克里希那穆提 - 关系中冲突的原因

Krishnamurti Subtitles

BR84T1 - 关系中冲突的原因
第一次公开演讲
布鲁克伍德公园，英国
1984年8月25日

2:01	Krishnamurti: Good Lord, there are so many people, aren’t there?	克里希那穆提：天哪，这里的人真多，不是吗？
2:24	There are going to be four talks and a couple of question and answer meetings during these ten days. I would like to remind you, if I may, that this is not an entertainment. It is not something you come for a day, or spend an hour listening to some talk, or talks and questions, but rather this is a very, very serious affair. And if you have come here out of curiosity or because you have seen something on the TV and you feel like listening to this chap, that isn’t good enough. We are here at a gathering of very serious people, at least one hopes so. And we are not trying in any way to convince you of anything, of any new theories, new conclusions, new concepts or ideals. To the speaker all those things are really an abomination, they have no meaning in daily life. And this is not something popular. Popularity is the last thing that is desired. What is important, it seems to us, is that we consider together, both objectively and subjectively, all the problems, all the conflicts, struggles, pains, sorrow, fear and so on, while we are here during these talks and question and answers. Please, bear in mind that, if one may remind you, and we shall keep on reminding you, that the speaker has no authority as a person. This is not a personality cult, or something that you agree or disagree. Because we have to exercise our brains, reason, logic, sanity. Not say, ‘I like you therefore I agree with you’, or, ‘You are some strange person therefore I disagree with you’, but rather that we are going to think over together. Not agree or disagree, but observe together the whole phenomenon of existence, our daily life, our way of living, our thoughts, our emotions, our reactions.	我们将会进行四场演讲，以及两次问答会 ——在这十天的时间里。如果可以的话，我想要提醒大家，这并不是一次娱乐。它并不是你过来待上一天，或者花上一个小时来听一些演讲，或者听一些讨论与问题，而是一件非常非常严肃的事情。如果你们来这里是出于好奇，或者因为你们在电视上看到了一些相关的东西，于是你想要来听听这个家伙的演讲，这是不够的。我们在这里聚集了一群非常严肃的人 ——至少某人希望是如此。而我们也并没有试图以任何方式来说服你任何东西，包括任何新的理论、新的结论、新的概念或新的理想。对演讲者来说，所有这些东西都是令人深恶痛绝的，它们在日常生活中没有意义。而这也不是什么时髦流行的活动。时髦流行是我们最不需要的东西。在我们看来，重要的是我们要一起去思考，同时从客观上和主观上去思考，思考所有的问题、所有的冲突、所有的斗争、痛苦、悲伤、恐惧，等等 ——当我们在这里聆听这些演讲和问答时去思考它们。请你们要将这一点牢记在心——如果允许我提醒下你们的话，而我们将会一直提醒你这一点：那就是演讲者本人并没有任何的权威。这并不是一次个人崇拜，或者某种让你去同意或反对的东西。因为我们必须要运用我们的大脑，运用它的理性、逻辑与理智。而不是说，“我喜欢你，所以我同意你的观点”，或者说，“你是个奇怪的人，所以我不同意你的看法”，而是我们要一起去仔细思考。不是去同意或不同意，而是一起去观察我们自身存在的全部现象，我们的日常生活，我们的生活方式，我们的思想，我们的情感，我们的反应。
7:09	And to enquire deeply into the whole process of living, what is happening outwardly in the world, objectively, and what is happening inwardly, subjectively. That is psychologically, or if you do not like that word ‘subjective’ or psychological states, inside the skin, not the bones and the blood and sinews and so on, but the whole unexplored, by each one of us, though specialists may have explored it superficially. But together, and the speaker means together, not that he is going to talk and put forth certain ideas, but rather together we are going to observe these extraordinary events in our life: the conflicts, the many, many human problems, the problems of relationship, why human beings get hurt, psychologically wounded. But we are also going to talk over together the whole question of fear: whether it is possible ever to be free of fear, first, not outwardly, objectively, but subjectively, inwardly, to be entirely free of fear. And we are going to talk over together the question of pleasure which human beings in different ways pursue. And also, the enormous burden of sorrow, not only of one’s own, but the sorrow of humankind.	去深入探询生活的整个过程，去客观地探询这个世界外在发生的事情，并以主观的方式去探询我们内在发生的事情。也就是心理上发生的事情，或者如果你不喜欢“主观” 或者“心理状态”这种词的话，你可以把它看作是“体内”发生的事，不是体内的骨头、血液和肌肉等等，而是那整个尚未被我们每个人探索过的领域，尽管那些专家也许已经对其进行了肤浅的探索。但我们要一起去探索，演讲者的意思是“一起”，而不是演讲者发表讲话，然后提出一些理念，而是我们要一起去观察我们生活中的这些惊人的事件：那些冲突，无数人类的问题，关系的问题，为什么人类会受到伤害，心理上的创伤。而我们同样也要一起来讨论下关于恐惧的整个问题：我们是否可能摆脱掉恐惧，首先，不是外在和客观上摆脱恐惧，而是先在主观上、在内心完全地摆脱掉恐惧。而我们也会来一起谈论一下关于「快感」的问题 ——人类在以各种方式追求着快感。我们还会来谈一下人类所背负的巨大苦难，不只是我们自己的苦难，而是全人类的苦难。
9:50	And also we are going to talk over together the question of religion. Not that which is organised, not that which you believe in or don’t believe in, but the question of what is religion, what is the state of the brain that is free and is able to perceive that which is sacred, true. And also we are going to talk over together, death, which is the lot of every human being in the world. That is one thing that is absolutely certain. And also, we are going to talk over together, meditation and so on.	此外，我们也将会一起来讨论下关于宗教的问题。不是那种组织化的宗教，不是那种你信仰或不信仰的宗教，而是关于「什么是宗教」的问题，什么才是大脑的自由状态？这样的大脑才能够感知到那个神圣与真实之物。我们还将来一起讨论一下「死亡」 ——这是世界上每一个人的宿命。「死亡」是一件绝对确定的事情。我们同样也会一起来探讨下关于冥想的问题，等等。
10:46	So we are concerned with the whole of life, not one aspect of it. Nor one particular form but the whole of our existence on this earth. And we will also talk over together what is beauty. If there is no beauty, there is no truth. Not only the beauty externally, environmentally, but also the sense of what is really beautiful. So we are going to, together, without any kind of persuasion or enticement, or reward or punishment, think together, observe together, take a very long journey into ourselves, long journey objectively in the world and also subjectively, inwardly. And to do this very carefully and minutely, precisely, there must be the quality of doubt, scepticism, questioning, never accepting anything, neither one’s own experience, or another’s or any philosophical, theoretical, ideological concepts. If we are prepared for this, each one of us, then we see for ourselves how important it is, how serious it is, not something one comes for a weekend, and it is a long holiday I believe, Bank Holiday, but rather we give our energies, and we have leisure, at least for an hour or two this morning. And talk over together these problems.	所以我们关心的是生活的全部，不是生活的某一个方面。也不是某种特定形式的生活，而是我们在这个地球上的整个的存在。而我们也将来一起讨论下什么是「美」。如果没有美，那就不会有真理。不仅仅是外在的、环境的美，也包括那种对于真正美的感知。所以我们将会一起 ——没有任何说服或引诱，没有奖励或惩罚，一起来思考，一起来观察，踏上一段探究自我的漫长旅程，这是一段漫长的旅程，我们要客观地探究这个世界，也要主观地、向内探究自己。而要非常小心地、细致地、准确地做这件事，我们就必须要有怀疑、质疑和发问的品质，永远不要接受任何东西，既不接受自己的经验，也不接受别人的经验，或者任何哲学、理论或意识形态上的概念。如果我们已经准备好这样做了，每个人都准备好了，那么我们自己就可以看到它是多么的重要，多么的严肃，它并不是我们在这里的周末消遣，我知道这是一个漫长的假日，法定假日，而是我们要付出我们的能量去做这件事，而我们有闲暇的时间，至少今天早上有一两个小时的闲暇时光可以一起来讨论一下这些问题。
14:00	Which means: one must put aside for the time being, if you will, or completely, one’s own prejudices, one’s own bias, one’s own obstinate or light opinions, because they distort, prevent, block when the accurate perception is to take place. Can we go together on this journey? Not with tremendous effort, but rather hesitantly, tentatively, not following anybody. There is no guru and all that nonsense. In so-called psychological, subjective matters there is no authority, either the authority of one’s own experience, the authority of one’s own knowledge – and all knowledge is limited. We will all go into all of this. Or obeying some concept. All this prevents, naturally, clear perception. Is this possible at all? To be free of one’s own conclusions, the concepts and images that one has built for oneself as a guide, or some ideals projected by thought in opposition or with the connivance of the present, so the brain becomes very clear, active, so that we can observe, think and take this exploration into the world outside and into ourselves.	这意味着：我们必须要暂时放下——如果你可以的话—— 或者完全地放下我们自身的偏见和成见，放下我们自身的固执或浮于表面的观点，因为它们会扭曲、阻止或阻碍准确洞察的发生。我们能够一起踏上这段旅程吗？不是凭借巨大的努力，而是相当犹豫地、试验性地去做这件事，不去跟从任何人。这里并没有什么古鲁和所有这些荒谬的东西。在所谓的“心理领域”和“主观领域”的事务上，并不存在什么权威，不管是我们自身经验的权威，还是我们自己知识的权威 ——所有的知识都是局限的。这些东西我们之后都会探讨。或者去遵循某种理念。所有这些无疑都阻碍了清晰的洞察。那么我们究竟有没有可能摆脱掉我们自身的种种结论、概念和形象 ——我们为自己创造出了这些东西，将其作为自己的向导。或者摆脱掉思想投射出来的各种理想 ——这些理想是与如今的默许纵容相对立或保持一致的，由此我们的大脑就可以变得非常清晰、活跃，这样我们就可以去观察、思考和探索这个外在的世界以及我们自己了。
17:20	That is the concern of all these talks and question and answers. There is no authority in this matter. Each one of us is responsible for his actions, for his thoughts, for the way he lives and so on. And if we want to blame others, or the environment or the society, the society is what we have made of it. The social structure is what human beings have put together through centuries. Through their ambition, through their competition, their aggressiveness, their fear, their pleasure and so on. So the society in which we live, which is corrupt, preparing for wars, is the consequence, the result of the way we live, the way we think and feel and so on.	这就是所有这些演讲和问答会所关注的东西。在这件事情上没有权威。我们每个人都需要对自己的行为、思想，以及生活方式等等负责。而如果我们想要责怪别人，责怪环境或责怪这个社会的话，我们就要明白：这个社会的模样是我们自己造成的。这种社会结构是人类历经无数世纪拼凑搭建起来的 ——经由他们的野心、竞争、侵略性、恐惧、快感等等而搭建起来的。所以我们所生活于其中的这个社会 ——它是腐败堕落的，时刻在准备着战争—— 这个社会就是我们自己生活方式，我们的思维和感受方式等等的结果与产物。
19:12	In considering all this, are we wasting our life? The wastage is conflict. The conflict in which we live perpetually from the moment we are born till we die. That is a fact. And human beings have never been able to solve their problem. Which is a very complex affair, whether human beings throughout the world, including all of us here, can ever be free from every kind of conflict. Or is it natural for human beings, both historically and actually, that we must live not only in inward conflict, but also externally, through perpetual wars, killing each other. Perhaps in the old days five or six thousand people were killed, now you can vaporise a million human beings with one bomb. And this is called progress. And every nation in the world is gathering armaments, of which you all know, supplied by this country – 80% of it goes abroad, the armaments, as America, Russia, Germany and so on.	考虑到这些以后，我们是否在浪费自己的生命？浪费就是一种冲突。我们生活在冲突之中，从我们出生起直到死亡，冲突一直持续着。这是一个事实。而人类从未能够解决他们的问题。这是一件非常复杂的事情，那就是全世界的人类，包括在座的各位，是否可能摆脱掉一切冲突？还是说，冲突是人类的自然本性，不管从历史层面来说，还是从实际层面来讲，我们都必须生活在冲突中？不仅是内在的冲突，也包括外在的冲突：无休止的战争，彼此杀戮。在古代的时候，我们或许可以在战争中杀死五六千人，而如今，你们可以用一颗炸弹让上百万人瞬间蒸发。而这被称为是“进步”。世界上的每一个国家都在积累储备武器，你们都知道这些，武器就是由这个国家（英国）提供的 ——80%的武器流向海外，提供给诸如美国、俄罗斯、德国等国家。
21:38	We have accepted this as a natural way of life: conflict, butchery, maiming each other, terrorism, and all that is happening in the world. And apparently, we don’t seem to mind. We say everything is in struggle, nature. There is struggle in nature, conflict, killing – the tiger, the deer and so on. So it is natural for human beings to kill each other, though their religion, their so-called religion, their belief says live peacefully, love one another, which has been said thousands and thousands of years before, not just Christianity. Christianity has killed probably more people than any other religious organisation.	我们已经接受了这一切，将其视为一种自然的生活方式：冲突、屠杀，自相残杀，恐怖主义，以及这个世界上所发生的一切。而很显然，我们对此似乎并不在意。我们说一切万物都在斗争，这是很自然的。自然界中有着生存斗争，冲突、捕杀 ——老虎捕杀小鹿，等等。所以人类会互相残杀，这也是自然规律，尽管他们的宗教，他们所谓的“宗教”，他们的信仰在说：要和平地生活，要彼此相爱，这些话在成千上万年前就已经说过了，不只是基督教这么说。基督教所杀死的人可能要比任何其他宗教组织都多。
23:07	So we have accepted as natural, inevitable, conflict. Conflict between each other – man, woman. And one asks, through all this long 50,000 years of evolution, we are now at the apex of so-called sophisticated human beings, is this natural, is this inevitable that we must live in conflict – right?	所以我们已经接受了冲突，将其认为是自然的、不可避免的。人与人之间的冲突——男人和女人。而我们要问：在经过了这漫长的五万年的进化之后，我们如今已经处于所谓的“高级人类”的顶点了，那么“我们必须在冲突中生活” ——这还是自然的吗？这还是不可避免的事吗？对吧？
24:08	Can we go into this together? And see if we can really, deeply understand it, not verbally or intellectually, but see the fact, the fact that one is in conflict. And whether it can possibly end. What is conflict? Do ideals bring about conflict? Do every form of the future and the present, are they responsible for our conflict? The future one does not know and the present is the past. The past is in conflict with the present and with the future. I hope one is following all this. Is conflict the duality of like and dislike, the good and the bad, what should be and what is? Does conflict arise from these factors? It is an obvious fact, if one is at all serious and aware that one lives in conflict. From childhood, the long years or short years of one’s existence, conflict seems to be one of the major factors of life. Unless one discovers for oneself the causation of this conflict, merely trimming the outward expressions of conflict will have very little significance. What is the cause of conflict? Wherever there is a cause with its effect, when the cause is understood deeply, not merely verbally, theoretically or intellectually, but as a fact in one’s life, understand it profoundly, then the cause can come to an end. And therefore conflict can come to an end.	我们可以一起来探讨它吗？然后看看我们是否能够真正地、深刻地理解它，不是口头或智力上的理解，而是看到那个事实，那个事实就是：我们处于冲突之中。那么，冲突是否可能结束呢？什么是冲突？理想是否会带来冲突？任何形式的「未来」和「现在」，它们是否应该对我们的冲突负责？「未来」是我们所不知道的东西，而「现在」，它就是「过去」「过去」正在与「现在」以及「未来」发生冲突。我希望你们都理解了这些。那么，冲突……那些二元性：喜欢和不喜欢，好的和坏的， “应该怎样”和实际模样，冲突是否就是从这些二元性因素中产生出来的？这是一个显而易见的事实，如果我们真的很认真并有所觉察的话，我们就会发现自己生活在冲突中。从小开始，不管我们活得长还是活得短，冲突似乎都是我们生活中的主要因素之一。而除非我们亲自发现了这种冲突的起因，否则仅仅是修改一下冲突的外在表现，是没有什么意义的。冲突的起因是什么？每当有了起因，就会有相应的结果，而当我们深刻了解了那个原因——不仅仅是口头上、理论上或智性上了解了它，而是将其视为自己生活中的一个事实，去深刻地了解它，那时那个原因就会结束。由此冲突便会止息。
27:55	So we are together going to find out what is the cause of conflict. The cause, the root of it. And of course, if you admit that conflict is inevitable, it is natural, for human beings for the last millennia have lived in conflict, so why shouldn’t we also? That kind of argument is rather, if I may say, rather silly and inept. But if one could go into it, examine, perceive, have an insight into the causation of conflict, and then perhaps that will end. To discover the cause, it is not a process of analysis. Analysis implies, doesn’t it, the analyser and the analysed. Right? The one who says, ‘I must find the cause of this conflict’, and then he begins to investigate as though it were something outside of him, then he analyses that. Is not the analyser the analysed? Please go into this a little bit if you will.	所以我们将要一起来发现冲突的起因是什么。它的原因，它的根源。当然了，如果你承认冲突是不可避免的，是很自然的事，因为人类数千年以来一直都生活在冲突中，所以为什么我们不应该如此呢？这样的论证恕我直言，是相当愚蠢和不恰当的。但如果我们可以去深入探讨它，去检视它、观察它，去洞悉冲突的原因，那么冲突也许就会停止了。但探索冲突的起因并不是一个分析的过程。分析就意味着有一个分析者和被分析物。对吧？有个人在说， “我必须要找出这种冲突的起因”，然后他开始去研究那个原因，就好像它是某个在他之外的东西，然后他会开始分析它。可分析者不就是那个被分析物吗？请你稍微深入一下它——如果你愿意的话。
29:54	We are asking: is not the analyser – or put it differently – is the analyser different from that which he analyses? Who is the analyser? Apart from the professional psychologist, psychiatrist, in this what we are doing now, is to understand the causation of conflict. Is that conflict, the cause, is that to be analysed? Then if you are analysing the cause, then who is the analyser? Right? Is the analyser different from that which he analyses? Do you understand my question? Am I talking to myself? Are you really interested in all this?	我们在问：那个分析者是否或者换个说法，那个分析者和他所分析的事物难道是不同的吗？谁是那个分析者？除了那些专业的心理学家和心理医生，就我们现在正在做的事情而言，我们是要去了解冲突的起因。那么那种冲突、那个起因是我们需要去分析的东西吗？如果你正在分析那个起因，那么谁才是分析者呢？对吧？分析者和他所分析的对象难道是不同的吗？你们理解我的问题了吗？我这是在自言自语吗？你们真的对这一切感兴趣吗？
31:24	Q: Yes.	听众：感兴趣。
31:25	K: Don’t, please, don’t encourage the speaker. He is not worth it. Are you really interested in all this?	克：请别急着回答，不要给演讲者打气。他不值得你这么做。你们真的对这一切有兴趣吗？
31:34	Q: Yes.	听众：有兴趣。
31:35	K: No, please, this is very serious, you understand? It is not just something for an hour. It is your life. It is your way of living, the whole question of love, tenderness, care, affection, all that is involved in this. It isn’t just agreement with the speaker which becomes rather absurd. If you are really, deeply interested in this, which is to find out for oneself, not from the speaker, but for oneself, to find out the cause of conflict. And when there is the discovery of the cause, then the effect disappears because all – any cause can be changed. If one has a toothache or a headache, it has a cause. And when you find the cause that disease disappears. Similarly, if we can find out the cause, or the causes of why we live in perpetual conflict, and to delve deeply into that, it is not a process of analysis because analysis implies a division between the analyser and the analysed. And therefore in that process of analysis there is still conflict. I hope you understand all this. But if we could observe the fact, or come upon the fact of the cause, which demands attention, care, deep urge to find out, passion to step out of this conflict – that requires energy. And analysis is a process of wastage of energy.	克：请别回答，这是一件非常严肃的事情，你明白吗？它不只是这一个小时里的事情。它是你的生活。它关乎你的生活方式，关乎爱、温柔、关怀和感情的全部问题，这一切都包含在其中。这并不只是一个赞同演讲者的问题，这就变得相当荒谬了。如果你们真的对这件事很感兴趣：那就是亲自去发现 ——不是从演讲者这里去发现，而是自己去发现那个冲突的起因。然后，当你发现了那个起因后，由起因造成的结果就会消失。因为所有的……任何起因都是可以被改变的。如果你感到牙痛或者头痛，这种疼痛是有原因的。当你找到了那个病因，疾病就会消除了。同样的，如果我们可以找出那个起因，或者原因，也就是为什么我们永远会活在冲突中？然后去深入探究它，那么这就不是一个分析的过程了，因为分析意味着「分裂」，那种分析者和被分析物之间的分裂。因此在这个分析的过程中，仍旧会有冲突。我希望你们都理解了这一切。但如果我们可以观察这个事实，或者去邂逅关于那个原因的真相，这需要我们的关注与注意，有那种想要去发现的强烈冲动，那种想要脱离这种冲突的热情 ——这需要能量。然而分析却是一个浪费能量的过程。
34:14	So is it possible to observe clearly, perceive, have an insight into the causation of conflict? If we can find out the causation, then this thing disappears altogether, the effect which is conflict.	所以我们是否可能去清楚地观察、感知、和洞悉冲突的原因？如果我们可以找出那个原因，那么这个东西就会完全消失了，也就是那个原因导致的结果——即冲突。
34:40	So we are trying – asking, not trying – we are asking: is the cause thought? Thought itself. Let me first – the speaker is putting out these things, don’t agree or disagree, we are going to examine. Is the cause this sense of duality we have, division between what I am, what I should be? The ‘should be’ is a projection of thought. That is, one does not like the way one is living, or it is painful, therefore one projects a concept of a better way of living, an ideal, and conforming oneself to that ideal, and therefore conflict. The actual and the ideal. Is that the cause – one of the causes of conflict? Which means we never face actually what is. Right? Always moving away or escaping, from actually observing the actuality, the pettiness of our life, the idiosyncrasies, and so on.	所以我们正在努力……我们正在问，不是努力——我们正在问：那个原因是不是就是「思想」？就是思想本身。让我先……演讲者正在提出这些观点，请不要同意或者不同意，我们将会来检视这件事。那个原因是否就是……我们所拥有的那种二元对立感，那种我「实际模样」和我「应该怎样」之间的分裂？「应该怎样」是思想的一种投射。也就是说，我们不喜欢自己的生活方式，或者说它令人痛苦，因此我们便投射出了一个关于更好生活方式的理念，一个理想，然后让自己去遵循那个理想，由此便产生了冲突。现实与理想的冲突。这是否就是原因——造成冲突的原因之一？这意味着我们从未真正去面对过「真实现状」。对吧？我们总是在远离或逃避事实真相，不去看我们真实的现状，我们卑微琐碎的生活，我们的习性癖好，等等。
36:43	To observe without any prejudice, opinion, without the background of one’s own culture, conditioning. Is that possible? Or is it given only to the few, to the elite, and therefore it is not something that each person can be free of? Do you understand all these questions?	去观察而没有任何的偏见和观点，也没有我们自身文化和局限的背景。这可能吗？还是说，这只适合于少数人，适合于精英分子，所以冲突并不是人人都可以摆脱的东西？你理解所有这些问题了吗？
37:29	So is one of the causes of conflict, is it time? Which is the future, the present and the past. Do you understand? All right? Are we going together a little bit at least? That is, the past, all our experience, knowledge, tradition, all the things we have learnt, which is knowledge, all that background which is the past, the tradition, which is acting now which is the present, and the future will be what we are now. Right? Tomorrow is what I am today, modified perhaps slightly on the edges, on the frills, but tomorrow will be what I am actually now. And of course, unless there is a radical change, tomorrow then is totally different. That is, all time is contained in the present. The past, the present and the future. All that is now – right? So future is now. The tomorrow is now. Is thought one of the factors of conflict? Right? We are examining, we are looking into it, we are not stating a dogmatic statement. We are asking whether thought, the whole process of thinking, is that one of the basic causes of conflict, which is also war, ultimately. Right? Therefore one has to enquire, as we did, into what is time. Time is the past, the present and the future. It is a continuous series of movements associated. So that time is the past, the present and the future. And that time is contained in the now. Is that one of the factors of conflict: time?	所以，冲突的原因之一，是不是就是「时间」？也就是未来、现在和过去。你理解了吗？你们还好吧？我们是否多多少少在一起探究它？也就是说，过去，也就是我们所有的经验、知识、传统，所有我们学过的东西 ——也就是知识，所有那些背景——也就是过去、传统，它们此刻正在运作着，它们就是「当下」，而「未来」它将会是我们现在的样子。对吧？明天的我就是今天的我，也许在边边角角的地方会稍有改变，但明天的我仍将会是我现在的模样当然了，如果有一种根本性的改变，那么我的明天就会截然不同了。换句话说，所有的时间都包含在当下之中。不管是过去、现在还是未来。所有这些全都是「现在」 ——对吧？所以未来就是现在。明天就是现在。然后，思想是否也是造成冲突的因素之一？对吗？我们正在检视它，我们正在探究它我们并没有做出什么教条式的声明。我们在问：思想是否思考的整个过程，它是否就是造成冲突的基本原因之一，冲突也就是战争，冲突最终会演变为战争。对吧？因此我们必须要去探询——正如我们所做的——去探询什么是时间。时间就是过去、现在和未来。它是一系列彼此关联的连续的运动。所以时间就是过去、现在和未来。而这个时间就蕴含在「当下」之中。而「时间」是否就是造成冲突的因素之一？
41:22	And also we are asking: is thought, the whole process of thinking, both objectively and subjectively, thinking, is that also one of the major causes of conflict? And to go into that, we have to ask: what is thinking? We spend our days and nights and years in thinking. All our actions are based on thinking. In our relationship with each other thinking plays an immense part. Thinking is part of recognition, knowledge. Thinking has done extraordinary things objectively, from the latest bomb, the atom bomb, to the most complicated ceramic structure, the great battleships, submarines, computers. And also thinking has given mankind great medicines, surgery and so on.	而我们同样也在问：思想也就是思考的整个过程 ——既包括客观的思考，也包括主观的思考，那么，思考，它是否也是造成冲突的主要原因之一呢？要探究这一点，我们就必须问一下：什么是思考？我们日日夜夜、年复一年地在思考。我们所有的行动都是基于思考的。在我们彼此之间的关系中，思考扮演了一个重大的角色。思考是我们认知和知识的一部分。思考已经在客观上做出了各种非凡惊人的事情，从最新的炸弹——原子弹，到最复杂的陶瓷品结构，那些惊人的战列舰、潜水艇，以及电脑。思考同样也赐予了人类伟大的医药、外科手术等等。
43:14	So we have to enquire: what is thinking? When the question is asked, what is thinking, are you thinking, or listening to the question, what is thinking, and observe thinking? You have understood? No, don’t agree, please, this is... Someone is asking you: what is thinking? Do you immediately find what is thinking, work at it, or enquire, search, or do you listen to the question – you understand? Listen, which means there must be a quality of silence, when you are listening – right?	所以我们必须要询问：什么是思考？当我们问了这个问题，什么是思考，你是在思考这个问题，还是在聆听这个问题，什么是思考，然后观察自己的思考？你们理解了吗？不，请不要赞同，请注意，这是某个人在问你：什么是思考？你会立刻发现什么是思考并研究它？还是说会去探询，去寻找，或者说你会聆听这个问题 ——你明白了吗？聆听，它意味着我们必须要有一种寂静的品质 ——在你聆听的时候，对吧？
44:41	We are asking: what is thinking? Probably you have never asked this question of yourself or perhaps the professionals have not written about it. Perhaps you are used to being told by the professionals what is thinking and then you will repeat. But that is not – that prevents enquiry into what is thinking, you are just merely repeating, that is not thinking. So what is thinking? What is the origin of thought? The thought that has put man on the moon, the thought that has divided the world into nationalities, the thought that has made wars, the thought between you and your wife, and husband, girl, boy and so on, what is this enormous energy of thought? Is not thinking a process of memory? Right? Process of memory. Memory is stored in the brain, memory comes with knowledge, knowledge is based on experience – right? All scientific knowledge is based on experiment, theories, hypothesis, knowledge. Always adding more and more and more. In any field, whether it be in the mathematical world, biological, or aerodynamics and so on, in every field knowledge is based on experience. When there is knowledge it is being added all the time, accumulated, therefore experience is limited, so knowledge is limited – right? both now and in the future. Because knowledge is always limited. And so memory is limited, and thus thought is limited. Anything that is limited must cause conflict – right? If one is thinking about oneself from morning till night, as most people do, their worries, their problems, their like and dislike, they are perpetually concerned with their own self, that is a very, very limited way of living, and therefore that which is limited must inevitably cause conflict. When Britain says, ‘We are British’, it is very limited, and therefore they are perpetually at war, they have lost empires – you know all that business. France is limited, and so every country, wanting security, creates boundaries of thought, culture, language, and therefore it is limited. So every form of limitation must inevitably cause conflict. And one finds security in this limitation – right? Because the brain is seeking all the time some form of security, whether the security is illusory or actual. And most of us want security, in some form of illusion. These are facts. And so thought, being always limited, it can think expansively, it can imagine the limitless horizon, limitless universe, but because it thinks, it imagines, therefore that is limited.	我们在问：什么是思考？你们可能从来没有问过自己这个问题，或者那些专业人士也许并没有写过这方面的东西。或者你也许已经习惯于让专业人士来告诉你什么才是思考，然后你会重复他们的话。但这并不是这阻碍了我们去探询什么是思考，你仅仅是在重复，但这并非思考。那么，什么才是思考呢？思想的起源是什么？思想已经把人类送上了月球，思想已经把这个世界划分成了不同的国家，思想已经造成了战争，那种你和你妻子或丈夫之间的想法，男女朋友之间的想法，等等，这种巨大的思想能量是什么呢？思考难道不是一个记忆的过程吗？对吗？记忆的过程。记忆被储存在大脑里，记忆是伴随着知识而来的，而知识是建立在经验之上的 ——对吧？所有的科学知识都是基于实验、理论和假设的，这就是知识。知识总是在不断地增加、增加、增加。在任何领域都是如此，不管是在数学的领域、生物学的领域，还是空气动力学的领域，等等，在任何领域，知识都是建立在经验之上的。当有了知识，它就会持续不断地增加并积累，因此经验是局限的，所以知识也是局限的——对吧？不管是现在的知识，还是未来的知识。因为知识永远都是局限的。因此记忆也是局限的，由此思想也是局限的。而任何局限的东西必定会造成冲突 ——对吗？如果一个人日日夜夜都在想着他自己的事 ——绝大多数人都是如此，想着他们忧虑的事情，他们的各种问题，他们的喜好和厌恶，他们永远在关心他们自己，这是一种非常非常局限的生活方式，因此局限的东西肯定会不可避免地导致冲突。当英国说，“我们是英国人”，这是非常局限的，因此他们永远在进行着战争，他们已经失去了自己的帝国——你们都知道这些事情。法国也是局限的。所以每一个国家，由于渴望安全感，就会制造出思想，文化和语言的界限，因此它是局限的。而任何形式的局限必然不可避免地会导致冲突。然而我们在这种局限中找到了安全感 ——对吧？因为大脑始终在寻找着某种形式的安全感，不管那种安全感是虚幻的还是实际的。我们大多数人都想要某种虚幻的安全感，这些都是事实。所以思想永远都是局限的，它可以去进行一些扩展性的思考，它可以去想像那无限的视野、无限的宇宙，然而因为它是在思考，它是在想像，所以那还是局限的。
50:31	So wherever there is a limitation there must be war, there must be conflict because that limitation divides, separates. Are we together in this, a little bit at least? So when you see that, will you cease to be British, will you cease to be German, French, Indian, and all that nonsense? Because then your brain is extraordinarily free from limitation, and it has got tremendous energy then. So limitation is a wastage of life. You understand this? When one is thinking about oneself, that is, how to meditate, how to become religious, how to be happy, how to be – you know? How to be free of problems, which is all thinking about oneself. That thinking about oneself is very limited, and therefore in our relationship there is always conflict. Therefore thought and time, we said, is the causation of one of the major reasons of conflict. If one understands that deeply, not verbally, not merely repeating something somebody has said, but actually your own perception, seeing the truth of it, that very perception frees the brain from conflict.	而每当有了局限，就必然会有战争，就必然会有冲突，因为那种局限会带来分裂与分隔。我们是否都理解它了，至少有一点理解了吧？所以当你看到了这一点，你会不再做一个英国人吗？你会不再做一个德国人、法国人、印度人和所有这些荒谬的东西吗？因为那时你的大脑就会无比自由，挣脱了局限，然后它就会有巨大的能量。所以，局限就是在浪费损耗生命。你们理解它了吗？当一个人在考虑他自己的事情时，也就是：如何去冥想？如何去变得虔诚？如何变得幸福？如何去变得……你知道吧？如何去摆脱掉各种问题，这些全都是在考虑自己的事。而只考虑自己，这是非常局限的，因此在我们的关系中，总是会有冲突。所以我们说了，思想和时间，是导致冲突的主要原因之一。如果我们深刻地理解了这一点，不是口头上理解，也不仅仅是重复别人说过的一些东西，而是真正地自己去洞察到它，看到这其中的真相，那么这种洞察本身就可以把大脑从冲突中解脱出来。
52:58	Then the question arises from that: is it possible in our relationship with each other – man, woman, boy and girl, all the rest of it – can we live in a relationship in which there is no shadow of conflict? Are you getting tired? Can we go on?	然后从中就会产生出一个问题：在我们彼此之间的关系中 ——男人和女人，男女朋友，等等这些—— 我们是否可能生活在一种没有丝毫冲突阴影的关系中？你们是不是有点累了？我们可以继续讲下去吗？
53:42	To understand that, we have to examine actually what our relationships are, actually, not what we think should be. The actual fact of our relationship with another, whether it be a man or woman, man and man, and so on, what is our relationship? We cannot possibly exist by ourselves. One may go to a monastery, or go off to some Asiatic country, including India, and disappear into the mountains in search of some truth, or some guru, all that business – nonsense. One cannot live on earth without relationship. Relationship is the most important thing in life. And in that relationship there is conflict, marriage or no marriage, divorce and no divorce, the whole thing. And in that relationship, what is actually taking place? Apart from sexual demands of each other, are we using each other, exploiting each other, trying to fulfil our own desires, our own urges in each other? And what is the relationship of this conflict with love? In relationship. Can the two exist together? Can jealousy, antagonism, each one pursuing his own way, each one pursuing his ambitions, his fulfilments, his urges? And sexually meeting and having children, but the conflict goes on. And in relationship, can there be an end to all this?	要理解这一点，我们就必须来检视一下我们关系的真实现状，它实际的模样，而不是我们认为它应该怎样。也就是我们和他人关系的事实真相 ——不管是男人和女人的关系，男人和男人的关系，还是其他什么关系，我们的关系是什么？我们是不可能独自孤立存在的。一个人也许可以去修道院，或者动身前往某个亚洲国家——包括印度，然后消失隐匿于深山老林中，去寻找某种真理，或某个古鲁，所有这些荒谬愚蠢之事。我们是无法脱离关系生活在这世上的。关系是生活中最重要的东西。而在那种关系中就有着冲突，结婚还是不结婚，离婚还是不离婚，所有这些事情。而在那种关系中，实际发生的是什么呢？除了那种彼此间的性需求，我们是不是在彼此利用？彼此剥削？试图利用对方来满足我们自己的渴望、我们自己的欲望？而这种冲突，它和爱的关系是什么呢？在关系中，这两者可以共存吗？嫉妒、对抗，双方都在追求自己的道路，双方都在追求他自己的野心、成就和欲望然后双方发生性关系，并生下了孩子，然而冲突却仍在继续着。那么在关系中，我们能够结束这一切吗？
57:02	Again, what is the cause of this conflict in relationship? Is it desire? Is it the obsession of possessing each other, depending on each other – ‘I can’t live without him or her’. And so this dependence implies possession, possessiveness, and where there is possessiveness there is weakness – right?	所以，我们要再次问一下：造成关系中冲突的原因是什么呢？它是欲望吗？是不是因为我们痴迷于彼此拥有对方，依赖于对方？ “没有他（她）我活不下去了”。所以这种依赖就暗示着拥有和占有，而当有了占有，就会有软弱 ——对吧？
57:53	Is the speaker telling a fairy story? Or is he describing, or stating facts? And those facts are: there is no love. We may talk about love – ‘Oh, I love her so much’ – you know all that business very well. And in that there is dependence, attachment, fear, antagonism, gradually jealousy – you follow? – the whole machinery of human relationship with all its agony, fear, loss, gain, despair, depression – you know all this. Don’t you know all this? How extraordinarily silent you are when it comes to actual facts. And how can all this end so that we have real relationship with each other, between man and woman. Is it knowledge of each other? Do look at it, please, consider it. I know my wife, which is what? When you say, ‘I know her, she is my wife’, what does that mean? Or it is my girlfriend, or whatever it is, actually. Is it all the pleasure, the pain, the anxiety, the jealousy, the struggle, with occasional flashes of tenderness? Is all that part of love? Is attachment love? Sir, I am asking these questions, go into it, find out, sirs. One is attached to one’s wife, tremendous attachment. What is implied in that attachment? One cannot stand by oneself, therefore I must depend on somebody, whether it is a husband or some psychiatrist, or some, you know, guru, and all that tommy rot! Where there is attachment there is fear of loss. Where there is attachment there is a sense of deep possessiveness, and therefore it breeds fear – you know all this.	演讲者是在讲童话故事吗？还是说他在描述或陈述一些事实？事实就是：我们并没有爱。我们也许会谈论爱 ——“噢，我是多么的爱她”—— 你们都很清楚这些事情。在那之中就有着依赖、执著、恐惧、对抗，然后逐渐产生嫉妒——你们跟上了吗？—— 人类关系的整个运作机制，及其所有的痛苦、恐惧、失去、得到、绝望和沮丧——你们都知道这一切。你们难道不知道它们吗？你们是多么的安静啊，当谈到实际的状况时，你们就沉默了。那么，这一切要如何才能结束，由此使得我们能够拥有彼此之间真正的关系，男人和女人之间真正的关系。造成冲突的原因是不是我们对彼此的认知？请真的去观察一下它，请你们去思考一下它。我熟悉我的妻子，这是什么呢？当你说，“我熟悉她，她是我的妻子”，这意味着什么呢？或者她是我的女朋友或无论是什么，它实际上意味着什么。它是否意味着所有的快感、痛苦、焦虑、嫉妒、斗争，以及偶尔闪现的柔情？这一切难道是爱的一部分吗？执著是爱吗？先生，我正在询问这些问题，请你们去探究它，去发现它吧，先生们。某人执著于他的妻子，无比的执著。这种执著中暗示了什么呢？我无法独立自主，所以我必须要依赖于某人，不管那个人是丈夫、是心理医生，还是某个……你知道的，古鲁等等所有这些荒唐的东西！而当有了执著，就会有对失去的恐惧。当有了执著，就会有一种深深的占有感，因此这种占有感便会滋生恐惧——你们都知道这些。
1:01:50	So can we look at the fact of our relationship and discover for ourselves the place of thought in relationship. As we said, thought is limited, which is a fact. And if in our relationship thought plays a prominent factor, then in that relationship, that factor is limiting, so our relationship with each other is limited, and therefore inevitably must breed conflict. There is the conflict between the Arab and the Israelis because each is clinging to his own conditioning, which is he is being programmed, each human being is programmed, like a computer. I know it sounds cruel but it is a fact. When one is told that you are an Indian, from childhood, belonging to a certain type, or certain category, socially, religiously, and you are conditioned, and for the rest of one’s life one is an Indian, or a British, or French, or German, or whatever it is. Would you like to be included Russia in this? Yes. So there it is.	所以，我们能否去观察我们关系中的事实，然后亲自去发现思想在关系中的位置。就如我们说过的：思想是局限的，这是一个事实。而如果在我们的关系中，思想扮演了一个很重要的因素，那么在那种关系中，那个因素就会制约我们，所以我们彼此间的关系就会变得局限，因此它不可避免地会滋生冲突。阿拉伯人和以色列人之间存在冲突，因为双方都执著于自身的局限，也就是说，他正在被程序化，每一个人都被程序化了，就像一台电脑一样。我知道这听起来有点残酷，但它是一个事实。当你从小就被告知说自己是一个印度人，属于某一类型或某一阶层的人，不管是社会上的划分还是宗教上的划分，那时你就被局限了，由此，在你余下的生命里，你就是一个印度人或英国人，或者法国人、德国人、无论什么人。你们想要把俄罗斯人也包括在这里面吗？好的。所以就是这么回事。
1:04:00	So our relationship which should be the most extraordinary thing in life is one of the causes of wastage of our life. We are wasting our life in our relationship. And when you really see the fact of it, give your attention to it, that is, to understand very deeply the nature of thought and time, which has nothing whatsoever to do with love. Thought and time is a movement in the brain. And love is outside of the brain. Please, go into this very carefully because what is inside the skull is very important: how it functions, what are its blockages, why it is limited, why there is this perpetual sense of chattering, thought after thought, a series of associations, reactions, responses, the whole storehouse of memory, and memory obviously is not love. Therefore love is not inside the brain, inside the skull. And when we are merely living inside the skull all the time, all the days of our life, thinking, thinking, thinking, problem after problem, which is to live inside the limitation, that must inevitably breed conflict and misery.	因此，我们的关系，它本该成为生命中最非凡的事物，现在却成了浪费损耗我们生命的原因之一。我们正在自己的关系中浪费我们的生命。而当你真正看到这个事实真相，把你的注意力集中在它上面，也就是去非常深入地了解「思想」和「时间」的本质 ——这两者和「爱」没有任何关系。思想和时间是大脑中的运动。而「爱」是在大脑之外的。请你们非常小心地去深入它，因为我们脑袋里的东西是非常重要的：它是如何运作的，它带来了怎样的阻碍，为什么它是局限的，为什么我们永远会感到它在喋喋不休，一个念头接着一个念头，一系列的联想、反应和回应，这整个记忆的仓库，而记忆很显然并不是爱。因此「爱」并不在大脑中，并不在脑袋里。而当我们只是一直活在头脑中，在我们生命中的每一天都是如此，思考，思考，还是思考，一个问题接着一个问题，也就是生活在局限之中，那么这就必然会不可避免地滋生冲突和苦难。
1:06:57	One has heard all this, if you have listened at all, and what are we going to do about it? Do we carry on the old way? Or seeing the actuality of our life, our daily life, and see the various classifications, divisions, limitations, and enquire into them, pursue them day after day, never letting one thought escape without understanding it? Or we have become so used to everything, used to our religion, used to our way of living, accepting everything. What we really want is an easy life! What we want is comfort, some kind of security, both outwardly and inwardly, biologically and objectively. We never ask is there security at all? Is there security outwardly in any nation? If, when there is security in community, in a co-operative state, or under dictatorship, totalitarian, or different kinds of dictators, is there security when there is war? Every other day they are perpetuating wars. Is there security outwardly? There is the threat. And inwardly, psychologically, is there security, which is far more important to discover first: whether there is inward, deep security, safety, protection, is there? What is security? Outwardly, you may have an insurance, mortgage, you know, all the rest, I won’t go into that. One must have outwardly security – a house, flat, tent, some kind of roof under which one sleeps and lives, clothes and all that. That one must have. Every human being in the world must have that. And that is being denied through nationalities – you understand? – through division, Britain, France, India, Russia, America, etc. So inwardly, is there security? One can invent an illusion – God, the ultimate illusion. And one can cling, one can hold on to that. And we have lived historically for millennia upon millennia in this illusion? with priests, rituals and all that business, power. Right? Power, position, status – outwardly, that is very important for people who want power. And power is strangely destructive, whether it is a political power, religious power, or the power over your wife or husband, or the power of the guru – my God, just think of it! Which is the priest and so on.	我们已经听了这些东西，如果你们真的聆听了它的话，那么我们要对此做些什么呢？我们还是会继续老样子吗？或者说，在看到了我们的生活，我们日常生活的真实模样，看到了各种分类、分裂和局限后，我们会去探询它们，去日复一日地追踪它们，绝不让任何一个念头在未被了解的情况下溜走？或者说，我们已经变得如此习惯于这一切，习惯于我们的宗教，习惯于我们的生活方式，接受了这一切。我们真正想要的是轻松的生活！我们想要的是舒服，拥有某种安全感，既包括外在的安全感，也包括内在的安全感，既有生物学上的安全感，也有客观上的安全感。我们从未问过：究竟是否存在「安全」？有哪个国家拥有外在的安全？哪怕是在某个社团、某个相互协作的州，或者在专政之下，在极权主义者或各种独裁者的统治下，我们有了安全感，然而当战争爆发后，我们还会有安全吗？每隔一天，人们都会永无休止地战争。所以有什么外在的安全可言吗？我们面临着战争的威胁。而内在来讲，从心理上来讲，是否存在安全呢？这是更为重要的东西，我们要首先去发现它：即：是否存在内在的、深层的安全、保障和保护，有吗？什么是「安全」？外在而言，你也许会有保险、抵押贷款，你知道的，等等这些东西，我就不细讲了。我们必须要有外在的安全——一座房子，一套公寓，一个帐篷，我们需要有个栖身之处，可以睡觉与生活，我们要有衣服，等等这些东西。我们必须要有这些东西。这个世界上的每一个人都必须要有它们。然而这些东西却被国籍给否定了 ——你理解了吗？—— 国家的划分否定了它们，英国、法国、印度、俄罗斯、美国，等等。所以内在而言，是否存在安全呢？我们可以发明出一个幻想 ——上帝，这个终极的幻想。然后我们可以执著于他，紧抓着他不放。纵观历史，我们数千年以来一直生活在这种幻想中，那些牧师、宗教仪式，所有这类东西，权力。对吧？权力、地位、身份 ——外在而言，它们对于那些想要权力的人来说是非常重要的。而权力很奇怪地会具有破坏性，不管是政治权力、宗教权力，还是支配你妻子或丈夫的权力，或者古鲁的权力——天哪，想想这些事情吧！也就是祭司等等。
1:12:39	So where is there security for human beings? Please ask this question of yourself. Where have you, as a human being living on this earth, which is so marvellous which is being destroyed slowly, where is there our security? Security means something permanent, something that doesn’t change, that has no disappearance, that is firm, solid, immovable. Is there such security? Because the brain needs security, otherwise it cannot function at its highest level. But it has found various forms of security: illusions, ideologies, families, nations, tribalism, various forms of outward security, but never has a human being found an inward sense of deep, abiding, unchangeable security. And is there such security? If there is, one has... if one has come upon it, then there is no fear of any kind. That is timeless.	所以人类的安全又在哪里呢？请问问你自己这个问题。作为一个生活在这地球上的人，你的安全在哪里呢？这个地球是如此的不可思议，但它正在被慢慢地摧毁，我们的安全又在哪里呢？安全意味着某种永久的东西，某种不会改变的东西，某种不会消亡的东西，它是牢固的、稳固的、固定的东西。存在这样的安全吗？因为大脑需要安全感，否则它就无法以最高水平运作。但它已经找到了各种形式的安全感：各种幻想、意识形态，家庭、国家、部落，各种形式的外在的安全感，然而从未有一个人找到过那种内心深刻的、持久的、不变的安全感。存在这样的安全感吗？如果存在的话，我们就会如果我们能邂逅它，那时我们就不会有任何恐惧了。那才是「永恒」。
1:15:09	So is there such security? Thought cannot possibly provide that security because thought, as we said, is limited. Whatever it has invented is still limited. And we have lived in the field of limitation of thought. And in that there is no possibility ever of having security, and therefore our brain is always searching, asking, questioning, demanding, fearful, uncertain, depressed – do you follow? – the whole process of our activity. And security – there is such a thing as security. But that demands a great enquiry. Security in freedom. Freedom is not from something: freedom from fear, freedom from anxiety and so on. Those are all partial, limited. Freedom is not limited. Is there such freedom? And who is asking that question? The man in prison asking, ‘Is there such freedom?’ He can only find out such freedom if he leaves the prison. But we want to live in the prison and yet we are asking for freedom. Right? This is an obvious fact. We love our prison, or we are unaware of it. And when it is pointed out, the prison, all one does is try to accept the words – you know all that business – but one never breaks the prison, never shatters the prison. And when there is freedom there is intelligence. It is that intelligence which we will talk about as we go along. That intelligence in itself is absolute security, unshakeable. For it depends on nothing, not environment, on a person, or on any kind of ideology.	所以，存在这样的安全感吗？思想是不可能提供这种安全感的，因为就如我们说过的，思想是局限的。所以它发明出来的任何事物也都是局限的。而我们就生活在思想局限的领域内。而在那之中，我们是绝不可能有安全的，因此我们的大脑总是在寻找、询问、质疑、要求、担心、不确定、沮丧 ——你跟上了吗？——我们活动的全部过程。而「安全」——的确存在「安全」这种东西。但它需要我们进行大量的探询。这种「安全」存在于自由中，自由并不是摆脱掉某个东西：摆脱恐惧，摆脱焦虑，等等。这些都是局部的、有限的。然而自由是没有局限的。存在这样的自由吗？又是谁在问这个问题？那个监狱里的人在问，“是否存在这种自由？” 然而只有当他离开了那个监狱后，他才能找到这种自由。可我们想要生活在监狱里，却又在索要自由。对吧？这是一个显而易见的事实。我们喜爱自己的监狱，或者说我们并没有意识到这个监狱。而当这一点被指出来以后——关于这个监狱的事情，我们所做的也仅仅只是试图接受那些语言文字 ——你们对此都心知肚明—— 但我们从未去逃离这个监狱，从未去摧毁这个监狱。当有了自由，就会有智慧。而这种智慧就是我们随后将会来讨论的东西。这种智慧本身就是绝对的安全，不可动摇的安全。因为它不依赖于任何东西，不依赖于环境，不依赖于某个人，也不依赖于任何意识形态。
1:18:50	So, we began this morning talking over together the enormous problem of living, which is becoming very, very, very complex. And that which is very complex must be approached very simply. Not a simple mind but the quality of humility and simplicity. Not the simplicity of clothes and all that, but the simplicity of a brain that starts a journey and must go on till it finds the end of it.	所以，我们从今天早上开始，一起讨论了关于生活的巨大问题，这个问题正在变得非常非常复杂。而对于那个非常复杂的东西，我们就必须要非常简单地来处理它。不是用一个简单的头脑来处理它，而是带着谦逊和朴素的态度来处理它。不是穿衣方面的简单朴素，等等这些，而是大脑的简单朴素，它开始了一段旅程，并且一定会继续下去，直到它发现旅程的终点为止。
1:19:50	We have talked for an hour and a quarter. I think that is enough for this morning. We shall meet tomorrow morning, if you will, and we will continue where we left off.	我们已经谈了有一小时一刻钟了。我想今天早上的演讲就到此为止吧。我们会在明天早上再次碰面——如果你愿意过来的话，然后我们会从今天结束的地方继续讲下去。