memory. I wonder if you see that. Therefore, it is not actual response. May we go on a little bit? No, please, do this. I hope you are doing this, you are actually seeing the fact that any response to that challenge from memory is no response at all, it is a mere reaction. It is not action, it is a reaction. If you once see that then the question is, what is the root of it all, not the cause? There’s a difference between causation, when there is a cause, there is an effect. Right? And the effect becomes the cause. Right? There is the cause, from the cause, there is an effect, which is the action, that effect becomes the cause for the next action. So, it is a chain: cause, effect and that effect becomes the cause to the next effect, and so on. So, when the mind is caught in this limited chain – and it’s always limited – then your response to that challenge will be very limited. I wonder if you see all this? May I go on? Do we understand a little bit? I hope I’m making this clear. If I am not making it clear, I’ll go over it again, ten times, in different ways, because this is very important, because to act to that challenge without a time interval – the time interval is the response of memory. Are you doing it? 我很悲伤， 因为我的儿子、妻子或者社会的制约， 人类的贫穷，暴力都带给我巨大的悲伤。 而这需要一个回应，来自我的完全彻底的回应， 作为一个人，我就代表了全人类 ——我就意味着全人类。 思想回应了那个挑战——思想—— 说，“我必须找到如何去应对它的方法。” 我之前体验过悲伤，所以我知道它全部的含义， 那种苦难，痛苦，焦虑， 孤独的悲伤，我记住了那一切， 基于那种记忆，我做出了回应。 因此，我没有在回应，没有在行动。 我是基于记忆来回应的。我不知道你是否看到了这一点。 因此，这不是真实的回应。 我可以再进一步吗？ 请这样做。 我希望你在这么做，你真的看到了这个事实， 基于记忆去回应（response）那个挑战， 根本就不是回应，那只是反应（reaction）。 这不是行动，只是一种反应。 一但你看到这一点，那么问题就是， 这一切的根本是什么？不是原因。 因果之间有所不同， 存在因时，就会有果。对吗？ 而果又变成了音。 对吗？ 有原因，基于原因，出现了结果， 也就是行动， 而结果又成了下一次行动的原因。 所以，存在着因果的锁链， 果变成了下一个果的因，不断延续。 所以，当意识陷于这个受限的链条时 ——它永远是受限的—— 那么你对那个挑战的回应就是非常局限的。 我不知道你们看到这一切了吗？ 我可以继续吗？你们理解了吗？ 我希望我讲清楚了。 如果我没讲清楚，我会再来一遍， 再讲十遍，用不同的方式， 因为这一点非常重要， 没有时间间隔的对那个挑战行动 ——时间间隔就是记忆的反应。 你在这么做吗？
35:21 You know what sorrow is – all of us know it, every human being in the world knows what sorrow is. So, you know it very well. You may not actually have had any sorrow, but you see around you the enormity of sorrow of mankind – the global sorrow of mankind. And if you respond to that according to your conditioning, according to your memory, you are then caught in an action that’s always time-binding. The challenge and response demands no time interval. I wonder if you see this. Therefore, there is instant action. Right? So, that’s what we are enquiring into. That is, what is the root of sorrow? We’re not trying to find out the cause but the very substance, the very nature, the very movement of sorrow. 你知道悲伤是什么——我们都知道， 这个世界上每一个人类都知道悲伤是什么。 所以，你很了解它。 你现在也许没有什么悲伤， 但是你看到你周围巨大的人类的悲伤 ——人类的全球性的悲伤。 如果你基于你的制约，你的记忆， 做出回应， 你的行为就总是被时间束缚的。 挑战和回应之间不需要时间间隔。 我不知道你是否看到这一点。 因此，就有即刻的行动。对吗？ 所以，这就是我们要探索的东西。 悲伤的根源是什么？ 我们不是尝试去发现原因， 而是悲伤本身，它的本质，它的活动。
36:47 As we said, fear is time. Fear, we said, is the movement of thought, thought as measure. So, thought is the response of memory, experience, knowledge, and that thought is limited and so it’s a movement in time. So, if there is no time, there is no fear. You understand this? I’m afraid I might die. That is, I might, in the future, I’m living now but I might die. So, that is time interval. But if there was no time interval at all, there is no fear. I wonder if you see this? So, in the same way, is the root of sorrow, time time being the movement of thought, time is thought? And, if there is no thought at all, when you respond to that challenge, is there suffering? I wonder... Am I…? This is rather… Please, again, let’s forget science fiction, and also forget, put away for the time being, your ideas about time, sorrow, fear and all the rest of it, your conclusions, what you have read about sorrow and reincarnation everything, forget all that, and begin again, as though you knew nothing about sorrow, as though you really – though you suffer – have no answer to it. Then we can begin, together. But we are so conditioned to put sorrow on somebody else. Christianity has done that, beautifully. Go to church and you see all the suffering in that figure. The Christians have given all their suffering over to somebody. And they think by that they have understood the whole circus of sorrow. And in India and the Asiatic countries, they have also another form of evasion: karma. I won’t go into all that business. So, here we are not doing that. Here, we’re trying to face the actual movement at the moment of sorrow, and to be completely, choicelessly aware of that thing. 就像我们说的，恐惧是时间。 恐惧，就像我们所说，是思想的运动， 用来衡量的思想。 所以，思想就是记忆，经验，知识的回应， 思想是受限的，它是时间中的行动。 所以，如果没有时间，就没有恐惧。 你明白吗？ 我害怕我会死。 也就是，我也许，在未来，我虽然现在活着，但是未来也许会死。 所以，这就是时间的间隔。 但是，如果根本没有时间间隔，就没有恐惧。 我不知道你看到这些了吗？ 所以，同样的，悲伤的根源是时间吗？ 时间就是思想的活动， 时间就是思想。 如果，根本没有思想， 当你对挑战做出回应时，那是痛苦吗？ 我想知道 或者 先生，请让我们忘记那些科幻， 至少暂时，以及 你关于，时间，悲伤，恐惧及所有其他的想法， 你的结论，你读到的，关于悲伤和轮回的东西， 忘掉所有那一切， 然后再一次开始，就像你对悲伤一无所知， 你真的（一无所知） ——虽然你受苦——但你没有一个答案。 然后，我们就能一同开始。 但是我们是如此深受制约，要把悲伤赋予其他人。 基督徒就这么做的，非常优美的做到了。 去教堂，你就能看到那些图片上所有的苦难。 基督徒把所有的苦难都赋予某个人。 他们认为这样他们就能 理解苦难的整个把戏。 在印度以及亚洲的国家， 他们有另一种逃避形式：业。 我不想讨论这些的细节。 所以，现在我们不是在做这些。 我们在尝试面对悲伤的 真实的运动，就在那个时刻， 然后彻底的，无选择地，觉察那件事。
40:30 We’re asking, is time, which is thought, is that the fundamental issue that makes sorrow flower? I wonder if you understand all this. So, we are asking, is thought responsible for suffering? Not only the suffering of others, the brutality of others, the total ignorance of this whole movement of the self, is that the movement of thought – thought being the past? There is no new thought, there is no free thought, there is only thought, which is the response of knowledge as experience, stored up in the brain as memory, and that responds. Now, if that is the fact, if that is true, that is, sorrow is the outcome of time and thought, if that is a fact, not a supposition, then you are responding to sorrow without the ‘me.’ Aren’t you? The ‘me’ is put together by thought – my name, my form, how I look, my qualities, my reactions, all the things I’ve acquired, is all put together by thought, surely? So, that thought is ‘me.’ Thought is ‘me.’ So, time is me, the self, the ego, the personality, all that is the movement of time, as ‘me.’ When there is no time – you understand? – when you respond to this challenge of suffering and there is no ‘me,’ is there suffering? I wonder if you see this! 我们在问，时间，也就是思想， 是导致悲伤绽放的根本因素吗？ 我想知道你是否理解这一切。 所以，我们在问， 是思想要对苦难负责吗？ 不只是其他人的苦难，残忍， 对自我整体运动的彻底无知， 这是思想—作为过去的思想—的运动吗？ 没有新的思想，也没有自由的思想， 只有思想， 也就是作为经验的知识的回应， 作为记忆在头脑中储存起来， 然后回应。 现在，如果这是事实，是真相， 也就是，悲伤是时间和思想的产物， 如果这是事实，不是一种推测， 然后你就能不带着“我”对悲伤做出回应。 你在做吗？“我”就是思想拼凑成的， ——我的名字，样子，我的外貌， 性格，反应，所有我获得过的东西， 这一切都是思想塑造的，对吗？ 所以，思想就是“我”。 所以，时间就是“我”， 我，自我，个体， 都是时间作为“我”的运动。 当没有时间时——你明白吗？—— 当你不基于“我”对苦难的挑战做出回应是， 这还是苦难吗？我不知道你们是否看到了这一点！
43:17 Isn’t all sorrow based on me? The individual, the personality, the ego, the self says, ‘I suffer,’ ‘I am lonely,’ ‘I am anxious,’ ‘I have lost my son and I put all my energy, love into that one basket and it is gone, and I am lonely’ You follow? This whole movement, this whole structure is ‘me,’ is thought. And thought says, ‘I’m not only ‘me’ but I’m a superior ‘me.’ There is something far superior than this thought, which is still the movement of thought. 悲伤不是基于我吗？ 个体，个人，自我， 说，“我在受苦”，“我很孤独”， “我很焦虑”，“我失去了我的儿子，我把我全部的能量和爱， 给了他，但他离开了我，我很孤独”。 你明白吗？这整个活动， 这整个结构就是“我“，就是思想。 思想说，“不只有我，还有一个超我”。 有一些远远超越思想的东西， 而这仍然是思想的运动。
44:12 So, there is an ending to sorrow when there is no ‘me.’ Right? Now, we will come back to it a little later, if time allows. 所以，当不存在“我”时，就有悲伤的终结。 对吗？ 现在，如果时间允许，我们一会还会讨论这个问题。
44:28 Now, we are going to talk over, together the question of what is death. Again, please, if I may point out, one doesn’t know what it means. Right? You can begin with that. You may have speculated about it, you may have read about it, you may have had your own conclusions about it but actually you have never realised what death is – obviously, not. So, when you are looking at this question of death, don’t bring in your second-hand knowledge, because we are all of us are second-hand human beings, or third-hand, or umpteenth-hand. So, can we look at this problem as though we did not know a thing about it? Then we can find out. But if you come to it with a great deal of knowledge, then you are informing death what it is! Which is so absurd. But, whereas, if one comes to it totally not knowing then you begin to enquire quite differently. Right? You begin with uncertainty and, therefore, when there is uncertainty, you end up with complete certainty. But we are certain, first, and end up in doubt. So, we are starting not knowing whether it is a shoddy little affair called death. One has seen a thousand deaths. One has known the death of someone very close to you, or the death of millions through atomic bombs – Hiroshima and all the rest of the horror man has perpetuated on other human beings in the name of peace, in the name of ideologies – they are all ideologies. So, doubt, put away every form of ideology, because they’re dangerous illusions, political, socialist and so on, or capitalist. 现在，让我们一起讨论一下， 死亡是什么的问题。 同样，请允许我指出来， 一个人不知道死亡意味着什么。对吗？ 你可以从此开始。 你也许考虑过它，也许读到过它， 你也许有你自己的结论， 但实际上你从未意识到死亡是什么 ——显然，并没有。 所以，当你看到死亡的问题时， 不要带入你个人的二手的知识， 因为我们全都是二手人类， 或者三手，甚至十手人类。 所以，我们能看着这个问题， 就像我们完全不了解它吗？ 然后我们就能找到。 但是如果你带着一堆知识，靠近这个问题， 你就是在告诉死亡，它是什么！ 这太荒谬了。 但是，如果一个人能完全没有任何知识地靠近它， 然后你就能开始完全不同的探索。 对吗？ 你从不确定开始，因此 存在不确定，你就能以彻底的确定结束。 但是我们都从确定开始，就（只能）以怀疑结束。 所以，我们从没有任何知识出发， 是否死亡只是一件无关紧要的小事。 一个人看见过成百上千次死亡。 一个人知道某个和你很亲近人的死亡， 或者原子弹导致的，数百万的死亡 ——广岛，还有其他所有惨剧， 我们通过和平，或者意识形态 之名在其他人类身上不断重复这些惨剧。 所以，怀疑，放下所有形式的意识形态， 因为他们都是危险的幻觉， 政治的，社会主义或者资本主义。
47:22 So, without any ideology, without any conclusion, not knowing, we are going, together, to find out. Which is, what is death? What is the thing that dies? What is the thing that terminates? And, also, in enquiring one sees, if there is something that is continuous, then it becomes mechanical. If there is an ending to everything, there is a new beginning. I wonder if you see this. So, we are enquiring without fear. And if you are afraid, then you cannot possibly find out what the immense thing called death is. It must be the most extraordinary thing. 所以，没有任何意识形态，没有任何结论， 不知道，我们才能共同发现。 死亡是什么？ 死亡这件事是什么？ 是什么终止了？ 同样，在探究中，一个人看到， 如果有某件可以延续的事， 那么它就会变得机械化。 如果有所有事情的终结，就会有新的开始。 我不知道你是否看到这一切。 所以，我们在没有恐惧的探究。 如果你害怕，你就不可能发现， 这件被称为死亡的，巨大的事。 它是最不同寻常的事。
48:33 To find out what is death, we must also enquire into not what is after death, but what is before death. Surely, that’s much more important, isn’t it? We never do that. We never enquire what is living. You follow? Death is coming but what is living? Is this living, this enormous suffering, fear, anxiety, sorrow, all the rest of it, is that living? And because we cling to that, we are afraid of the other. Right? So, before we ask what is death, we must also ask what is living, because if you don’t know what is living, you won’t know what is death. You understand? They must go together, apparently. If one can find out what is living, what is the full meaning of living, the totality of living, the wholeness of living because then the brain is capable of understanding the wholeness of death. But we’re enquiring into the meaning of death, without enquiring into the meaning of life. You understand? I wonder if you… 去发现什么是死亡，我们必须探究 不是死后会发生什么，而是死前发生了什么。 当然，这才更重要，不是吗？ 我们从不这样做。 我们从不探究什么是活着。 你跟上了吗？ 死亡会到来，但是活着是什么？ 活着就是这巨大的苦难， 恐惧，焦虑，悲伤，以及其他一切吗？ 这就是活着吗？ 正因为我们依恋它，所以我们害怕另一个。 对吗？ 因此，在我们问死亡时是什么之前，我们也必须问活着是什么， 因为如果你不知道活着是什么， 你就不知道死亡是什么。 你明白吗？显然，他们必须并肩而行。 如果一个人能发现活着是什么， 发现活着的全部意义，活着的整体， 全部， 然后大脑就能 理解死亡的全部意义。 但是我们在探究死亡的意义（的同时）， 没有探究生命的意义。 你明白吗？我想知道你是否
50:32 Now, when one asks what is the meaning of life, you immediately have conclusions. You say, it is this, some ideology. Right? You give it a significance, according to your conditioning. If you’re an idealist – I hope you are not – if you are an idealist, you give the ideological significance according to your conditioning, according to your conclusions, according to what you have read, what you’ve thought, and so on. So, is life, living, a conclusion, an ideology? You follow? Come on. I hope you are doing this actually, not theoretically because then you will see if you’re not giving significance to life, if you are not saying life is this and this and this, or something else, an ideal, then you are free to – you see what happens when you’re free of ideologies, then you are free of systems – political, religious, social, the social ideology and so on. So, before we enquire into the meaning of what is death, we are asking this: what is living? Is what we are living, living? Our constant struggle with each other? Trying to understand each other. Trying to understand the speaker. You understand? He has said this and what does he mean? Is that living? Is it living according to a book? According to some psychologist? 现在，当一个人问生命的意义是什么， 你立刻给出了一个结论。 你说，是某些意识形态。 对吗？ 你基于你的制约，赋予了它重要性。 如果你是一个理想主义者——我希望你不是—— 如果你是一个理想主义者，你赋予了意识形态重要性， 基于你的制约，基于你的结论， 基于你所读到的东西，你的想法，等等。 所以，生命是一个结论，一种意识形态吗？ 你明白吗？请跟上。 我希望你真的在这么做，不只是理论上， 因为你会看到 如果你没有赋予生命某种意义， 没有说生命是这样 或者那样，是某种观念， 那你就能自由得 ——你就能看到如果摆脱意识形态，会发生什么， 然后你就能摆脱体系 ——政治的，宗教的，社会的，社会的意识形态，等等。 所以，在我们探究死亡的意义之前， 我们要问：活着（living）是什么？ 我们现在的生活是怎样的？ 我们不断地和其他人争斗，对吗？ 尝试去理解别人。 尝试去理解演讲者。 你明白吗？ 他说了这些，他是什么意思？ 这是活着吗？ 是要根据某本书而活吗？ 根据某些心理学家？
52:44 So, if you banish all that, totally, then we will begin with ‘what is.’ ‘What is’ is, our living has become a tremendous torture, a tremendous battle between us, between human beings, man, woman, neighbour, whether he is close or very far. It’s a conflict in which there is occasional freedom to look at the blue sky, to see something lovely and enjoy it and be happy for a while. But the cloud of struggle begins soon. And all this we call living – going to the church, doing mass, the mass there, and the traditional repetition, a meaningless repetition, accepting some ideology, some figure – you follow? This is what we call living. And we are so committed to this. Right? We accept it. We are not discontented completely with all that. So, discontentment has its significance. Real discontentment, not – I want to play guitar and I must play it till midnight, it doesn’t matter whether you sleep or not – that’s not discontent – all that is childish stuff. Discontent is a flame and one suppresses it by childish acts, by momentary satisfactions, but discontent when you let it flow, arise, keep it, it burns away everything that is not true. 所以，如果你彻底地放弃这一切， 然后我们就能从“现实”（what is）开始。 “现实”是，我们活着就是一种巨大的折磨， 在我们之间，在人与人之间的，巨大的悲伤， 男人，女人，邻居，不管是近还是远。 这种冲突中有偶尔的自由， 看看蓝天， 看着某件美好的事，享受它，开心一阵子。 但是挣扎冲突的乌云很快又会覆盖。 这一切我们都称作活着 ——去教堂，做弥撒，这里的弥撒， 只是重复传统，无意义的重复， 接受某些意识形态，某些形象——你能跟上？ 这就是我们所谓的活着。 我们痴迷于此。 对吗？我们接受这一切。 我们完全不会不满。 所以，不满是很重要的。 真正的不满， 不是——我想去弹吉他，我必须弹到深夜， 也不管你是不是在睡觉 ——这不是不满——这只是小孩的把戏。 不满就像火焰，我们用幼稚的行为压制它， 通过转瞬即逝的满足感（压制它）， 但是如果你让不满流动，升起，保持它， 它会烧尽所有虚假的事物。
55:05 So, can one live a life that’s whole, not fragmented, a life in which thought doesn’t divide the living, the family, the office. You follow? The church, God, this and that – it’s all divided, broken up. The word ‘whole’ means healthy, sane and holy, the meaning of that word, itself. And we have lost all that. And when death comes we’re appalled by it, we are shocked by it. And when it comes, it generally comes for others, not for oneself. When it comes, your mind is incapable of meeting it because you have not lived a total life. You understand? I wonder if you understand all this? A life that is whole, complete, true. 所以，一个人可以完整的活着，不是碎片化的吗？ 没有被思想分裂的活着？ 分裂成家庭、办公室。你明白吗？ 教堂，上帝，这个，那个——这些全都是分裂的，破碎的。 “完整”这个词意味着健康的，理智的，神圣的， 这个词本身的意思就是如此。 但我们失去了这一切。 当死亡来临时我们就被它吓到了， 被它震惊了。 当它来临时，它会来到所有人面前，不止我们自身。 当它来临时，你的头脑没有能力面对它， 因为你没有完整地活过。 你明白吗？我想知道你明白了吗？ 生活是完整的，彻底的，真实的。
56:22 In this you also have to enquire, what is beauty? You are interested in all this? I don’t know… Aren’t you tired? As I was saying yesterday, I dig the hole and you’re all watching! Is that it? I’m digging into the whole structure of human consciousness and if you are not co-operating, digging, enquiring, looking, then you will say, ‘I am not tired’ – at the end of an hour – it must be an hour, isn’t it? Obviously, you must be terribly worn out because you’re not used to this kind of thinking, looking, observing. We lead such superficial lives. So, the mind has looked into itself, into its consciousness and has found out, sees the way it lives, daily. And if it has not understood, very deeply, the whole way of living, which is totally different – you understand? – the ending of all tradition, of all habits, all memories, all that, how can you understand what death is? Death comes and with that you cannot argue, you cannot say, ‘Wait a few weeks more’ – it is there. And can the mind meet it? That is, can the mind meet the end of everything while you are living – you understand? – while you have vitality, energy, full of life, because then you are not wasted in conflicts and worries and all the rest of that stuff, you are full of energy, clarity. And death means the ending of all that you know, of all your attachments, of all your bank accounts, of your this and that, completely end it. That is death. And can the mind meet, while living, such a state? You understand? Then you will understand the full meaning of what death is. If we cling to the idea of ‘me,’ ‘I must continue’ – the ‘me’ is put together by thought, so you are saying me and my consciousness in which there is the higher consciousness, and the supreme consciousness – it’s all put together by thought. And thought lives in the known. You understand? Thought is the outcome of the known. So, if there is not freedom from the known, you cannot possibly find out what death is, which is the ending of everything. Both the physical organism with all its ingrained habits and so on, the identification with the body, with the name, with all the memories it has acquired – you cannot carry it over wherever you go to death. It must end. As you cannot carry all your money, so in the same way you have to end everything that you know. That means there is absolute aloneness – not loneliness but aloneness, in the sense, there is nothing else but that state of mind that is completely whole. Aloneness means ‘all one.’ 这样你才能探究，美是什么？ 你对这一切感兴趣吗？ 我不知道……你累吗？ 就像我昨天说的，我在挖坑，你们都在看着！ 是这样吗？ 我在探究人类意识的整个结构， 如果你没有一起探究，只是看着， 你就会说“我不累” ——在一个小时之后——至少一个小时了，对吗？ 显然，你们应该已经筋疲力尽了， 因为你们不适应这种形式的思考，看，观察。 我们只活在很表层。 所以，意识看向了它自身的内容， 然后发现，它日常生活的方式。 如果它没有深深地理解，生活的整个方式， 这是完全不同的——你明白吗？ （理解）所有传统的终结， 所有习惯，记忆，等等的终结， 你如何能理解死亡是什么？ 死亡会来临，对于它你不能争辩，不能说 ”请再等一会“ ——它就在那。 思想可以面对它吗？ 思想可以面对一切事物的终结吗？ 就在你活着的时候，你明白吗？ 当你还活着，还有能量，充满生命力的时候， 因为你没有把他们浪费在冲突，担忧， 及其他种种之中， 你充满了能量，清晰感。 死亡意味着结束你已知的一切， 你所有的依赖，你的银行账号， 你的这个那个，彻底结束它们。 这就是死亡。 在活着的时候，思想可以面对这种状态吗？ 你明白吗？ 然后你就能明白死亡的全部意义是什么。 如果我们依附于”我“的观念，”我必须延续“ ——”我“就是思想构成的， 所以你说我和我的意识， 其中还有更高的意识， 所谓的超我的意识 ——这些都是思想创造的。 思想存在于已知之中。 你明白吗？ 思想是已知的产物。 所以，如果没有从已知中摆脱， 你不可能发现死亡是什么， 也就是一切事物的终结。 包括物质的躯体，以及他所有的习惯， 对身体和名字的认同， 他获取的所有记忆， ——当你死去时，你不能带着这一切。 这必须终结。就像不能带着你的钱， 同样你也必须终结所有已知的事物。 这意味着彻底的单独 ——不是孤独，是单独（alone）， 也就说没有任何其他事物， 只有彻底完整的意识。 单独（alone）意味着”全然一体“（all one）
1:01:08 So, if you go as far as that, not intellectually but actually, which means no ideologies, political, socialistic apparently these political ideologies end up in some form of totalitarianism – some form, and when there is no ideology, when there is nothing left to which you are attached, nothing, then that is death. But we’re so frightened of this. We say, there must be some kind of continuity. 所以，如果你真的，不是理智上走到这么远， 这意味着没有政治或者社会的意识形态， 显然，这些政治的意识形态， 只会导致各种形式的权威主义， 当不存在意识形态时， 当你不依赖任何事物时， 就会有死亡。 但是我们害怕这样。 我们说，一定要有某种延续性。
1:02:02 I don’t think there is time to go into this question of what there is, if there is a continuity or not. Human beings want that continuity. What is the point of my living this whole life, of fifty years, sixty or whatever it is, in which I have accumulated a lot of knowledge, a lot of experience, I have changed myself – you follow? This thing which thought has created, is that all when it ends? Is that the end of everything? So then, thought says, ‘There must be something more.’ You follow, sirs? Thought says there is something much more. So, it has all kinds of comforting ideas. But when thought recognises its own limitation, not imposed limitation, when thought, itself, is aware of its own time-binding quality, then thought has its right place, where knowledge has its right place – technologically and so on, so on. But it has no place at all in the psychological world. Then, when the psyche is totally non-existent, empty, that is death. Then, there is a totally different – I mustn’t promise! You’re all ready for a reward. God, you people! I just stopped myself in time! No, you don’t see the importance of this. You know, our minds are overcrowded, filled with all kinds of knowledge and information, both psychologically, as well as physiologically. It is good to have physiological, biological knowledge, outside: the world of technology and so on, but thought has no place in the psychological world. It has no place anywhere else. But thought is always seeking – because it functions in fragmentation – it is always seeking an end. I wonder if you see this. It’s always seeking a fragmentary end, something to gain: by doing this, I’ll get that. Therefore, when you have the promise of a reward, you forget the means. There is only the means, not the end. Right. That’s enough. Is that enough for this morning? 我不知道现在，是不是谈论这个问题的时候。 是否存在延续性。 人类想要延续性。 我过一辈子为了什么， 活了五十或者六十年，或者更久， 在这个过程中我积累了很多知识，很多经验， 我改变了我自己——你明白吗？ 思想创造的一切， 这些都会终结吗？ 任何事物都会终结吗？ 所以，思想说，”一定还有别的东西“。 你明白吗？先生。 思想说，一定还有更多的东西。 所以，就会有各种令人舒服的想法。 但是当思想认识到它的局限， 不是强加的局限， 当思想自身，意识到它本身受到时间制约， 然后思想就会有正确的位置， 知识也会有正确的位置 ——以及技术，等等。 但是他在心理世界没有位置。 然后，当自我完全不存在，空无时， 就是死亡。 然后就会有完全不同的事——我不是在许诺什么！ 你们总是准备要一个奖励。 上帝！我要及时结束了！ 不，你们没有看到这一切的重要性。 你知道，我们的意识过于拥挤了， 充满各种知识和信息， 生理的，以及心理的。 拥有生理的，生物的知识很好， 外在世界技术的知识，等等， 但是思想在心理世界没有地位。 它完全没有位置。 但是思想总是在寻觅 ——因为它只能碎片化地运作—— 它总是在寻求一个结果，我不知道你是否看到了。 它总是在寻求某种碎片化的结果，一个能获得的东西： 通过做这个，我能获得那个。 因此，当你有一个被许诺的奖励时， 你就忘记了它的手段。 只有手段，没有结果。 是的。够了。 今早的演讲够了吗？