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MA7879T2 - 并非思想产物的行动
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| I hope you will not think me rude or impolite if I ask you with due courtesy why you are here. What is the reason? What made you come to listen to this speaker? Is it out of curiosity, is it out of old habit... Is it out of old habit, out of some illusory desire? Or, have you come, if one may ask, with a serious intent to hear what the speaker has to say and whether it has value, any meaning in one's daily life? And if you discover for yourself what the speaker is saying either true or false - if it is false, then you will naturally put it aside, but if it is true, sane, logical, reasonable, then you will obviously either intellectually, which is verbally, accept and do nothing about it. But whereas if you do not merely accept intellectually what is being said, and if you accept it with all your heart and mind, with your total being, then you will naturally do something about it, then you will naturally change your life radically. Because that is what we are talking about - the total transformation of man, which is you. | 我希望你们不会觉得我粗鲁或无礼 因为我想要问一下你们 ——很礼貌地问一下： 为什么你们要来这里？ 来这里的原因是什么？ 是什么东西促使你过来 聆听这位演讲者的话语？ 是出于好奇心吗？ 还是出于旧有的习惯？ 你们来这里是出于旧有的习惯吗？ 是出于某种虚无缥缈的愿望吗？ 或者，如果允许某人（即克氏）问一下的话： 还是说你们来这里 是带着一个很认真严肃的目的， 想要聆听一下演讲者所说的东西， 以及他说的东西在日常生活中是否有价值， 是否有任何意义？ 而如果你自己发现了 演讲者所说东西 是正确的或错误的 ——如果它是错误的，那么很自然地， 你就会把它丢弃了， 而如果它是正确的、明智的、 合乎逻辑的、合情合理的， 那么很显然，要么你会在思想智力上 ——也就是口头文字上——接受它， 然后就什么也不做了。 然而如果你不仅仅只是 在思想智力上接受 演讲者所说的东西， 如果你全心全意地、 用你全部的存在去接受它的话， 那么很自然地， 你就会为此做一些事情了， 那时你自然就会从根本上改变你的生活了。 因为这就是我们正在谈论的东西： 那就是去完全转变人类——也就是你。 |
| And that is important, because any new culture, because the old cultures throughout the world are dying, or decaying, or beginning to degenerate - a new culture can only come into being when there are really profoundly serious religious people, non-sectarian, who do not belong to any society, to any group, to any guru, to any particular religion, because religions as they are, have no meaning whatsoever. So, one asks, if I may, with courtesy, why you are here. I think you should know why you are here. Whether you are adding one more illusion to the already illusory life that one leads, do you understand? Whether you are making what the speaker is saying into an illusion, into a make-belief, into a theory, and being theoretical, which has very little value. So, if one may ask, why you have taken the trouble to come and listen to the speaker. Can you find out for yourself why you are here? And if you do find out, that is, if you are honest to yourself and not slightly demented, slightly neurotic, slightly hoping for some miracle to happen that will bring about a revolution, psychological revolution in society, so that you will be comfortable, you will have nice houses and everything financially, physically secure. Then if you have come with that purpose, you will be deluded. You will be deceived. | 这是很重要的， 因为任何新的文明 因为全世界旧有的文明 正在没落或衰败， 或者开始堕落了。 要让一种全新的文明出现， 只有当我们有了那些真正非常认真严肃的 虔诚之人才可以， 他们不属于任何宗派， 不属于任何社群、 团体、古鲁和特定的宗教， 因为目前这样的宗教 已经没有任何意义了。 所以，如果允许我礼貌地问一下： 你们为什么要来这里？ 我认为你应该知道为什么你会在这里。 你是否仅仅是在为 你所过的充满错觉的生活 再增添一个「错觉」？ 你理解了吗？ 你是不是在把演讲者所说的东西 变成一种「错觉」， 变成一种虚幻想象，变成一种理论， 而由于它只是理论上的， 所以它便没有什么价值了。 所以，如果允许我问一下的话， 为什么你们要不辞辛劳地 来到这里，然后聆听这位演讲者的话语。 你能够自己去搞清楚 为什么你会在这里吗？ 而如果你的确搞清楚了， 也就是说，如果你对自己很诚实， 没有丝毫的精神错乱， 没有丝毫的神经过敏， 也完全不抱希望能有什么奇迹发生 可以带来一场革命 ——一场社会的心理上的革命—— 从而让你变得舒适安逸， 拥有漂亮的房子， 并且方方面面 ——在经济上和身体物质上——都有保障。 如果你是带着这个目的过来的， 那么你将会失望。 那你就上当了。 |
| But whereas, if you have come with a serious intent, and with that serious intent there must also go hand in hand with it a quality of scepticism, a quality that questions, that demands an answer, not from the speaker, but the very challenge that you ask, that you put to yourself, that challenge demands an answer from yourself. I think it is important for us when the world is going to pieces, there is such anarchy, when everything around us is crumbling, it behoves us as serious people, to know what it is that we want, what it is that we are seeking. Most of us seek physical security - money, job, a certain physical security; and there are others who don't care so much for physical security but they want psychological security, inward security, and in the search of that security they fall into many traps: the do-gooders, the social workers, the narrow parochial sects, into a false sense of meditations, and so on, and on, and on. There are a great many traps around us. So we must ask ourselves, if I may suggest, what it is that we are trying to seek, what it is that we want, what it is that our hearts and minds demand. | 然而，如果你来这里 是带着一个严肃认真的目的， 那么和这个严肃认真的目的 相辅相成、携手并进的， 必然还有一种「怀疑」的品质， 一种「质疑」的品质， 它需要一个答案， 不是从演讲者这里获得答案， 而是你所询问的这个「挑战」本身， 这个你向自己提出的「挑战」本身， 这个挑战，它要求你自己给出一个答案来。 我认为这对于我们来说是很重要的， 因为如今这个世界正在分裂瓦解中， 存在着如此惊人的无政府状态， 我们周围的一切都在崩溃瓦解， 而作为认真严肃的人， 我们理应去知道自己想要的是什么， 我们在寻找的是什么。 我们大多数人都在寻找身体物质上的安全 ——赚钱、工作， 拥有某种程度的人身安全； 但还有另外一些人， 他们并不是很在意身体物质上的安全， 他们想要的是心理上的安全、内心的安全感， 而就在寻找这种安全感的过程中， 他们落入于很多陷阱中： 他们变成了慈善家， 变成了社会福利工作者， 加入了狭隘的地方教派， 开始进行错误的冥想， 等等，等等。 我们周围有许多的陷阱。 所以如果我可以建议下的话， 我们必须要问问自己： 我们正在努力寻找的东西是什么？ 我们想要的东西是什么？ 我们的心灵和头脑需要的是什么？ |
| As we were saying yesterday, if you have followed it and if I may go back to it a little, because we will continue with what we were going into yesterday, we were saying that action is part of life, the doing, the doing, the action in our daily, everyday, troublesome life. And we were pointing out, action born of knowledge must always be limited. Right? Because knowledge is the past, and when we act with that burden of the past then such actions are incomplete, limited, fragmentary. And is there a different kind of action, which is not fragmentary, which has no regrets, which has no sense of incompleteness? And we were saying there is such action, that is, to have total insight into the problem. We explained - if you do not mind hearing it again - that all our daily activity is either based on a principle, or an ideal, or a memory. See it in yourself, I am only describing, but the description is not the described. Right? Right, sir? The word is not the thing. So I may describe, but what is described is not that which is actually taking place. So, don't let us be deceived by the description. But the description might help you to observe what is actually taking place, knowing that the word is not the thing. Right? | 就如我们昨天所说的， 如果你已经理解了它， 如果允许我稍微回顾一下它的话， 因为我们将会继续来探讨 我们昨天所讲的东西， 昨天我们说： 「行动」就是生活的一部分， 也就是「做事」， 我们日常生活中的、 我们每天烦恼麻烦生活中的 「做事」、行动。 而我们也指出了： 那就是源自于知识的行动， 它必定永远都是局限的。 对吧？ 因为知识就是「过去」， 而当我们带着这种「过去」的重负而行动时， 这样的行动就是不完整的、 局限的、支离破碎的。 那么是否存在着一种不同的行动， 它不是支离破碎的， 它是没有后悔遗憾的， 它是没有那种不完整感的？ 而我们说：这种行动是存在的， 它就是去完全彻底地洞察那个问题。 我们已经解释过…… ——如果你们不介意再听一遍的话—— 我们说了 我们日常生活中所有的活动， 它要么是基于某种行为/道德准则， 要么是基于某个理想，要么是基于记忆的。 请在你自己身上去观察它， 我只是在描述它而已， 然而「描述」并不是那个「被描述之物」。 对吧？ 是吧，先生？ 「词语」并不是那个它所指的东西。 所以我也许可以去描述它， 但我所描述的事物， 它并不是那个真正在发生的东西。 所以，让我们不要被「描述」所欺骗误导。 但「描述」也许可以帮助你去观察 实际在发生的东西 ——在你知道了“词语并非它所指的东西”后。 对吧？ |
| If most of us are seeking psychological security, which apparently is the human endeavour, the human struggle, in our relationship with each other, however intimate or not intimate, this desire, this urge, this compulsion, to find a deep abiding psychological security which can never be disturbed, which is totally complete in itself, that is what most of us want. I do not know if you have not examined yourself and if you have, psychologically, inwardly - that is what we want. Isn't that so? And we have never questioned if there is such security. In the search for this psychological security thought has brought about all the gods. In them we have invested our urge to find security. Right? The gods, the rituals, all the whole circus that goes on in the name of religion - there we try to find security. And is there security in all the things that thought has put together? Right? Please, this is a challenge to you. You have to respond. You cannot all of you respond, that would be impossible, but you can respond to yourself. This challenge is put before you, and you have to answer it and not evade it, and if you evade it, then the consequence of that evasion, of that avoidance, leads to further illusion, further misery. Obviously. Whereas if you face this challenge and find out for oneself whether there's security psychologically, or is all psychological security an illusion. I mean by that word 'illusion,' in the course of sensory perception, when that perception is coloured by a belief, by a hope, by an unconscious desire, then that which is brought about is illusion. Have you followed all this? I doubt it. | 我们大多数人都在寻找心理上的安全， 这种寻找很显然是人类为之努力、 为之奋斗的事情， 在我们彼此间的关系中 ——不管这种关系是多么的亲密 或者不亲密， 我们都会有这种渴望、这种冲动、 这种强烈的欲望， 想要去找到某种深刻持久的 心理上的安全感 ——这种安全感永远不会被打扰， 它本身就是完全独立完整的， 这就是我们大多数人想要的东西。 我不知道你们有没有检视过自己， 如果你曾经检视过自己的心理和内心的话 ——（你会发现）这就是我们想要的东西。 难道不是这样吗？ 而我们从来没有质疑过 是否存在着这种“安全”。 在寻找这种心理上安全的过程中， 思想带来了所有各种神明。 而我们把寻求安全感的欲望 寄托在他们身上。 是吧？ 那些神明、宗教仪式， 所有那些以宗教的名义 而上演的闹剧， 我们试图在这些东西中 找到「安全」。 然而在所有这些 思想所拼凑起来的事物中， 有任何「安全」可言吗？ 对吧？ 请注意，这对于你们来说是一个「挑战」。 而你们必须要作出回应。 当然了，你们不能所有人都作出回应， 这是不现实的， 但你可以对自己作出回应。 这个挑战已经放在了你面前， 而你必须要回应它， 而不是逃避它，如果你逃避它， 那么这种逃避、这种回避的结果 将会导致更大的错觉和苦难。 这是很显然的。 然而如果你可以去面对这个「挑战」， 然后自己去发现 是否存在「心理上的安全」， 还是说所有「心理上的安全」都是错觉？ 我所说的“错觉”这个词，它的意思是： 在感官感知的过程中， 当这种感知受到了影响， 被信仰、希望所影响， 被无意识的欲望所影响， 那么这种感知所带来的东西， 它就是「错觉」。 你们都跟上这一切了吗？ 我对此持怀疑态度。 |
| We said, our minds are filled with a great many illusions. We have physical security, some of us, and the vast majority of mankind has very little physical security - that is another story. We won't go into that, why man has brought about this extraordinary division between poverty and riches, and every kind of... physical revolution has not solved it. Perhaps there is a way of solving it, which we might discuss later on, but for the moment we are not discussing, going into that. We are saying, an action born out of knowledge knowledge being that which we have accumulated, both biologically as well as psychologically, when that action is born from that which has already been experienced, known, that action must inevitably lead to further illusion. And we were saying that there is an action, as we pointed out yesterday, and if you have seriously thought about it, there is an action which is not the outcome of thought. All right? May I go on? I don't know how much you understand. I really would like to communicate this, not merely verbally, intellectually, but really out of one's heart, one's whole being, to communicate to another that there is a different way of living in which there is no conflict, no pain, no sorrow, no fear, and a quality of intelligence that is totally, completely secure. But to find that way of living one must attend, one must give attention to it. | 我们已经说过：我们的头脑充满了大量的「错觉」。 我们中的一些人拥有身体物质上的安全， 然而绝大多数人， 他们还没有身体物质上的安全 ——这是另一个故事了。 我们先不展开讲了， 为什么人类会带来这种 惊人的贫富差距， 而各种外在物质上的革命 都未能解决这一问题。 也许有一种解决之道 ——我们稍后或许可以来讨论一下它， 但现在，我们先不讨论和深入它了。 我们在说的是： 源自于「知识」的行动 ——「知识」就是我们在生物学上以及心理上 所积累起来的东西， 而当行动是源自于 那种曾经经历过的、已知的东西时， 这种行动必然不可避免地会导致更大的错觉。 而我们在说的是： 存在着一种「行动」 ——就如我们昨天所指出的那样， 如果你曾经认真严肃地思考过它， 存在着这样一种「行动」， 它并不是思想的产物。 清楚了吗？ 我可以继续讲下去吗？ 我不知道你们理解了多少。 我真的想要和你们交流一下它， 不仅仅是口头文字上的、 思想智力上的， 而是真正发自内心地、 全身心地去和另一个人交流它： 即存在着一种不同的生活方式， 在其中没有冲突、 没有痛苦、没有悲伤、没有恐惧， 在其中有着一种「智慧」的品质， 它是完全的、彻底的「安全」。 然而要找到这种生活方式， 我们必须要留心注意， 我们必须要关注它。 |
| Are you all comfortable? Yes? Because if you are not comfortable, you won't be able to attend. Right? Because we are going to talk about this quality of attention, and then we'll go, as we go along. Most of us know what concentration is. Every schoolboy is taught to concentrate on a book or something or other, so that he applies his mind to a particular thing, resisting all other invasion, all movement of thought, resisting all movement of thought, and concentrate. You know this, don't you? This is obvious. And the more that you can totally concentrate without any interference of other activities of thought, one thinks one has achieved something. We are saying attention is nothing whatsoever to do with concentration. All right? Examine it, sir, critically examine what is being said. Don't accept. Don't swallow hook, line, and the rest of it. Find out if what the speaker is saying is correct or not, correct being accurate, precise, not vague, romantic, nonsensical. Concentration emphasises, gives importance to a particular activity of thought. Right? Whereas attention is not the product of thought. Just play with it. Don't accept it. Just look at it. Because most of us know what is inattention. When you are listening to the speaker, you listen for a minute or two, or perhaps less than that, and your thoughts wander away to something else, and you try to pull it back and listen. Aren't you doing that? (Laughs) Good lord! | 你们是否都很舒适？ 你们都舒服吗？ 因为如果你不舒服的话， 你就难以保持「注意」了。 是吧？ 因为我们即将要来谈论这种「注意」的品质， 在我们进行的过程中， 我们将会来探讨一下它。 我们大多数人都知道 什么是「专注」。 每一个学童都被教导着 要去集中注意力， 专注于书本，专注于这个或那个， 由此他便可以全神贯注于 某个特定的事物， 而抵制所有其他的“侵入”， 所有的思想活动， 抵制所有其他的思想活动， 然后保持专注。 你们都知道这个，不是吗？ 这是显而易见的。 而你越是可以 完全地专注而没有任何 其他思想活动的干扰， 你就越会认为自己取得了一些成就。 而我们在说的是： 「注意」和「专注」是没有任何关系的。 懂吗？ 去检视一下它，先生，去批判性地检视一下 我所说的东西。 而不是接受它。 不要吞下鱼钩、鱼线，等等这些东西。 而是去搞清楚演讲者所说的东西是否正确， 这里「正确」的意思是：准确的、 确切的， 不是含糊不清的、不是浪漫化的、 也不是荒谬无意义的。 「专注」，它会强调 和重视 某个特定的思想活动。 对吧？ 然而「注意」并不是思想的产物。 请你们玩味一下它。 不要接受这种说法，只是去看它。 因为我们大多数人 都知道 什么是「不注意」。 当你在聆听演讲者讲话时， 你会听个一两分钟， 或者可能比这还要少， 然后你的思绪就会飘到其他地方去了， 于是你会试图把注意力收回来 继续听我讲。 你们不正是在这样做吗？ （笑）天哪！ |
| So your mind is chattering, and occasionally the chattering stops and you attend, you listen. But most of the time it's constant activity, and in that constancy there's a particular demand made by circumstances, or by yourself to apply, concentrate on a particular activity, and resist all other activity of thought. You are following all this? Right, sir? If you understand this movement that thought is bringing about a quality of concentration, and that very thought is moving away in other directions - right? - and there is an urge, a compulsion to hold the thought in a particular direction. Right? This is what is generally called concentration. Attention - to attend - in that attention, if you really attend, there is no centre from which you are attending. Right? You all look so puzzled. Sir, because it is important to understand this, because attention and inattention, - there are the two things we have to face. Right? Are you following? Am I communicating something or not at all? Tant pis. You see, have you ever given attention, with your mind, with your heart, with your nerves, with your whole being, to something in which there's no otherness, in which there is no sense of deviation or distraction? So, there are three things involved: concentration, distraction, and attention. Right? Most of us, when we are concentrating, are afraid of distraction. Right? I wish we could talk to each other quietly like this. Now, is there a distraction at all? Perhaps thought itself is a distraction. I'm going to show it to you in a minute. When you say there is a distraction, that implies thought has made up its mind to pay, concentrate on a particular object. And when there is any other kind of movement away from that, that movement is called a distraction. Right? Now, is that a distraction? We are saying there is no distraction. Right? Because, it is thought - please listen - it is thought that has said, 'I must concentrate on that,' but that very thought is moving away in another direction, and that is called distraction. But is it a distraction, because the thought has pinpointed in a certain direction, and that very thought is moving away from that. And that is generally called a distraction. Right? Why do you call it a distraction? It is still the movement of thought. Right? So, any movement of thought is another distraction. I wonder if you get this. No, you don't. | 所以你的头脑正在喋喋不休， 只有很偶尔的时候， 这种喋喋不休才会停止， 然后你才会注意、才会聆听。 但绝大多数时候，头脑都在持续活跃着， 而在头脑持续活跃的过程中， 周遭环境或者你自己 会提出一个特别的要求： 要求集中注意力、 去专注于某个特定的思想活动， 同时抵制所有其他的思想活动。 你们跟上所有这一切了吗？ 对吧，先生？ 如果你了解了这种运动： 即思想 正在带来那种 「专注」的品质， 而这个「思想」本身却正在朝着其他方向移动 ——是吧？—— 然后你会有一种欲望、一种冲动， 去控制那个思想，让它朝着特定方向移动。 是这样吧？ 这就是我们通常所说的「专注」。 而「注意」——去留心关注—— 在这种「注意」中，如果你真的去留心关注， 那时是不存在一个施行「留心关注」的中心的。 对吧？ 你们看起来都非常困惑。 先生，因为了解这一点是很重要的， 因为「注意」和「不注意」 ——这是两个我们必须要去面对的东西。 对吧？ 你们跟上了吗？ 我是否在交流传达某些东西，还是完全没有？ （法语）太糟糕了。 你瞧，你是否曾经 用你的头脑，用你的心灵，用你的神经， 用你全部的存在 去注意过某个事物， 在那之中并没有他物， 在那之中没有那种“偏离”或“分心”的感觉。 所以，这其中包含了三样东西： 专注、分心和注意。 对吧？ 我们大多数人，当我们保持专注的时候， 我们会害怕分心。 是这样吧？ 我希望我们能像这样子 安静地彼此交谈。 然而，真的存在「分心」吗？ 或许思想本身就是一种「分心」。 我很快就会向你们来展示这一点。 当你说：存在着「分心」， 这意味着思想 下定决心要 专注于某个特定的目标对象。 所以当有了任何 偏离这个目标对象的活动出现时， 这种“活动”便被称为「分心」。 对吧？ 那么，这是一种「分心」吗？ 我们在说的是：并不存在什么「分心」。 对吧？ 因为，正是「思想」——请听好了—— 正是「思想」在说， “我必须要专注于这个事物”， 然而这个思想本身却“开小差”了， 转移到别的方向上去了， 而这就被称为“分心”。 然而这是一种分心吗？ 因为「思想」已经精准地确定了一个方向， 然而这个「思想」本身却偏离了这个方向。 这就是人们通常所说的“分心”。 是这样吧？ 为什么你们要把它称为“分心”呢？ 它仍旧是思想的运动啊。 是吧？ 所以，任何思想的运动， 它都是另一种“分心”。 我不知道你们是否理解了它。 不，你们没有理解。 |
| So, what we are trying to point out is that there are two qualities of the mind: inattention in which there is no attention, which is inattention, and attention. Right? And to be aware of inattention is to be attentive in which there is no distraction. You get it? I wonder if you understand this. Because we are always struggling between the two: inattention and attention - and that takes all our energy. In meditation, for example, which is not the moment to talk about now, this is the battle that is going on: to be totally attentive and a second later - completely not attentive. Right? Now, we are saying the inattention is not a distraction, but to be aware of that lack of attention, to be aware that you are not attending, that is good enough. You understand? I wonder if you understand this. So that your mind is never in conflict, because conflict is a wastage of energy. So we are coming back. Now we have explained what attention is, not explained, the fact of attention. That when there is attention there is no centre from which you're attending as there is in concentration, which then has what you call distractions. Whereas there is attention and there is inattention. When one is aware of not being attentive, that very awareness is attention, in which there is no distraction whatsoever. I wonder if you get this. Got it, sir? Even verbally have you got it? Intellectually? Which is nothing at all, but at least it is a whisper. | 所以，我们所试图指出的是： 有这样两种头脑的品质： 「不注意」的品质——在其中没有留心注意， 也就是心不在焉——以及「注意」的品质。 对吧？ 而觉察到「不注意」的状态 ——这就是「注意」， 在其中是不存在什么“分心”的。 你们理解了吗？ 我不知道你们是否理解了它。 因为我们总是在这两者之间作斗争 ——在「不注意」和「注意」之间—— 而这消耗了我们全部的能量。 比如在冥想中， 但现在还没有到讨论这个东西（冥想）的时候， 这就是一直在进行着的斗争： 我们想要保持全然的注意， 然而转瞬之间，我们就变得完全不专心了。 是这样吧？ 而现在，我们在说的是：「不注意」 它并不是一种「分心」， 而是，只要觉察到你缺乏「注意」， 觉察到你没有在留心关注——这就足够了。 你们理解了吗？ 我不知道你们是否理解了它。 由此你的心灵就永远不会有冲突， 因为冲突是在消耗你的能量。 所以我们又回到原点了。 现在，我们已经解释了什么是「注意」， 它不是一种「解释」， 而是关于「注意」的事实真相。 也就是：当有了「注意」， 那时并不存在一个 你施行留心关注的「中心」 ——但「专注」之中就有这样的中心， 于是在「专注」中就会有你们所谓的“分心”。 然而当有了「注意」， 那么在「不注意」出现后， 当一个人觉察到自己的“不注意”， 这种觉察本身就是「注意」， 在其中是没有任何「分心」的。 我不知道你们是否理解了它。 明白了吗，先生？ 即使只是口头文字上，你们是否理解了它？ 或者思想智力上理解了它？ 虽然它（这种理解）完全没用， 但至少它能给予少许暗示。 |
| Now, will you so attend without concentration, without effort, to what is being said? That is, that there is no distraction. You may attend, listen for a minute and wander off, and be aware that you are wandering off. That very awareness of wandering off is attention. Right? Got it, sir? | 那么，你可以这样子去留心注意 演讲者所说的东西吗？ 没有专注，也没有努力。 换句话说，你没有任何的「分心」。 你或许保持着留心注意，听了一分钟， 然后就“开小差”了， 但请觉察到你正在开小差。 这种对于“开小差”的觉察， 它就是「注意」。 对吧？ 明白了吗，先生？ |
| We were saying yesterday, all life is action, whether you are sitting in a Himalayan cave as a hermit, or in a monastery, or living an ordinary life. Life, the whole of existence, is action, as whole of life is relationship. Relationship is action. And our actions, as they are now, politically, religiously - in every way - such action breeds further misery, further confusion, further sorrow, which is what is happening politically if you observe, which is what is happening religiously, with their hierarchical set up - 'you will eventually reach illumination, do this, this, this, and you will get it.' The carrot before the donkey! And we are questioning the whole activity of what is called action. You understand? We are questioning it, we are saying that action based on a principle, ideal, a remembrance, a memory, knowledge, such action is fragmentary, incomplete, and therefore it will inevitably lead to further misery, further sorrow, further confusion, which is what is happening in our daily life, if you observe. Whereas there is another action if you are attending - please attend - if you are not attending, if your thought is wandering off, be aware of it, and that very awareness of your inattention is to attend to what is being said. Hai capito? Have you understood? | 昨天我们在说： 所有的生活都是「行动」， 无论你是作为一名隐士 在喜马拉雅山的山洞里打坐， 还是过着修道院的生活， 或者过着普通人的生活。 生活，生活中的一切内容，它就是「行动」， 因为生活中的一切都是「关系」。 「关系」就是行动。 而像我们现在这样的行动 ——政治上的行动、宗教上的行动， 各个领域中的行动—— 这样的行动 它滋生了更大的痛苦、 困惑和悲伤， 如果你观察一下， 这就是如今政治领域正在发生的事情， 也是宗教领域正在发生的事情， 宗教也建立起了等级制度 ——“你最终将会达到‘开悟’， 你要这样做、那样做，然后你就会达到它。” 就像在驴子眼前放个胡萝卜一样！ 而我们正在质疑 人们称之为“行动”的全部活动。 你们理解了吗？ 我们正在质疑它， 我们说：基于行动/道德准则， 基于理想，基于回忆、记忆和知识的行动， 这样的行动是支离破碎的、不完整的， 因此它将不可避免地导致更大的痛苦、 更大的悲伤、更大的混乱困惑， 这就是我们日常生活中正在发生的事情 ——如果你观察一下的话。 然而，还存在着另外一种「行动」， 如果你在留心注意的话 ——请你保持注意—— 如果你没有在留心注意，如果你的思想在“开小差”， 那么请觉察意识到它（开小差）， 然后这种对于你的「不注意」的觉察本身， 就是在留心注意 对方的讲话内容。 你明白了吗？（意大利语） 你理解了吗？ |
| So, we are saying that there is an action that is not based on knowledge. For that, to understand it much more deeply than yesterday, we must go into the whole question of what is thinking, what is thought, why human beings throughout the world have given such extraordinary importance to thought. You give importance to thought, don't you? Everything that you do is based on thought - the job, the technological knowledge, the gods, the churches - everything is built by thought. Right, sirs? Do you question that? Thought is the outcome of memory, is the response of memory. Right? If you are in a state of amnesia, you couldn't think, but as you are not - I hope you are not - and as you are not, your thinking is the result of centuries of experience, accumulated knowledge which is stored up in the brain - which is so obvious. If you have gone into it, looked at yourself, your actions, repetitive, occasionally free, constantly caught in a routine, in a groove, and if you observe your own thinking, you will see that your thought is a material process, which is the outcome of knowledge. Right? It is a material process. It is not something extraordinarily super spiritual. Right? Right, sirs? | 所以，我们在说：存在着这样一种行动， 它并不是建立在知识之上的。 因此，为了能够比昨天更深入地了解它， 我们必须要探究关于“什么是思考？ ” “什么是思想？ ”的整个问题， 为什么全世界的人 如此极度地重视「思想」？ 你们都很重视思想，不是吗？ 你们所做的一切事情都是基于思想的 ——无论是工作也好、科技知识也好、 神明也好、教会也好 ——一切事物都是思想所构建起来的。 对吧，先生们？ 你们会质疑这一点吗？ 思想就是「记忆」的产物， 思想就是「记忆」的反应。 是吧？ 如果你有「失忆症」的症状， 你就无法去思考了， 但因为你们没有失忆症 ——我希望你们都没有—— 由于你们并没有失忆症， 所以你们的思考是无数世纪以来的经验， 以及积累起来的知识的产物 ——这些经验/知识被储存在了大脑中， 这是显而易见的事情。 如果你曾经探究过它， 曾经观察过自己， （你会发现）你的行动是重复性的， 虽然偶尔也会有自由， 但它一直陷入于例行公事、陷入于习惯中， 如果你观察一下你自己的思考， 你会看到你的思想 是一个物质化的过程， 它是知识的结果。 对吧？ 它是一个物质化的过程。 它并不是某种非凡的“超灵性”的东西。 对吧？ 是吧，先生们？ |
| Thought is always active. It is never still, and man has said, you must make it still in order to... - you understand? - in order to find some higher spiritual consciousness, which I doubt. There's no higher spiritual consciousness, there is only consciousness. Man has invented super, super, super consciousness, which is, that invention is the product of thought. And people who talk about super-consciousness are worshipped, made into extraordinary gurus, because you also want super-consciousness. But you never examine that thought has produced this whole area of consciousness. Whatever it thinks is still part of that consciousness. You understand this? Are we moving along together, or are you tired? If you are, let us take a rest. I can go on talking to myself, because I am investigating as I go along. If you are tired, please take a rest, because we are asking your brain to think anew, to look at things afresh, not in the old traditional way, to look at your life as it is anew, afresh, and that is a challenge that the brain may get tired of. It wants, says, give me a moment, let me be quiet so that I can recapture. | 思想总是在活跃着。 它一刻都不会停止， 但人们说： 你必须要让思想安静下来，由此才能 你们明白了吧？ 由此才能发现某种更高的“灵性意识” ——然而这正是我所怀疑的。 并不存在什么“更高的灵性意识”， 存在的只有「意识」。 人类已经发明了超意识、超超意识， 然而这种「发明」只是思想的产物。 而那些高谈阔论“超意识”的人 会受到人们的崇拜， 人们把他们奉为了不起的古鲁， 因为你同样也想要“超意识”。 但你从来没有检视过它： 那就是，是思想创造出了 这整个意识的领域。 无论思想去想什么东西， 那个东西仍旧是那种意识的一部分。 你们理解它了吗？ 我们正在一起前行吗， 还是说你们感到疲倦了？ 如果你们累了，我们就休息一下吧。 我可以继续自言自语， 因为我正在一边前行一边探究。 但如果你们累了，那就休息下吧， 因为我们正在问： 你的大脑能够重新去思考， 去“只如初见”地观察事物， 而不是以旧有传统的方式去看它， 去观察你的生活 ——就好像它是全新、崭新的东西一样， 这是一个挑战， 而大脑可能会厌倦这种挑战。 它想要……它会说：给我一点儿时间， 让我安静下来，这样我就可以重温「过去」。 |
| So, we are saying that thought has created our society and all the miseries contained in that society: the class division, the rich man, the poor man, the man of power, the man of position, the man of greatness, and the poor, the downtrodden, and all that. And all the gods on the earth are created by thought; the temples in which the gods are supposed to live are the construction of thought. All the rituals, the dogmas, the beliefs, the puja that you perform everyday in the hope of having some kind of peace, and all the so-called meditations, the transcendental and the other nonsensical meditations, are based on thought, and thought is always limited. Right? There is no limitless thought. Thought can think it is limitless, that it can find the immeasurable, that is part of its illusion, because thought is the outcome of knowledge, memory, and therefore it is time-binding, and therefore limited. Right? Are you attending to this? Do you listen to this? When I ask a question, your thought comes into activity, and it is beginning to ask, search to find the answer, and to find the answer it goes back to memory - where did I read, who told me? You follow? The activity goes on. Whereas if you are asked a question that you do not know and you cannot find it in books, from your guru, from anything, then your mind naturally, your brain naturally says: I really don't know. Right? Are you in that position? You follow? Can you ever say to yourself, 'I don't know'? Because that quality of mind that says, 'I don't know,' is not seeking to know, because the moment it seeks, thought is in operation and then it will project what it wants, and will say, 'I have found it.' You understand all this? Are you getting tired? | 所以，我们正在说： 思想已经创造出了我们这个社会， 以及社会中所包含的一切痛苦不幸： 阶层的划分， 有钱人和穷人，有权力的人，有地位的人， 显赫之人，以及贫穷的、 受践踏的人，等等这些。 而这个地球上所有的神明，都是思想创造出来的； 那些神庙 ——据说神明都住在里面， 它们也是思想所构建起来的。 所有的宗教仪式、教义教条、信仰、 和你们每天练习的印度教礼拜 ——你们希望通过它来获得某种平静， 以及所有所谓的“冥想”， 超觉静坐，和其他那些荒谬的冥想， 它们全都是建立在「思想」之上的， 而「思想」永远都是局限的。 对吧？ 并不存在“没有局限”的思想。 思想可以认为自己是“无限”的， 认为它可以找到那个「不可量度的事物」， 但这个事物仍旧是它幻想的一部分， 因为「思想」就是知识、记忆的产物， 所以它是被时间束缚、 因而是局限的。 对吧？ 你们正保持注意吗？ 你在聆听它吗？ 当我问了一个问题， 你的思想便会活跃起来， 然后它开始询问、 开始寻找那个答案， 而当他找到了答案后， 它就又返回到记忆中去了 ——我曾经在哪里读到过它， 谁曾经告诉过我这个？ 你跟上了吗？ 思想在活跃着。 然而如果有人问了你一个 你并不知道的问题， 你无法在书本中找到答案， 也无法从你的古鲁、从任何东西那里找到答案， 那么很自然地，你的头脑， 你的大脑自然就会说： 我其实并不知道。 对吧？ 你是这种情况吗？ 你们跟上了吗？ 你能否对自己说，“我不知道”？ 因为当头脑说 “我不知道”时，这样头脑具有一种品质： 那就是它没有寻求去知晓， 因为一旦它去寻找，思想就会开始运转了， 然后思想就会投射出它想要的东西， 然后说，“我已经找到答案了。 ” 你们理解这一切了吗？ 你们是不是有点累了？ |
| So, to enquire is to have a mind that doesn't know. And we are enquiring into an action of which we are not aware at all. We know our actions based on memory, that is simple, clear. And we know the technological activity of knowledge, the accumulation of thousands of people, scientists, working, accumulating. And from that accumulation they have created the extraordinary things, the most marvellous surgery, the most delicate extraordinary things they are doing. And also technologically, they are preparing destructions of war, material for war; and also thought has created the illusions - right? 'I believe in god, I am a nationalist, I belong to this party which is going to save mankind, my guru is the most marvellous entity,' and so on, and on, and on. All that is the movement of thought. So, whatever thought, in its action must inevitably be limited. Now, have you an insight into that? You understand? If you attend very carefully to what is being said then you will see the whole movement of thought: the hidden thoughts, the open thoughts, the thoughts that are extraordinarily secretive, hidden, doesn't want to be open, the whole structure and nature of thought. When you have an insight into it, thought gives itself its own place. You get what I am saying? Have you got what I am saying? | 所以，要去「探询」，就要拥有一个“一无所知”的头脑。 而我们正在探询一种「行动」： 这种行动是我们完全不知道的。 我们只知道自己的行动是基于「记忆」的， 这是很简单、很明显的。 我们也知道知识在科技上的活动， 成千上万人积累起来的东西， 那些科学家们，不停工作，持续积累。 然后从那种「积累物」中， 我们创造出了各种非凡的事物， 无比令人惊叹的外科手术。 他们在做的是极其精巧非凡的事情。 同样的，在科技领域， 人们正在准备着毁灭性的战争工具， 那些用于战争的军备物资； 而思想同样也创造出了各种「错觉」 ——是吧？ “我相信神， 我是一个国家主义者， 我属于这个政党，这个政党将会拯救全人类， 我的古鲁是最了不起的人”， 等等，等等。 所有这些都是「思想的运动」。 所以，无论思想做出什么样的行动， 都必然不可避免地是受限的。 现在，你们能洞察到这一点吗？ 你们理解了吗？ 如果你非常小心地 留心注意了我所说的东西， 那么你就会看到思想的全部运动了： 那些隐秘的思想，那些公开的思想， 以及那些极其秘密的、 隐藏着的、不想要曝光出来的思想， 思想的整个结构与本质。 当你洞察到它， 那么思想就会给予自身应有的位置。 你们领会我在说的东西了吗？ 你们明白我在说的东西吗？ |
| The meaning of the word 'art' means to put everything in its right place, the art of living, not the painting and sculptures, that has its own art, but we are talking about the art of living, and in there, art means to put all things in their place so as to give order. So, the art of living is for thought to find out its own place. Have you understood it? Can you do it? That is, to give knowledge its right place, and psychologically knowledge has no place. Have you understood, madame? No? At least somebody says she doesn't. I am glad. | 「艺术」这个词的意思 就是要把每一样事物 放置在它正确合理的位置上， 比如「生活的艺术」， 不是绘画和雕塑， 这些东西有其自身的艺术， 但我们在谈论的是「生活的艺术」， 在其中，艺术的意思是：将所有的事物 放置在属于它们的位置上， 从而带来「秩序」。 所以，生活的艺术就是：思想要找到 属于它自己的位置。 你理解它了吗？ 你能够这样子去做吗？ 换句话说，要赋予「知识」其正确合理的位置， 而在心理上，则没有「知识」的一席之地。 这位夫人，你理解了吗？ 不理解吗？ 至少有人告诉我说她还没理解。 我感到很高兴。 |
| I think most of us have never looked at the movement of thought. Right? Most of us have never asked what is thinking, why has man given such extraordinary importance to thinking. And the very process of thinking born of experience, knowledge and memory, stored in the brain, that process of thinking is always limited. Right? Is that clear? Thought is limited. Thought is fragmentary. Fragment, I mean, something broken, like a vase when you break it there are pieces of it. So, thought is broken, limited. Right? Because it is born out of knowledge, and knowledge is the past, knowledge is not the whole. Right? Are you... do you see it? It can never be the whole. So, thought, whatever it does, must be limited, and any action born out of that limitation must have regret, confusion, feeling of guilt, anxiety, and never ending conflict, because thought in its action is limited. Right? Is this clear? Clear not verbally, inside, you know it as you know your language, as you know your eyes, your face, you know it. | 我认为我们大多数人从未观察过思想的运动。 对吧？ 我们大多数人从未问过：什么是「思考」？ 以及为什么人类要如此极度地重视「思考」？ 思考的过程本身 ——思考源自于储存在大脑中的经验、知识和记忆—— 这个思考的过程永远都是局限的。 对吧？ 这一点清楚了吗？ 思想是局限的。 思想是支离破碎的。 我所说的“破碎”的意思是： 某个东西被打破了，就像一个花瓶， 当你把花瓶打破，花瓶就会变成碎片了。 所以思想是支离破碎的、局限的。 对吧？因为它是源自于知识的， 而知识就是「过去」， 知识并不是「整体」。 对吧？ 你们是否…… 你们有没有看到这一点？ 它（知识）永远不可能是完整的。 所以，思想，无论它做什么， 必定都是局限的， 而任何源自于这种「局限」的行动， 都必然会有懊悔、困惑， 负罪感、焦虑，以及永无止尽的冲突， 因为思想的行动是局限的。 对吧？ 这一点清楚了吗？ 不是口头文字上清楚了它， 而是在内心，你知道了它， 就像你知道你的语言文字一样， 就像你知道你的眼睛、你的脸， 你很了解它们。 |
| So, thought can never lead to the immeasurable, that which isn't measurable. Thought is measurable. Right? And therefore that which is measurable is limited. Though you can measure it - 100 yards, it is still limited. Right? So, when thought seeks illumination, tries to meditate, that meditation, that struggle, all that you go through is always limited and therefore broken up, fragmentary. Right, sir? | 所以，思想是永远无法导向 那个「不可度量的事物」的， 那个不能被度量的事物。 而思想是可以被度量的。 对吧？ 所以，一个可被度量的事物是有限的。 尽管你可以度量它 ——它可能有100码，但它仍旧是有限的。 是吧？ 因此，当思想去寻求「开悟」，试图去冥想时， 那种冥想、那种努力，你所经历的一切 它们永远都是局限的，因而是破碎的、碎片化的。 对吧，先生？ |
| Now, we are saying there is an action that is not born of thought. Are you interested? Now will you pay attention? That means you have no centre from which you are listening. If you are listening from a centre you have already brought in the sense of distraction. You understand this? So, can you attend? We are saying there is an action that is not of time. Again, I mustn't introduce time for the moment, because that leads to something else, we will talk about it. There is an action which is not the outcome of memory. I am pointing out to something else. I will come back to it. In your relationship with another, however intimate, or not intimate, when memory operates in our relationship, what takes place? There is inevitably division. Right? Haven't you noticed it? You are related to your husband, wife, or girl, or whatever it is, and in that relationship there is the whole movement of thought, which has built up, built, out of constant contact with each other, a sense of pictures, images, which are memories. Right? And those memories, those pictures, those images, divide you and your husband, girl, or boy. So there is always a division. Right? So, we are asking from that - we won't go more deeply into it - we are asking from that: is love a remembrance? Right? When one says to one's wife, or husband, or girl, whatever it is, 'I love you,' - is that a remembrance? Or when you say, I love your god, your image, tremendous emotional devotion, is that love? We will go into this question much more deeply another time. What we are pointing out is that where there is the activity of thought, thought itself being limited, must bring about division, national, political, religious - the whole structure of man's activity, which is destroying the world. You go up to the moon and plant a flag up there - there is a limited action. When you worship your petty little god round the corner, which has been put together by thought, that is a limited action. So, when you have an insight into that - insight being: the mind comprehends the whole picture, the whole structure and nature of thought, then thought comes to its own limited place. Have you got it? Have you understood some of this? Come on, sirs! So, when you have understood that, | 而现在，我们在说的是：存在着一种「行动」， 这种「行动」并非源自于思想。 你们对这个感兴趣吗？ 你们现在可以保持「注意」吗？ 这意味着你并没有一个 你施行「聆听」的中心。 如果你是从一个“中心”出发去聆听的话。 你就已经引入了那种“分心”的感觉。 你理解它了吗？ 所以，你能够去「注意」吗？ 我们说：存在着一种「行动」， 它不是属于「时间」的。 不过，我暂时还不能引入「时间」这个话题， 因为这会把演讲导向其他的内容， 我们之后会来讨论它的。 存在着一种「行动」，它并不是「记忆」的产物。 但我现在要指出一些其他东西。 我之后再回过来讲这个（这种行动）。 在你和他人的关系中 ——不管是多么亲密的关系， 或者不亲密， 当记忆在我们的关系中运作起来， 那时会发生什么？ 那时不可避免地会有「分裂」。 是吧？ 你难道没有注意到它吗？ 你和你的丈夫、妻子、女朋友 或者无论什么人保持着关系， 在那种关系中， 就有着思想的整个运动， 这种运动是经由你们彼此之间 持续不断的交往接触而建立、发展起来的， 然后你会对他有一个意象、一个印象， 它们就是「记忆」。 对吧？ 而这些记忆、这些意象、这些印象， 它将你和你的丈夫、 女朋友或男朋友分开来了。 因此总是会有一种「分裂」。 是吧？ 所以，我们就要从这里开始发问了 ——但我们不会太过深入地探讨它—— 我们要从这里开始提问：「爱」是记忆吗？ 对吧？ 当一个人对自己的妻子或丈夫， 或者女朋友，或者无论什么人说： “我爱你”——这是不是一种「记忆」？ 或者当你说：我爱你们的「神」、你们的「神像」， 那种巨大的虔诚奉献的情感，它是「爱」吗？ 我们下次将会更加深入地来探讨这个问题。 而现在我们要指出的是： 当有了思想的活动， 由于思想本身是局限的， 所以它必定会带来分裂， 国家的、政治的、宗教上的分裂 ——人类活动的整个结构， 而它正在摧毁这个世界。 你们登上了月球，然后在那里插上了一面国旗 ——这也是一种局限性的行为。 当你崇拜角落里那个你卑微的神明 ——这个神明是由思想所拼凑起来的—— 这也是一种局限的行动。 所以当你洞察到这一点 ——这里「洞察」的意思是： 头脑理解了思想的整个画面， 思想的全部结构与本质， 然后思想就会回到 它自己有限的位置上。 你们明白它了吗？ 你们是否理解了其中的一些？ 加油啊，先生们！ 所以，当你们明白了这一点， |
| when thought has understood its own limited place, then action is not the outcome of thought. Then action is the outcome of that total insight of the nature of thought. Has somebody got it? Have you understood all this? Probably I should read to you the Bhagavad Gita, and then you will all be happy, or read some commentaries on commentaries on commentaries. But this needs your active co-operation to find this out. You have to think, you have to work, which is to work to find out how you think, how your whole life is based on thinking. You have to catch a bus, but catching the bus has its right thought, right place, but when thought involves into the whole psychological structure of man, then thought has limited the psyche of man. You understand this? | 当思想了解了它自身应有的有限位置， 那时行动就不会是思想的产物。 那时行动就是 对于思想本质完全洞察的结果。 有人明白它了吗？ 你们都理解这一切了吗？ 或许我应该给你们读一下《薄伽梵歌》， 然后你们都会很高兴了， 或者读一些评注书籍，或者评注的评注。 然而这件事情需要你们积极主动的配合， 由此才能发现它。 你必须要去思考， 你必须要去工作， 也就是努力去搞清楚 你是如何思考的， 你的整个生活是如何建立在思考之上的。 你必须要去赶公共汽车， 赶公共汽车也需要正确的思考， 这里思想有其正确合理的位置， 然而当思想涉足了 人类的整个心理结构时， 那时思想就会限制人类的心智。 你们理解这点了吗？ |
| So, sirs and ladies, another five minutes more. I do not know how much you are learning, learning - not accumulating knowledge and memory, learning to find out this quality of insight from which action takes place. You see, what we are really saying is that man has extraordinary capacities - man, woman too, please! We're not - women's lib. Man has extraordinary capacities, and those capacities are limited by thought. And if thought is given its right place, it releases a tremendous energy, not to do more mischief, but to live a life in which there is no shadow of conflict, a life that is supremely excellent, a life that has this extraordinary quality of compassion, love. That is why one has to understand the nature of thought. Thought is not love. And when one worships the intellect, as you all do, because when you are studying, or reading, or being lectured to about the Gita, the Upanishads, the various commentaries, you are encouraging the intellectual capacity and therefore denying love. | 所以，女士们、先生们， 我们还有五分钟时间了。 我不知道你们学会了多少， 是「学习」——而不是积累知识与记忆， 学习，然后去发现 这种洞察的品质， 从这种洞察中，就会产生出「行动」。 你瞧，我们真正在说的是： 人类（man）拥有非凡惊人的能力 ——这里的人类（man）也包括女人（woman），不好意思！ 我们并没有……现在有妇女解放运动。 人类拥有非凡惊人的能力， 然而这些能力却被「思想」所制约了。 而如果我们能给予「思想」其正确合理的位置， 那它就能够释放出无比巨大的能量， 不是去惹出更多的麻烦， 而是能够去过一种 没有丝毫冲突阴影的生活， 一种无比卓越的生活， 一种有着「慈悲」和「爱」的非凡品质的生活。 这就是为什么我们必须要了解思想本质的原因。 思想并不是「爱」。 而当我们崇拜智力， 你们全都是崇拜智力的， 因为当你在学习、 或者阅读，或者被教授 关于《薄伽梵歌》、《奥义书》的东西， 或者各种评注时， 你就是在鼓励着智性的能力， 因此你否定了「爱」。 |
| We mustn't sit too long silently, it can lead to deception. | 我们绝不能静坐太久了， 那样会导致自欺欺人的。 |
