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BR79Q2 - 第二次问答会
英国，布洛克伍德公园
1979年8月30日



0:31 We have so far 150 questions. I don't think it will be possible to answer all of them this morning. Probably one needs a month to answer them, and you won't be here, and I won't be here. 到现在为止我们有150个问题。 我想今天早上 不可能回答所有的问题。 回答它们也许得需要一个月， 到那时你们不会在这儿了，我也不会在这儿了。
0:57 I think before we answer these questions please remember that we are sharing the question as well as the answer. Your particular question may not be answered, because there are too many of them to go into each one, but I think we have more or less chosen, or gathered together, representative questions out of that 140. So I hope you will not mind if your particular question is not answered. Most of us, I'm afraid, ask questions and try to find an answer from others. When we do put a question one must find out why we put them. Is it a genuine, serious applicable question? Or just a fanciful question, and therefore no answer that can be properly correct and true? But as we said, we are going to share together the questions and the answers. And I hope that we can do that this morning. I hope you are not too hot. 我想在我们回答这些问题之前， 请记得我们是在共享这些问题， 还有答案。 你的问题也许没有被解答， 因为问题太多了， 不可能每一个都深入， 不过，我想我们多少选了一些出来， 或者汇集了一些具有代表性的问题， 从那140个问题里选出来。 所以我希望你们不要介意， 如果你的问题没有被回答的话。 恐怕我们大多数人 提出了问题 然后就希望从别人那里找到答案。 当我们提出一个问题时， 就必须找出我们提出这些问题的原因。 它是不是一个真诚的、 认真的、适当的问题？ 还是只是一个华而不实的问题， 因此没有答案会是 恰当的、准确的和真实的？ 但是正如我们所说的，我们会一同分享 这些问题和答案。 我希望我们今天上午可以这样做。 我希望你们不觉得太热。
3:13 The speaker has said that going to an office every day from nine to five is an intolerable imprisonment. But in any society all kinds of jobs have to be done. Is K's teaching therefore only for the few? 讲话者说过， 那种每天去上班 朝九晚五的生活 是一种难以忍受的囚禁。 但在任何社会中，各种各样的工作 都需要完成。 那么克的教诲就只是针对少数人的么？
3:38 You have understood? Shall I read it again? The speaker has said that human society is so constructed throughout the world that most people are occupied with jobs, pleasant or unpleasant, from 9 to 5 every day of their life. And he said also that it is an intolerable imprisonment. 你们明白了么？我要再读一遍吗？ 讲话者说过 人类社会 在全世界都是如此构造的， 大多数人 都被工作所占据， 不管快乐还是不快乐， 他们每天都过着朝九晚五的生活。 然后他也说过 这是一种无法忍受的囚禁。
4:24 I don't know how you feel about it. Probably you like being in prison, probably you like your jobs, from 9 o'clock to 5 five o'clock, rushing, rushing back, and all the rest of it. 我不知道你们对此有什么感觉。 也许你们喜欢生活在监狱里， 也许你们喜欢你们的工作， 从9点到5点， 匆匆去，匆匆回，还有所有其他的一切。
4:41 What shall we do? To the speaker, he wouldn't tolerate it for a single minute - for the speaker. I would rather do something which would be pleasant, helpful and necessary to earn enough money, and so on. But most of us accept this prison, this routine. Right? You understand? We accept it. So what shall we do? Nobody, as far as one is capable of sufficient... efficient observation, nobody has questioned this. We say it is normal, it is the way of society, it is the way of our life, it is the way we must live. But if we all see together that such an imprisonment, which it is actually, that we all feel it is intolerable, not just verbally but actually, do something about it, we will create a new society, right? We will, if all of us, say we will not tolerate for a single day this routine, this monstrous activity of nine to five, however necessary, however good and pleasant, then we will bring about not only psychological revolution, but also outwardly. Right? We may agree about this, but will we do it? You might say, 'No, I can't do it because I have responsibility, I have children, I have a house and mortgage, insurance' - thank god, I haven't got any of those! And so you might say, 'Well, it is easy for you to talk about all this.' But it is easy for the speaker to talk about it because he refuses to go in that pattern. From boyhood he refused it. 我们该怎么办？ 对讲话者来说，他不会容忍这样的生活， 一分钟都不行- 对讲话者来说， 我宁可去做一些愉快的事， 有帮助的事情，必需的事情， 去挣足够的钱，等等。 但我们大部分人接受了这个牢笼， 这种常规。 对吗？ 明白么？我们接受了它。 那我们该怎么办？ 没有人， 只要你能充分... 有效地观察， 没有人质疑过这点。 我们说这很正常， 这就是社会的方式，这就是我们生活的方式， 我们必须这样生活。 但如果我们一起看到 这样的一种囚禁， 看到它实际上的样子， 我们都感到它是无法忍受的，不只是嘴上说说， 而是确实要对此做些什么， 我们就会创造一个新的社会，对不对？ 我们会的，如果我们所有人， 都说我们不会容忍的， 一天都不行， 这种例行公事，这种可怕的 朝九晚五的生活， 无论它看起来多么需要，多么美好和愉快， 那么我们就不仅仅能带来 心理上的革命，而且也能带来外在的革命。 对吗？ 我们也许同意这点，但我们会这样做吗？ 你也许会说，"不行，我做不到，因为 我有责任， 我有孩子， 我有房子和贷款， 还有保险” - 感谢上帝，那些我都没有！ 然后你也许会说， “是啊，对你来说谈论这一切很容易。” 但谈论这些之所以对讲话者来说很容易， 是因为他拒绝进入那种模式。 从童年开始他就拒绝。
7:45 Now if we all consider that such a psychological as well as physical revolution of this kind, not bloody, and all the rest of it, then we'll create quite a different society, won't we? You want others to create the society, and you can then slip into it. That's what we are all waiting for. A few struggle, work, create, and refuse to enter into this rat race, and the others say, 'Yes, after you have constructed what you think is right society then we'll join you' - but we don't do it together. That is the whole problem. Right? If we all had this, not idea but the fact, that to spend our life from nine o'clock to five o'clock, probably before that, every day of our life for 60 years and more, we would do something about it. Like, as if you refuse to have wars - you understand? - wars, killing other people in the name of your country, your God, whatever the ideal is, if you all refused to kill another, there would be no wars. Right? But we have constructed a society, built a society, based on violence, armaments, each nation protecting itself against other nations, and so we are perpetuating wars, killing your sons, your daughters, everything. And we support it. In the same way we support, maintain this imprisonment. It may be pleasant for those who have an agreeable job, but those who refuse to enter this game, they will act, they will do something. 现在如果我们都考虑实现 这样一种心理上的，乃至 物质上的革命， 并不是血腥的和其他诸如此类的， 那么我们就会创造出一个截然不同的社会， 不是吗？ 你想让别人去创造那个社会， 然后你就可以顺利进入坐享其成了。 那就是我们都在等的事。 少数人奋斗，工作，创造， 拒绝进入这种像老鼠赛跑一样的残酷竞争中， 而其他人说， “好，在你们建造了你们认为正确的社会之后， 然后我们就会加入你们” - 但我们不一起做。 这就是整个问题。 对不对？ 如果我们所有人都看到了这点， 不是持有这种想法，而是看到了这个事实， 也就是把我们的生命耗费在 朝九晚五的生活中， 也许在此之前， 在我们60年如一日或更久地重复那样的生活之前， 我们会对它做点什么。 就像，如果你拒绝战争 - 明白么？ -战争，杀害别人， 以你们的国家或上帝的名义， 不管是什么理念， 如果你们都拒绝杀害别人， 就不会有战争了。 对吧？ 但我们塑造了一个社会， 建造了一个社会，基于暴力， 基于武器装备， 每个国家保护着自己， 对抗别的国家， 所以我们让战争持续不断， 杀害你们的儿女以及所有的一切。 而且我们还支持它。 以同样的方式，我们也支持 并维系着这种禁锢。 也许对那些有着舒心工作的人们来说是快乐的， 但拒绝加入这个游戏的那些人， 他们会行动起来，他们会做些什么。
10:42 So the problem is, do we see the importance, or the necessity, of this change? After all, the human mind is not merely occupied with a particular job, pleasant or unpleasant. The human mind has the quality of other things which we disregard. We are concerned with the whole of life, not just a career, nine to five - how we live, what we do, what our thinking is, whether there is affection, care, love, compassion. All that is part of life. But we are so conditioned to this idea that we must work and create a structure of a society that demands that you work from morning till night. The speaker refuses to enter that rat race. It isn't that he has got certain gifts, or that somebody will look after him, but he refuses to enter that. I wouldn't go for a single day from nine to five for anybody, for anything. I might die, but I wouldn't do that. In the same way, I wouldn't kill another human being, whatever the circumstances. I know what you are going to say, 'What if your sister is attacked?' you know all that game. Because violence produces more violence. You are seeing that in Ireland. But we are all so timid, we are all so nervous, frightened, anxious, we want security which we think we have, which we haven't got. 所以问题是， 我们是否看到了这改变的重要性 和紧迫性？ 毕竟， 人类的头脑不仅仅是 被某项特定的工作所占据的， 不管快乐还是不快乐。 人类的头脑还具有别的品质， 我们所忽略的那些东西。 我们关心的是生命的整体， 而不仅仅是一份职业，朝九晚五 - 我们如何生活， 我们做什么， 我们的想法是什么， 有没有慈爱、关怀、爱和慈悲的存在。 所有这些都是生命的组成部分。 但我们如此局限于 我们必须工作的这个观念里， 而且还建造了一个 要求你们必须工作的社会结构， 从早到晚地工作。 讲话者拒绝加入这种老鼠赛跑。 这并不是因为他有某种天赋， 或者有人可以照顾他， 而是他拒绝加入其中。 我连一天都不会 为任何人或任何事去朝九晚五。 我也许会死，但我不会那样做。 同样地，我也不会去杀害别人。 不论是在什么样的状况下。 我知道你会说什么， “如果你的姐妹被攻击了怎么办？” 你知道所有的那些套路。 因为暴力会制造出更多的暴力。 你们可以看到这一切正在爱尔兰发生着。 但我们都如此胆怯， 我们都如此紧张、恐惧、焦虑， 我们想要安全，我们以为我们有安全， 而实际上并没有。
13:37 So will you go into this and find out if you can free yourself from that rat race, and to find out, one must exercise capacity, intelligence, not say, 'I won't do it.' You don't do it because you are intelligent, not because you are told, or you have read in some book, or some philosopher. I think it is very clear. 那么你们会不会深入这些， 去发现 你能不能把自己 从那个老鼠赛跑中解脱出来， 而要有所发现， 一个人必需运用能力与智慧， 而不只是说，“我不会那样做”。 你不会那样做，是因为你有智慧， 而不是因为别人告诉你要怎样， 或者你从某些书上或者某些哲学家那里读到了。 我想这点很清楚。
14:25 And also the questioner asks: are K's teachings therefore only for the few? This is one of the questions that is asked over and over again. What do you think? If it is for the few, it's not worth it. Wait a minute, just go slowly. The speaker says it is for everyone. But everyone is not serious, has not got the energy, because he is dissipating it in various ways. And so gradually, there are very few. You follow? So, observing it, you say it is only for the few. Whereas actually, if you apply, go into it seriously, with the spirit of investigation and wanting to live a different kind of life, it is for everyone. There is nothing secret about it. But there is great mystery, if you go beyond the limitation of thought. But we don't do any of these things, we don't test it out, we don't apply, we don't eat the food that is put before us. And the few that eat it say, 'We are the elite.' They actually are not the elite, they are only the serious people that have applied, thought about it, gone into it, seeing that it affects their daily life. It is only then one can create a different kind of society. 提问者还问道： 克的教诲因此只是对少数人的么？ 这个问题属于那种 被问过一遍又一遍的问题之一。 你们是怎么想的？ 如果是对少数人的，那就不值得了。 等一下，我们慢慢来。 讲话者说它是对每个人的。 不过不是每个人都认真， 不是每个人都有能量，因为能量在很多地方消耗掉了。 所以渐渐地， 就只有很少几个人了。 你们跟上了么？ 所以，看到了这些，你就说它只是对少数人的。 然而实际上，只要你行动起来， 认真地深入进去， 带着探索的精神， 想要过一种不同的生活， 它就是对所有人的。 它一点都不神秘。 但其中有着巨大的奥秘， 如果你们超越了思想的局限。 但我们不去做这些事情， 我们不去检验它，我们不去行动， 我们不去吃就放在眼前的食物。 那少数吃了的人 说，“我们是精英。” 他们实际上并不是精英， 他们只是一些认真的人，他们行动起来， 深入地思考过，探索过， 看到教诲改变了他们的日常生活。 只有到那时，一个人才可以创造 一种不同的社会。
17:01 Isn't insight intuition? Would you discuss this sudden clarity some of us have? What do you mean by insight, and is it a momentary thing, or can it be continuous? 洞察力是直觉吗？ 你能否讨论一下这种突然的清晰感？ 我们一些人有这种感觉。 你说的洞察力是什么意思， 它是一个瞬间的东西么， 还是可以持续的？
17:23 Shall I read that question again?

Q:Yes. Isn't insight intuition? You have heard these two words, I am sure. Would you discuss this sudden clarity some of us have? What do you mean by insight, and is it a momentary thing, or can it be continuous? 		我要把这个问题重读一遍吗？

问：好的。 洞察力是直觉吗？ 你听说过这两个词，我肯定。 你能讨论一下这种突然的清晰感么？ 我们一些人有这种感觉。 你说的洞察力是什么意思？ 它是一个瞬间的东西么， 还是可以持续的？
17:54 Right? In the various talks the speaker has given he has used the word 'insight.' That is, to see into things, into the whole movement of thought, into the whole movement, for example, of jealousy. To perceive the nature of greed, to see the whole content of sorrow. Not analysis, not exercise of intellectual capacity, nor is it the result of knowledge, knowledge being that which has been accumulated through the past as experience, stored up in the brain, therefore knowledge always goes with ignorance. There is no complete knowledge, therefore there is always knowledge and ignorance like two horses, tethered. 对吗？ 讲话者在很多次演讲中， 用过“洞察力”这个词。 也就是，去深入地看事情， 深入思想的整个运动中， 比如，深入嫉妒的整个活动中。 去体察贪婪的本质， 看到悲伤的所有内容。 不是分析， 不是智力练习， 也不是知识的结果， 知识是积累而来的， 通过过去的经验， 储存在大脑里， 所以知识 总是与愚昧相伴。 没有完备的知识存在， 所以知识和愚昧总是并存的， 像两匹马一样 栓在一起。
19:39 So, then what is insight? You understand my question? You are following this? Please, it is a hot morning, but it doesn't matter, a little bit. If the observation is not based on knowledge, or on intellectual capacity of reasoning, exploring, analysing, then what is it? That is the whole question. 那么什么是洞察力？ 你们明白我的问题么？ 你们跟上了么？ 请跟上，今天上午很热， 不过没关系，只是有点热而已。 如果观察不以知识为基础， 也不以智力上的推理、 探索、 或分析能力为基础， 那么它是什么？ 这就是整个问题。
20:24 And the questioner asks also: is it intuition? That word 'intuition' is rather a tricky word because many of us use that word. The actuality of intuition may be the result of desire. One may desire something and then a few days later you have an intuition about it. And you think that intuition is most extraordinarily important. But if you go into it rather deeply, you may find that it is based on desire, on fear, on various forms of pleasure. So one is rather doubtful about that word, specially used by those people who are rather romantic, who are rather imaginative, sentimental and wanting something. And they would certainly have intuitions, but it may be based on some obvious self-deceptive desire. So for the moment we can put aside intuition, that word. I hope I am not hurting anybody who is caught in intuitions. 提问者也问了： 它是直觉么？ “直觉”这个词真是个很狡猾的词， 因为我们很多人都在用它。 事实上直觉可能是欲望的结果。 你可能想要些什么东西， 然后过了几天，你就有了一种对它的直觉。 而你觉得这个直觉格外重要。 但如果你探索得相当深入的话， 你会发现它是建立在 欲望、恐惧 和各式各样的欢愉的基础上的。 所以我觉得直觉这个词相当可疑， 特别是那些相当浪漫的人使用这个词的时候， 那些相当富于想象力， 相当伤感并想要些什么的人。 他们当然会有直觉了， 但它也许是建立在一些 明显的自我欺骗的欲望之上的。 所以我们暂时把直觉这个词放到一旁。 我希望我没伤到任何人， 那些被直觉俘虏的人。
22:06 And if that is not so, then what is insight? That is, to perceive something instantly, which must be true, logical, sane, rational. You understand? And that insight must act instantly. It isn't that I have an insight and do nothing about it. If I have an insight, if one has an insight into the whole nature of thinking - you understand? - that is, I will explain a little bit about thinking. Thinking is the response of memory. Memory is the result of experience, knowledge, stored up in the brain. And the memory responds. Where do you live? You answer. What is your name? There's immediate response. And so on. Thought is the result, or the response, of the accumulated experience, knowledge as memory. That is simple. So, that thought, based upon, or the outcome, of knowledge, that thought is limited, because knowledge is limited. So thought can never be all-inclusive. It must always be partial, limited, based on knowledge and ignorance. Therefore it is everlastingly confined, limited, narrow. Right? Now, to have an insight into that, which means, is there an action which is not merely the repetition of thought - you're following all this? - to have an insight into, say, organisations, let's take that. Right? To have an insight into it. Which means that you are observing without memory, remembrances, without argumentation, pros and cons, just to see the whole movement and the demand for organisation. Then you have an insight into it, and from that insight you act. And that action is logical, is sane, healthy. It is not - you have an insight and then you act the opposite, then it is not insight. I wonder if you are getting all this? Sorry to be so emphatic. That's my way of doing it. 那么如果不是这样，那什么是洞察力？ 它就是，立即觉知到些什么， 所觉知的必然是真实的， 符合逻辑的，理智的，合理的。 明白么？ 而且那个洞察力必然会立即行动。 不是我先有了一种洞察， 然后对它什么也不做。 如果我有一种洞察， 如果有人有一种洞察， 洞察了思想的整个本质 - 你们明白么？ - 也就是，我会解释一下思想。 思想是记忆的反应。 记忆是经验的结果， 知识储存在大脑中， 然后记忆做出反应。 你住在哪里？你会回答。 你叫什么名字？ 马上就会有反应。如此等等。 思想是经验或知识的结果或者说反应， 作为记忆积累起来的经验和知识。 这很简单。 那么，那思想基于 或产生于知识， 那思想是有限的， 因为知识是有限的。 所以思想永远无法涵盖一切。 它永远只能是局部的，有限的， 建立在知识和愚昧之上。 所以它永远都是 受限的，有限的，狭隘的。 对不对？ 那么洞察到这些， 意味着， 有没有一种行动 不仅仅是 思想的重复 - 你们跟上了吗？ - 洞察某事，比如说 组织，让我们拿它来作例子。 好吗？洞察组织。 这就意味着你 抛开记忆观察， 没有回忆， 没有辨析，没有权衡利弊， 只是看到组织的整个运动， 及其需求。 然后你有了一份对它的洞察， 然后你就从那个洞察中行动。 那个行动是合理的， 理智的，健全的。 它不是说 -你先有了一个洞察， 然后你做出相反的行动， 那么它就不是洞察。 我想知道你们都明白这些了么？ 抱歉我总是反复强调这点。 这就是我做事的方式。
26:00 To have an insight, for example, into the wounds, hurts that one has received from childhood. You understand my question? We are all people who are hurt for various reasons, from childhood till we die there is this wound in us, psychologically. Now, to have an insight into the whole nature and structure of that hurt. Do you understand what I'm saying? Are you following all this? You are hurt, aren't you, sirs? Wounded psychologically? Play the game with me, will you also? The ball is in your court. You are hurt, obviously. You may go to a psychologist, analyst, psychotherapist, and they trace why you are hurt, from childhood, your mother was this and your father was that, or you are put on the wrong pot, or the right pot, and so on, so on, so on. (Laughter) Don't please. Go into it. And by merely looking, or seeking out the cause, the hurt is not going to be resolved. Right? It is there. And the consequences of that hurt is isolation, fear, resistance, and not to be hurt more, therefore self-enclosure. You know all this. That's the whole movement of being hurt. The hurt is the image that you have created for yourself about yourself. You understand? Right? So, as long as that image remains you will be hurt, obviously. Now, to have an insight into all that, without analysis, to see it instantly, and the very perception of that insight, which demands all your attention and energy, the hurt is dissolved. And therefore, when it is dissolved, there is no further hurt. I wonder if you get all this? 要洞察，比如说， 伤害，伤痛， 一个人从小受到的伤害。 明白我的问题吗？ 我们所有人都受过伤， 因为各种各样的原因， 从孩提时代一直到我们死去， 我们内在总是有这种创伤，心理上的。 现在，深入洞察 这伤害的整个本质和结构。 你们明白我在说什么吗？ 这些你们都跟上了吗？ 你们受伤了，不是吗，先生们？ 心理上受伤了，不是吗？ 你们也来和我一起做这个游戏，好吗？ 现在球到你们那边了。 你受伤了，很显然。 你也许会去找心理医生、心理分析师、治疗师， 而他们会从你的童年追溯你为什么会受伤， 你母亲这样，你父亲那样， 或者你被放到了错误的位置上， 或者正确的位置上，等等，等等。（笑声） 请别笑。探究一下。 仅仅通过去看，或者找到原因， 伤痛是不会被化解的。 对不对？它就在那儿。 那伤害带来的后果有 隔绝、恐惧、抗拒， 还有不想再被伤害， 因此就自我封闭。 你们知道这一切。 这就是受伤的整个过程。 受伤的是意象， 你制造的一个意象， 对你自己，关于你自己的意象。 明白么？对吗？ 所以，只要那个意象还在， 你就会受伤，显然如此。 现在，洞察到这一切， 不分析， 而是立即看到， 那份洞察的觉知本身， 需要你全部的注意力和能量， 这样伤害就化解了。 因而，当它化解了， 就不会再有进一步的伤害了。 我想知道你们明白了这一切么？
29:03 If one may ask most politely, you have heard this, have you got that insight that will dissolve your hurt completely, leaving no mark and therefore no more hurt, nobody can hurt you. You understand? Hurt you. Because the image that you have created about yourself is non-existent. Are you following all this? Are you doing it? Or are you just merely verbally paying attention to the words? 如果我可以极其委婉地问一下， 你们已经听到了这些， 你有那份洞察了么？ 那洞察会完全消除你的伤痛， 不留痕迹， 所以也不会再受伤害， 没有人可以伤害你。 明白了么？伤害你。 因为那个形象， 你制造的关于你自己的形象，不存在了。 你们跟上这些了么？ 你们在这样做么？ 或者你只是从语言上 注意到了这些词句？
30:00 Q:I don't really understand what you mean when you say we have created this hurt. 问：我不是很明白你的意思， 你说 是我们制造了这些伤害。
30:25 K:First of all, who is hurt? What do you mean by being hurt? Sir, what do you mean by being hurt? You say, 'I am hurt,' consciously you are aware of it or not. One is hurt. Now, what is that which is being hurt? Do you understand my question? Do you understand, sir? What is that which is hurt? You say, 'It's me.' What is that 'me'? It is the image you have about yourself. If I have an image about myself as a marvellous spiritual, blah, blah - eh? - and you come along and say, 'No, you are a silly ass' - I get hurt. (Laughter) That is, thought - please follow this - thought has created an image about oneself and that image is always comparing: my image is better than your image, and so on, so on, so on. So, as long as one has this image about oneself, it is going to be trodden on by somebody. And that is called hurt, wounds, psychologically. 克：首先，是谁受伤了？ 你说的受伤是什么意思？ 先生 ，你说的受伤是什么意思？ 你说，“我受伤了，” 你有意识地注意到了它，或者没有注意到。你受伤了。 那么，那个被伤害的是什么？ 明白我的问题么？ 明白么，先生？ 那个受伤的是什么？ 你说，“是我。” 那个“我”是什么？ 它是你对自己抱有的一个意象。 如果我对自己抱有一个非凡的意象， 充满灵性，诸如此类的- 嗯？- 然后你过来了，说， “不，你是个蠢蛋”- 我就受伤了。（笑声） 也就是，思想- 请跟上这点 - 思想制造了意象， 关于一个人自己的意象， 那个意象永远都在比较： 我的意象比你的更好， 如此等等。 那么，只要一个人抱有 关于他自己的这个意象， 那么它就会被别人践踏。 那就叫受伤， 心理上的伤害。
32:12 To have an insight into that means to see the whole movement, the cause and the image, and therefore the very perception of it ends the image. Do you understand this? No. No? 洞察到这点， 意味着看到这整个活动， 看到原因和意象， 然后那觉察本身就终结了意象。 明白了这点么？ 没有。不明白？
32:40 It's so hot. Sorry about the comb - I forgot. 天气太热了。 抱歉这里有把梳子- 我给忘了。
33:01 You say that organisations will not help man to find what we, Christians, call salvation. So why do you have your own organisations? 你说组织无法帮助人类 找到我们基督徒所说的救赎。 那么你为什么还有你自己的组织？
33:18 You say that organisations will not help man to find what we, Christians, call salvation. So why do you have your own organisations? 你说组织无法帮助人类 找到我们基督徒所说的救赎。 那么你为什么还有你自己的组织？
33:42 In 1925 - perhaps some of you weren't born even - In 1925 the speaker was the head of a very big vast organisation. He was the head of it, and they looked up to him with devotion - you know, all that stuff, candles, and all that. (Laughter) Please, don't laugh, we are just stating facts. And it was considered a spiritual organisation, a religious organisation. And in 1925, or was it 28, or 29 - I have forgotten, it is not important - that organisation called 'The Order of the Star' was dissolved by the speaker, because he said that any spiritual organisation of any kind is not spiritual. And he dissolved that organisation, returned the properties, the whole works of it. 1925年的时候 - 也许你们其中的一些人那时甚至还没有出生 - 在1925年，讲话者是一个 非常庞大的组织的领袖。 他曾领导它， 而大家仰视着他， 带着虔诚的热爱- 你们知道的，那套东西， 蜡烛啊，诸如此类的。（笑声） 请不要笑，我们只是在陈述事实。 它曾被认为是一个灵性组织， 一个宗教组织。 在1925年，或者是28年还是29年， - 我忘了，那不重要 - 那个被称为“世界明星社”的组织， 被讲话者解散了， 因为他说任何灵性组织， 不管是什么种类的，都不是灵性的。 于是他解散了那个组织， 归还了所有的财产，结束了与之相关的所有工作。
35:00 Now, he has - not he has - there are several Foundations, one in India, one in this country, America, and Canada. In India there are five schools, in different parts of that country, with a great deal of land. And they are schools, they are operated under the K Foundation, which is responsible for the land to see that the schools are properly... more or less in the right direction - less perhaps than more. And here also, there is a Foundation with a school, and we are hoping the school will keep in the right direction. And the Foundation is responsible to gather all these talks, tapes, publish, and so on, so on. And it is the same in America and in Canada. There is nothing spiritual about it. Right? They merely act as function. They are necessary, the law demands it. And to publish the books - you know, all the rest of it. And to see that the teachings are kept fairly pure. That is the only function of these Foundations, right? It has no other function. They are not spiritual bodies which you can join, and attain nirvana, or heaven, or whatever it is. It is very simple, very clear. Is that all right? So don't please next time ask about why do you have organisations. It is very simple: there are schools, they publish books, tapes, arrange talks, wherever I go, and some of them look after the speaker physically, because the speaker has no money. When the speaker is in India they look after him, here they look after him, when the speaker is in America they do the same. Full stop. Is that over? That is finished, isn't it? Shall we go on to the next question? 现在，他有- 不是他有 - 有几个基金会， 一个在印度， 一个在这个国家， 美国和加拿大也有。 在印度有五所学校， 分布在那个国家的不同方位， 有大片的土地。 它们是学校， 是在克氏基金会下运行的， 基金会掌管土地， 确保这些学校运作恰当， 多多少少在正确的方向上， - 或许还是太少而不是太多。 在这里也同样， 有一个基金会和一个学校， 我们希望学校可以保持正确的方向。 然后基金会负责收集所有这些演讲、 录音带、出版，等等等等。 在美国和加拿大，也是一样的情况。 其中没有任何事情与灵性有关。 对不对？ 它们只是在运作某些职能。 它们是必须的， 这是法律的要求。 要出版这些书，- 你们知道的，诸如此类的事情。 同时确保这些教诲非常纯粹地保存下来。 这是这些基金会唯一的职能，对不对？ 没有别的职能了。 它们不是灵性机构，不是那种你们可以加入， 然后达到涅槃或天堂或不管是什么的机构。 这很简单，很清楚。这样解释可以吗？ 所以下次请不要再问 为什么你有组织。 这很简单：有几所学校， 它们出版书，录音带， 安排演讲，不管我去哪里， 其中的一些人 从生活上照顾讲话者， 因为讲话者没有钱。 当讲话者在印度的时候，他们照顾他， 在这里他们照顾他， 当讲话者在美国时，他们也这么做。 句号。这个问题完了吗？ 这个问题结束了，不是吗？ 我们可以进行下一个问题了么？
38:02 Is sex incompatible with a religious life? What place has human relationship in spiritual endeavour? 性是否与 宗教生活不相容？ 人际关系在 灵性追求中有着怎样的位置？
38:16 Is sex incompatible with a religious life? What place has human relationship in spiritual endeavour? 性是否与 宗教生活不相容？ 人际关系在 灵性追求中处于怎样的位置？
38:52 First of all, why have human beings, right throughout the world made sex so important in their life? Do you understand my question? Why? Now in the West it's permissive: boys or girls of twelve, thirteen, have already sex. And one asks why have human beings throughout their activities, throughout their lives made this thing of such colossal importance? Go on, sirs, answer it. Put the question. We are sharing the question together, right? You are not just listening to a Delphic Oracle, but together we are investigating. It's your life we are looking at. 首先， 为什么人类 在全世界范围内 在生活中都把性看得如此重要？ 明白我的问题么？ 为什么？ 现在在西方性是允许的： 十二三岁的男孩或女孩 已经有性行为了。 那么我们问为什么人类 在他们所有的活动中、在他们的整个生活中 都把这件事看得如此重要？ 请继续，先生们，回答它。提出问题。 我们在一起共享这个问题，不是吗？ 你们不是仅仅在倾听什么特尔斐神谕， 而是我们在一起探索。 这是你的生活， 我们正在观察它。
40:14 There are those gurus, and there is a whole philosophy called Tantra, part of it, is based on sex. That through sex you can reach God, whatever that God be. And that's very popular. And there are those, like the monks, the Indian sanyasis, and the Buddhist priests, have denied sex, because they have all maintained that it's a waste of energy, and to serve God you must come with all your energy. Therefore deny, suppress, burn inside yourself with all the demands, but suppress it, control it. So you have the permissive and the so-called religious suppression. And those in between who enjoy everything, both sides, they have one foot in this and one foot in the other! Then they can talk about both things and see if they cannot harmonise the two together and find God, or whatever you want to find. Probably you will find at the end of it a lot of nonsense. 有那些古鲁们， 还有一整套所谓的密宗(Tantra)哲学， 它的一部分，就是建立在性之上的。 说通过性你可以接近上帝， 不管那个上帝是什么。 而这非常流行。 还有另一些人，比如僧侣， 印度的隐士(sanyasis)和佛教僧人， 否认性， 因为他们都认为 它是一种能量的浪费， 要侍奉神，你就必须 投入你所有的精力。 因此否定、压抑、 燃烧内在 所有的欲望， 只是去压抑它，控制它。 所以你们既有允许的欲望， 又有所谓的宗教禁欲。 还有那些享受一切的骑墙者， 两边都占，他们一只脚在这边，另一只脚在那边！ 然后他们就可以两边都谈论了， 看看他们能不能把两边调和到一块， 找到上帝，或随便你想找到的什么。 也许你最终找到的是一堆废话。
42:11 So, we are asking: why has man, woman made this sex business of such importance? Right? Why don't you give the same importance to love - do you understand? To compassion? To not kill? Why do you give only such immense value to sex? You are following what I am saying? You have wars, terrors, national divisions, the whole immoral society in which we live, why don't you give equal importance to all that, and not only to this? You are following my question? Why? Is it because sex is your greatest pleasure in life? The rest of your life is a bore, a travail, a struggle, a conflict, meaningless existence? And this at least gives you a certain sense of great pleasure, a sense of well being, a sense of - you know - what you call relationship and what you also call love. Right? Is that the reason why we are so sexually crazy? Go on, sirs, answer yourselves. Because we are not free in any other direction. We have to go to the office from nine to five where you are bullied, where there are bosses over you - you know, all that happens in an office, or in a factory, or in another job where there is somebody dominating you. And our minds have become mechanical - are you following all this? We repeat, repeat, repeat. We fall into a tradition, into a groove, into a rut. Our thinking is that: I am a Christian, I am a Buddhist, I am a Hindu, I am a Catholic, I worship the Pope - you know, the whole thing is clearly marked and you follow that. Or you reject all that and form your own routine. 所以，我们问： 为什么男人、女人 把性弄得这么郑重其事？ 对不对？ 为什么你们没有那么重视 爱 - 明白么？ 重视慈悲？ 重视不杀生？ 为什么你们只把性抬上了天？ 跟上我讲的了么？ 你们有战争、恐怖、 国家的分裂， 我们所处的这整个不道德的社会， 为什么你们不同样重视那一切， 而不只是重视这件事？ 你们跟着我的问题么？为什么？ 是不是因为性 是你生活中最大的享受？ 你生活的其他部分是令人厌烦的， 是辛劳、挣扎和冲突， 是毫无意义的存在？ 而这至少给了你某种 巨大的快感、一种幸福感、某种感觉， - 你们知道的 -你们所谓的关系， 你们也称之为爱。 对吗？ 这是我们对性如此疯狂的原因么？ 继续，先生们，你们自己来回答。 因为我们并不自由， 在任何其他方向上都不自由。 我们得朝九晚五地去上班， 在那里你们受到奴役， 你们的头上有老板， - 你们知道，办公室里的所有那些事情， 或者在工厂， 或者在另一份被别人支配的工作中。 我们的头脑变得机械了 - 你们跟上这些了么？ 我们重复，重复，再重复。 我们掉进传统里，掉进例行公事和陈规陋习里。 我们的思维就是那样： 我是个基督徒，我是个佛教徒，我是个印度教徒。 我是个天主教徒，我礼拜教皇- 你们知道的， 所有的事情都清楚地标明了，然后你跟着做。 或者你拒绝了所有那些， 但建立了你自己的常规。
45:41 So our minds have become slaves to various patterns of existence. Right? So it has become mechanical. And sex may be pleasurable, and gradually that too becomes mechanical. So one asks, if you want to go very deeply into it, one asks: Is love sex? Go on, ask it. Is love pleasure? Is love desire? Is love a remembrance of an incidence which you call sex, with all the imagination, the pictures, the thinking about it, is that love? Oh, for god's sake! Is love a remembrance? 然后我们的头脑就变成了 众多生存模式的奴隶。 对吗？于是它变得机械了。 性也许是快乐的， 但它渐渐地也变得机械了。 所以一个人问， 如果你们愿意探索得非常深入， 我们问： 爱是性吗？ 继续，问一问。 爱是快乐么？ 爱是欲望么？ 爱是对一次事件的记忆么， 对你们所说的性的回忆，带着所有的想象， 画面，想着它，那是爱么？ 噢，天哪！ 爱是记忆么？
47:08 And the questioner asks: Oh, lord, I have forgotten where it is. Here it is. And the questioner asks: What place has human relationship in spiritual endeavour? You see what it's reduced to? Human relationship is pleasure, sex, conflict, quarrels, divisions, you go your way, I'll go my way. You follow? That is our relationship, actual relationship in our daily life. And what place has human relationship in spiritual endeavour? Obviously the present relationship has no place whatsoever, obviously. We are jealous of each other, we want to possess each other, we want to dominate each other, and so there is antagonism between each other; one is sexually unsatisfied, therefore you go to somebody else, and in that sexual relationship there is loneliness... Right? All this, sir. And always seeking your own pleasure. Is that all love? 提问者问： 噢，天，我忘了说到哪儿了。是这个。 提问者问： 人际关系在 灵性追求中处于怎样的位置？ 你看到它被降低成什么了吗？ 人际关系是 快乐、性、冲突、 争吵、分别， 你走你的路，我走我的路。 明白吗？那就是我们的关系， 我们日常生活中的真实关系。 那么人际关系在 灵性追求中处于怎样的位置？ 显然现在的关系 没有任何位置，显然如此。 我们嫉妒彼此， 我们想要占有彼此， 我们想要控制彼此， 所以彼此之间就会有对抗； 性欲没有得到满足，你就会去找另一个人， 在那个性关系中有孤独... 对不对？这一切，先生。 而且总是追寻你自己的快乐。 那都是爱么？
49:15 So you disregard, put aside that thing called love - perhaps that is the most wonderful thing if one has it - and are so caught up in this vortex of one's own desire, of one's own pleasure. Right? So we are always wanting not only sexual satisfaction, but gratification in every direction, which is based on pleasure. And that we call love. For that love we'll kill each other, right? Love of the country. Oh, please. 所以你就漠视， 把称为爱的东西放在了一旁， - 也许那是最美妙的事情，如果一个人拥有它的话 - 然后被这个漩涡牢牢困住， 被一个人自己的欲望， 被自己的快乐所困。 对吗？ 所以我们一直都在索取， 不只是性的满足， 而且是每个方向的满足， 这些都建立在快乐之上。 我们把那称之为爱。 为了那份爱我们会杀掉对方，是吗？ 为了对国家的爱。 噢，请别这样。
50:19 So, when you're at the end of this... You see, why has man, woman, given this one thing such extraordinary importance? All the magazines, you know, all that is happening. Why? Is it man, woman, have lost their creative capacity? Not sexual capacity, you understand? Creative capacity. To be able to see, to be a light to themselves. Not to follow anybody, not to worship any image, illusion, belief. When you put aside all that and you have understood your own petty little desires, which is your own sexual demands, gratifications, then when you see all that, have an insight into all that, then out of that comes creation. It doesn't mean painting a picture, or writing a poem. That sense of ever freshness - you understand? Having a mind that is fresh, young, innocent all the time, not clouded, burdened with all kinds of memories, dissatisfactions, fears, and anxieties, you know. When you have lost all that, there is a totally different kind of mind. Then sex has its own place. But when sex becomes a means of religious endeavour - you understand what I am saying? - then we get completely bogged down. 那么，当你听完了这些... 你看到，为什么男人、女人 赋予这件事 如此非凡的重要性了吗？ 所有的杂志，你们知道，所有发生着的一切。 为什么？ 是不是因为男人、女人都丧失了他们的创造力？ 不是性能力，明白么？ 是创造的能力。 能够自己看到，做自己的光。 不追随任何人， 不崇拜任何意象、幻觉和信仰。 当你把所有那一切都丢在一旁， 当你了解了你自己的那些小小欲望， 也就是你自己在性方面的需求和满足， 然后当你看到了那一切，洞察了那一切， 那么从那里就产生了创造。 这不是要画一幅画， 或写一首诗。 那种永远新鲜的感觉- 明白么？ 有一颗新鲜的、年轻的心灵， 始终单纯赤诚，而不是阴云笼罩， 背负着各种记忆和不满、 恐惧和焦虑，你们知道的。 当你丢掉了那一切， 就有了一个完全不同的头脑。 然后性就有了它自己的位置。 但是当性变成了宗教追求的一种手段时， - 明白我在说什么吗 - 那么我们就完全陷入泥沼了。
52:48 Apparently we don't have that quality of scepticism. You understand? To be sceptical about one's own demands. To question, doubt these innumerable gurus. And doubt also becomes rather dangerous, because if you don't hold it, then you doubt everything and then there's no end. It is like having a dog on a leash: you must let it go occasionally, or often, so that the dog enjoys himself, runs about. In the same way doubt must be kept on a leash and also allowed, take away the leash, so the mind is, you know... The mind being your heart, your brain, your emotions, everything active, not just directed in one direction, which is sex, sex, sex. 显然 我们没有 那种质疑的品质。 明白么？ 要对一个人自己的需求保持质疑。 去质问、怀疑这些数不清的古鲁们。 而质疑也会变得非常危险， 因为如果你把握不住它的话， 那么你就会怀疑所有的事情，然后就没完没了了。 它就像一只被绳子拴住的狗： 你必须偶尔或经常放开它， 那狗就会自得其乐地跑来跑去。 同样地，质疑也必须被拴好， 同时也允许放出来，拿掉绳子， 所以心智是，你们知道的... 心智就是你的心灵、你的大脑、你的情感， 所有活跃的东西， 而不只是朝着一个方向， 只有性，性，性。
54:26 Can thought be aware of itself as it is taking place? Or does the awareness come after the thought? Can consciousness be aware of its whole content? 思想能在发生的时候，觉察到它自己么？ 还是觉察是产生在思想之后的？ 意识能够觉察到它的全部内容么？
54:45 I'll read it once more. Can thought be aware of itself as it is taking place? Or does the awareness come after the thought? Can consciousness be aware of its whole content? 我再念一遍。 思想能在发生的时候，觉察到它自己么？ 还是觉察是产生在思想之后的？ 意识能觉察到它的全部内容么？
55:17 Most of us are aware after the happening. Right? After the incident, after an action. Then we say, 'I should have done,' 'I shouldn't have done.' 我们大部分人是在发生后才知道的。 对吗？ 在事件发生之后，在一个行动之后。 然后我们说， “我本该这样，”“我本不该那样。”
55:43 The questioner asks: can thought be aware of itself as it arises? Not after, which is fairly simple, which is what most of us do. But the question is: can there be awareness of thought as it arises? Do you understand the question? You understand the question at least? Can you be aware - please listen to this - of your thought? That is, can thought be aware of itself, as it arises? You understand the question? That is, one's whole life is based on thought, thought recognising the emotion, the sentiment, the romantic feelings, the imagination, and so on. Thought is recognising all this, right? 'Oh, I am very emotional,' and so on. Now, thought is our instrument of all action. Right? Therefore there is no spontaneity. If you look into yourself seriously, spontaneity can only exist when there is complete, total freedom, psychologically. 提问者问： 思想能在发生的时候，觉察到它自己么？ 不是之后，那很简单， 那就是我们大部分人所做的。 但问题是： 在思想发生的时候能不能就有觉察？ 明白这个问题么？ 至少知道问题的意思吧？ 你能否觉察到- 请听好 - 你的思想？ 也就是，思想能觉察它自己么， 在思想产生的同时？ 明白问题了么？ 也就是， 一个人的整个生活 都是建立在思想上的， 思想辨识情绪， 感伤的、浪漫的感受， 幻想，如此等等。 思想辨识这一切，对么？ “噢，我非常情绪化，” 诸如此类。 那么，思想是 所有行动的工具。 对吗？ 于是就没有了自发性。 如果你认真地观察你自己， 自发性只在有完全彻底的自由的时候才能存在， 心理上的自由。
57:51 So can your mind be aware of itself as thought arises? That is, is there an awareness when you begin to be angry? You follow all this? Can there be an awareness as jealousy arises? Can there be an awareness as greed comes, be aware of that? Can there be? Or you are aware that you have been jealous, or that you have been greedy, or that you have been angry? That is fairly simple, most of us do that. But to be aware so attentively, you can see for yourself the anger coming in, the adrenaline and all the processes, the whole movement of anger. You can see greed come into being: You see something you want and - you follow? - the reaction. To be aware of that. Of course one can, as it arises. 所以你的头脑能否 在思想产生的时候觉察它自己？ 也就是说，有没有一种觉察 发生在你刚刚开始生气的时候？ 明白这些么？ 当嫉妒产生的时候能否有觉察？ 当贪婪来临的时候能否有觉知， 觉察到那些？ 能么？ 还是你意识到自己曾经嫉妒， 曾经贪婪或曾经生气？ 那相当简单，我们大部分人都那样。 但全神贯注地觉察时， 你就能自己看到自己的愤怒来了， 肾上腺素以及所有的过程， 愤怒的整个活动。 你可以看到贪婪形成了： 你看到你想要的东西- 你们跟着呢么？ - 还有反应。 觉察到那些。 当然是可以在它产生的时候就觉察到的。
59:23 Now the question is a little more difficult, more deep. Can thought - please listen to this - which is, you can be aware as anger arises, that is fairly simple, but is there an awareness of thought itself? You understand what I am saying? You are thinking now, aren't you? Or are you all absent-minded? You are thinking now, aren't you? Now, as you are thinking, find out if that thinking can be aware of itself. Not you aware of thinking - do you understand the problem? I wonder if you see this. This is really great fun if you go into it. Not only fun, it is very, very serious because we can go very, very deeply into all this. That is, you are thinking about something, about your dress, or your look, what people have said, what you are going to meet, and this and that, thinking is there. Now, take one thought and see if that thought can know itself. Ah, yes, sir, this requires tremendous attention which you are not used to. You are thinking about the dress you have had or you are going to buy. The thought that arises... Can that thought say, 'Yes, I am awake' - you understand? I see myself... Itself, not you observe the thought, because you are also thought. Do you understand? So you are not aware as thought arises, but thought itself is aware as it comes into being. I wonder if you see this. No. Right? That is one question. 现在的问题要更难一点，更深入一点了。 思想能否- 请听好 - 也就是说，你可以在愤怒产生的时候就觉察到，那相当容易， 但是否有一种觉察 是对思想本身的？ 明白我在说什么吗？ 你们正在思考，不是吗？ 还是你们都心不在焉？ 你们在思考，是吧？ 现在，既然你们在思考， 去发现那个思想能否觉知到它自己。 不是你知道在思考 - 明白这个问题么？ 我不知道你们是否明白了这点。 如果深入进去的话，这真的很有趣。 而且不只是有趣，这还非常非常严肃， 因为我们可以非常非常深地进入到所有这些当中去。 也就是，你在思考着 某些事情， 关于你的着装、你的外貌、人们说了些什么、 你将会遇到什么，这些那些， 思想就在那儿。 现在，拿出其中的一个想法， 看看那个想法能否知道它自己。 啊，是的，先生，这需要极大的关注， 而你还不习惯这样。 你在思考那件衣服的事情， 你已经有的或即将要买的衣服。 这个想法产生了... 这个想法能否对自己说，“是的，我现在醒着”- 明白么？ 我看到自己... 它自己，不是你观察这个想法， 因为你也是想法。 明白么？ 所以在思想产生的时候 你没有觉察到， 但思想自己觉察到 它正在产生。 我不知道你们是否明白这点。不明白。 对吗？这是一个问题。
1:02:06 The other is: Can consciousness be aware of its whole content? Do you understand? Consciousness - to put it very quickly and briefly - is its content, isn't it? Your belief, your name, your nationality, your prejudices, your opinions, your conclusions, your hopes, your despairs, your depression, your concern about yourself, you believe and you don't believe, you believe in being a British and not British - you follow - God or no God. All that - your anxieties, your fears, all that is the content of you, right? Your sexual demands, your urges, your pleasures - all that is your consciousness. And can that consciousness - please listen to it - be aware of its own content, as a whole, not just a part? You get the point? No, you can't. You don't do it. 另外一个是： 意识能否 觉知到它自己的全部内容？ 明白么？ 意识 - 简单明快地讲 - 就是它的内容，不是么？ 你的信念，你的名字，你的国籍， 你的偏见，你的观点，你的结论， 你的希望，你的绝望，你的沮丧， 你对自己的担心，你的信与不信， 你相信自己是个英国人或不是英国人 - 明白吧 -上帝或没有上帝。 那一切- 你的焦虑，你的恐惧， 那一切都是你的内容，对不对？ 你的性需求，你的冲动，你的快乐 - 那一切都是你的意识。 然后那意识能否- 请听好 - 觉知到它自己的内容， 作为一个整体，而不只是一部分？ 明白重点所在了么？ 不，你没有。 你们没那么做。
1:03:23 This is real meditation, you understand? Not all the nonsense that goes on. Because to see the whole of your being, not just your sexual demands, because sex isn't your only life; there are fears, death, anxiety, guilt, despair, depression - you follow? - sorrow - all that's part of your life. So, all that is your consciousness. Now, the questioner asks: can your consciousness be aware of its whole content? That means can you observe... - not you observe - is there an observation of the whole thing? One has to go very deeply into this. We haven't time, but we will go briefly into it. 这就是真正的冥想，明白么？ 不是那些一直都在讲的无稽之谈。 因为要看到你的整个存在， 而不只是你的性需求， 因为性不是你唯一的生活； 还有恐惧、死亡、焦虑、 内疚、绝望、沮丧- 明白么？ - 悲伤 - 那一切都是你生活的一部分。 所以，那一切就是你的意识。 现在，提问者问： 你的意识能否 觉察到它自己的全部内容？ 那意味着你能否观察- 不是你观察 - 是否有一种对这整件事情的观察？ 你需要非常深入地探索这点。 我们没有时间了，但我们会简要探讨一下。
1:04:40 That consciousness is put together by time, through time, through what we call evolution. You have had incidents, accidents, remembrances, racial, national, and so on, family - all that is a movement contained in consciousness. Right? And is it ever possible to be completely free of that content? Do you understand? No, you are not interested in all this. This is really very important, because otherwise we are always acting in the field of the known, the known being the unknown also, the ignorance. There is never freedom. That's, a man always living in the past, as you do. You may project that past into the future, as an ideal, as a hope, and so on, but it is still the movement of the past, modified through the present, right? So, a man who is completely, more or less living in the past, what is his mind - you understand? He may have new techniques, new opportunities to learn other forms of skills, but it is essentially, in himself, his consciousness is the movement of the past. Right? So, a man who is living in the past, or a woman - what happens to his brain, mind? It can never be free. 那个意识是由时间拼凑成的， 通过时间， 通过我们所谓的进化形成的。 你们经历了各种事件、事故，产生回忆， 种族的，国家的等等，家庭的 - 那一切都是一种运动， 包含在意识里的活动。 对吗？ 那么究竟是否可能 彻底摆脱那个内容？ 明白么？不，你们对这一切毫无兴趣。 这真的非常重要，因为 否则的话我们就总是在已知的领域中行动， 已知也是未知、也是愚昧。 永远都不会有自由。 也就是说，一个人永远都活在过去，就像你一样。 你或许把过去投射到未来， 作为一个理想、一个希望等等， 但它仍旧还是过去的活动， 通过现在调整一下，对不对？ 所以，完全地，或多或少地活在过去的人， 他的头脑是什么- 明白么？ 他也许有新技术、 新机遇，去学习其他形式的技能， 但本质上，他的内在， 他的意识是过去的活动。 对不对？ 所以，一个活在过去的男人或女人 - 他的大脑，他的头脑发生了什么？ 它永远都不会自由。
1:07:06 So, a man who enquires into this very seriously has to find out whether this whole consciousness with its content can be seen at once, which is to have total insight into this. I don't know if you have ever considered looking at anything wholly: to look at your wife, or your girl, or your husband, whatever it is, wholly, not just her face, her this or that, but the whole quality of another human being. And you can only do that when the you is not. Do you understand? When you are not centred here, me. The 'me' is very small, very petty, because the 'me' is the accumulation of all this. 所以，一个非常认真地探索这点的人 需要去发现这整个意识 连同它的内容是否可以被瞬间看到， 也就是对这点有了完整的洞察。 我不知道你们是否考虑过 完整地看待任何事情： 看待你的妻子、你的女友， 你的丈夫，不管是谁，完整地看， 不只是看她的脸，她的这个或那个， 而是另一个人的全部品质。 只有当你不在的时候你才能做到这一点。 明白么？ 当你不在这里，以自我为中心时。 这个“我”是非常狭隘、非常琐碎的， 因为这个“我”是所有这一切的积累。
1:08:20 So, when you begin to enquire into this whether it is possible to see the whole content, the movement of consciousness, which means the whole structure of the 'me.' That requires pure observation - do you understand? Not your direction, prejudice, like and dislike, and all the rest of it, but just purely to observe the vast structure, very complex. Because of its very complexity, you must come to it very simply. Right? 所以，当你开始探询这些的时候， 是否可能 看到意识的全部内容， 意识的活动， 这就意味着看到“我”的整个结构。 这需要纯然的观察- 明白么？ 不是你的方向、偏见、 喜欢和不喜欢以及诸如此类的一切， 而是只是纯粹地去观察 这个庞大的结构，非常复杂。 因为它非常复杂的特性， 你必须非常简单地靠近它。 对吗？
1:09:20 Shall I go on with one more question? I hope you aren't... 我可以继续再讲一个问题么？ 我希望你们不会...
1:09:37 I have tried all kinds of meditation, fasting, and a voluntary isolation, solitary life, but it has come to nothing. Is there one thing, or one quality, that will end my seeking and my confusion, and if there is, what am I to do? 我试过了各种形式的冥想、 斋戒， 还有一种自愿的与世隔绝， 独居的生活， 但是它什么都没有带来。 有没有一件事情或一种品质， 可以终结我的追求和我的困惑， 如果有的话，我该怎么办？
1:10:12 May I read the question again? I have tried all kinds of meditation, fasting, and a voluntary solitary life, but it has come to nothing. Is there one thing, or one quality, that will end my seeking and my confusion, and if there is, what am I to do? 我可以再念一遍问题吗？ 我尝试了各种冥想、 斋戒， 和一种自愿的独居生活， 但没有任何结果。 有没有一件事情或一种品质 可以结束我的追寻 和我的困惑， 如果有，我该如何去做？
1:10:51 You understand this question? Are you in that position? You understand the question? That is, one goes to Japan, Zen Buddhism, Zen meditation, the various forms of Tibetan, Hindu, the Christian, and all the innumerable meditations man has invented. And the questioner says, 'I have been through all that, I have done yoga of various kinds, fasted, led a solitary life trying to find out what is truth, and at the end of it all I have found nothing.' Do you understand this? You people don't understand. It isn't a tragedy to you, is it? 你们明白这个问题了吗？ 你正处于那个位置上么？ 你们明白问题了么？ 就是说，某人去了日本， 禅宗佛教，禅坐冥想， 各种形式的西藏宗教、 印度教、基督教， 和人类发明出来的 数不清的冥想方式。 然后这个提问者说， “我经历过那一切， 我做过很多种瑜伽， 斋戒过， 过独居的生活， 试图找到什么是真理， 然后到头来， 我什么都没找到。” 你们明白这个吗？ 你们这些人不明白的。 这在你们看来不是个悲剧，是不是？
1:12:08 Is there one thing, one quality, that will end my seeking and my confusion? If there is, tell me what to do? You understand the full meaning of this question? 有没有一件事情， 一种品质， 能终结我的追寻和我的困惑？ 如果有，告诉我该怎么做？ 你们明白这个问题完整的意思了吧？
1:12:43 I met a man once, he was a very old man - I was quite young - grey hair, almost dying. And he heard one of the talks and came to see me afterwards, and he said, 'I have spent 25 years of my life in solitude, in meditation. I have been married, and so on, but I left all that and for 25 years I have meditated. And I see now, that I have heard you, that I have lived in an illusion.' You understand? 25 years - you people don't know a thing. And to say to oneself, 'I have lived an illusion, I have deceived myself.' You understand? At the end of 25 years to say that. Which means a wasted life, which you are doing anyhow without meditating for 25 years. 我曾经遇到过一个人， 他是个很老的老人， - 我那时候很年轻 - 白发，快要死了。 他听了其中一场演讲后来见我， 他说，“我用了生命中25年的时间 来独居和冥想。 我结过婚，等等，不过我离开了那一切， 然后整整25年，我都在冥想。 我听了你的讲话，现在我看到了 我一直活在幻觉里。” 明白么？ 25年- 你们这些人什么都不知道。 一个人对自己说， “我一直活在幻觉里，我欺骗了自己。” 你们明白么？ 在25年的结尾这么说。 这意味一个荒废的人生， 不管怎么说，你们也正做着同样的事， 尽管没有经过25年的冥想。
1:14:08 And he asks what is the one thing, one action, one step that will dissolve my confusion, the end to my search. You understand the question? Are you in that position, any of you? Except the questioner? You understand, you have come to the end of your tether. You have read, you have walked, you have heard, you have cried, you have meditated, you have longed, you have sacrificed - you understand? Probably you haven't done any of those things. And if you have, then what is the one thing that will resolve all this? 而他问那件事情是什么， 那个行动， 那一步是什么， 可以化解我所有的困惑， 终结我的追寻。 你们明白这个问题么？ 你们中的任何一个，在那个位置上么？ 除了提问者以外？ 你知道，你已经来到了你自己束缚的尽头。 你读过，你走过，你听过， 你哭过，你冥想过， 你渴望过，你牺牲过- 明白吗？ 也许那些事情里你一件还没做过。 但如果你做过， 那么那件可以解决所有这一切的事情是什么？
1:15:25 First of all, don't seek. Do you understand what it means? Because if you seek you will find, what you find you have already sought. I wonder if you see all this? What you will find in your search is what you have projected, you being your priests, your gods, your professor, your guru, your philosophy, your experience. That projected in the future you will find, therefore a wise man doesn't seek. And the questioner says, what is the one thing? For that one thing there must be total freedom from all attachment - to your body, to your exercises, to your yoga, to your own opinion, judgements, and persons, and beliefs - complete freedom from all attachment. Right? Don't make it a sorrowful thing, it isn't. There must be no fear - wait, this is not one thing! - absolutely no psychological fear, and therefore when there is physical fear you deal with it - you understand what I am saying? When somebody is attacking you, you deal with it, but psychologically there is no fear, that means no time as tomorrow. Oh, you don't get all this. 首先，不要去寻找。 明白这是什么意思吗？ 因为如果你寻找你就会找到， 你找到的是你已经在找的东西。 我想知道你们是否看清了这一切？ 你在追寻中所找到的 是你们曾经投射出的东西， 这个你们，指的是你的牧师、 你的神、你的教授、 你的古鲁、你的哲学、 你的经验。 你将找到的，是投射到未来的东西， 因此睿智的人不寻找。 提问者还说， 那件事是什么？ 为了那一件事， 必须有彻底的 从所有的执着中解脱出来的自由 - 对你的身体、对你的练习、对你的瑜伽、 对你自己的意见、判断， 还有人们和信仰 - 彻底从所有的执着中解脱出来。 对吗？ 不要把它当做悲伤的事，它不是。 必须没有畏惧 - 等一下，这不是一回事！ - 绝对没有心理恐惧， 因此当有身体上的恐惧时， 你会解决它- 明白我在说什么吗？ 当有人攻击你时，你会应对， 但心理上没有恐惧， 那意味着没有明天这个心理时间。 噢，你们不明白这一切。
1:18:26 And the mind having understood the nature of sorrow and therefore freedom from sorrow, which doesn't mean that you are indifferent, and all the rest of it - freedom from sorrow. Right? These are only indications, not the final thing. If these don't exist, the other final thing cannot be. You understand the point? I don't think you do. Look, sir, a man, or a woman, a man has spent years and years, searching, seeking, asking, demanding, so-called sacrificing, taking vows of celibacy, poverty - you follow? - and at the end of it all he says, 'My god, I have nothing. I have ashes in my hand.' Even though they think they have in their hands, Christ, or Jesus, or the Buddha - it is still ashes. I wonder if you see all this? And such a man asks: what is the right action in my life, the right action which will be right under all circumstances? It doesn't vary from time to time according to culture, according to nation, according to education - right, precise, actual. 头脑明白了悲伤的本质， 因此从悲伤中解脱了， 但这并不意味着你变得冷漠，无动于衷， 以及诸如此类的一切- 从悲伤中解脱。 对吗？ 这些都只是表象，而不是终极的东西。 如果这些不存在， 另一个终极的事物就不可能存在。 明白这一点了么？ 我想你们没有。 看，先生，一个男人或一个女人， 一个人花了数年的时间， 搜索，追寻， 询问，请求， 所谓的牺牲， 发誓要过独身贫困的生活- 明白么？ - 然后在这一切的尽头他说， “我的天，我什么都没有。 我手上只有灰烬。” 即使他们还是觉得他们手上有 基督或者耶稣或者佛陀- 那仍旧只是灰烬。 我不知道你们明白这一切了么？ 然后这样一个人问： 什么是我人生中正确的行动？ 正确的行动意味着 在所有情况下都是正确的。 它不随着时间，也不根据文化而变化， 也不随着国家、教育而改变 - 正确，准确，真实。
1:20:33 When all this is clear that your mind is totally unattached, to itself - do you understand? - to its own body, and no fear, and the ending of sorrow, then if that is clear, the one thing is compassion. You understand? You don't. Out of all this comes compassion, then compassion is not ashes in your hand. It isn't the compassion that does social reforms, social work; the saints, it isn't the compassion of the saints, compassion of the people who go out in the war and heal people, doctors, and so on, so on. It's not that at all. It is the one answer that is true under all circumstances and therefore out of that right action, because compassion goes with intelligence. If there is no intelligence which is born out of compassion - you understand? - then you get lost in some trivialities. And the world then accepts those trivialities as being extraordinary acts of compassion. They become saints, and they become heroes, they become all kinds of idiotic recognitions of silly people. So there is one act, one quality that is supreme, and that is compassion with its intelligence. And out of that intelligence, there is right action under all circumstances. That's enough. 当这一切都清晰了， 你的头脑完全解脱了， 从对它自身的执着- 明白么？ - 从对它自己身体的执着中解脱出来， 没有恐惧， 悲伤终结了， 然后如果这些清楚了， 那件事情就是慈悲。 明白么？你们不明白。 从所有这些中就产生了慈悲， 而慈悲不再是你手中的灰烬。 慈悲不是去做社会改革和社会工作的那种怜悯； 圣人们，不是那些圣人们的怜悯， 不是那些 在战争中 去治疗的人们、医生们等等等等的怜悯。 完全不是那些。 这就是那一个 在所有情况下都正确的答案， 然后从那里就有了正确的行动， 因为慈悲与智慧同行。 如果没有智慧， 而智慧诞生于慈悲 - 你们明白么？ - 那么你就会迷失在琐事中。 然后世界就接受了那些琐事， 把它们当做慈悲的非凡行为。 他们变成了圣人，变成了英雄， 他们变成了各种各样的 被愚蠢的人们所认同的白痴榜样。 所以只有一种行动， 只有一种品质是至高无上的， 那就是慈悲及其智慧。 然后从那智慧中 就诞生了在所有情况下都正确的行动。 就讲这么多了。