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SD70T2 - 人类的心灵能否彻底摆脱恐惧？
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| Krishnamurti: One has to be serious. It is only those who are really, vitally serious, can live properly, can live a life that is complete and whole. And that seriousness doesn’t exclude joy, enjoyment. But as long as there is fear, one cannot possibly be serious, or enjoy, know what it means to have great joy. And fear seems to be one of the most common things in life, and strangely, we have accepted it as a way of life, as we have accepted violence in all its various forms as a way of life, we have also accepted, and have got used to, being psychologically as well as physically, afraid. | 人必须认真。 只有那些真正 极其认真的人， 才能正确地生活， 才能完整 圆满地生活。 那种认真并不排斥 欢乐和喜悦。 但只要心怀恐惧， 我们就决不是 认真，喜悦的， 也决不知道心怀 巨大的喜悦意味着什么。 恐惧似乎成了生活中 最司空见惯的事， 奇怪的是，我们竟然接受了 这样的生活方式， 就如我们把形形色色的暴力 当成了一种生活， 我们也接受并习惯了 心理和身体的恐惧。 |
| And this evening, if we can, we should go into this question. We should, I feel, go into it so completely that we understand it so fully, that when we leave the hall, or this place, we shall be rid of this fear. I think it can be done; it isn’t just a theory, or a hope, but if one gives, as we shall presently, complete attention to this question of fear, I’m quite sure, that in exploring the causes of fear and also how to approach it, how to look at it, how to completely end it, so that our mind, the human mind that has suffered so much, that has endured so much pain, that has lived with great sorrow and fear, such a mind can completely be free of this thing called fear. | 如果可以， 今天晚上， 我们就来探讨这个问题。 我觉得，我们应该 彻底地探讨一下 好彻底弄明白 这个问题， 这样，当我们离开这个会堂， 离开这个地方的时候， 就已经 摆脱了恐惧。 我认为这是 可以做到的， 这不只是个理论， 或一个希望， 但如果我们 全身心地关注恐惧， 正如我们现在要做的， 那么我确信，在探索 恐惧的原因以及 怎样处理恐惧， 怎样观察，怎样彻底 终结它的过程当中， 我们的头脑， 备受折磨的 人类的头脑， 它承受了 那么多的痛苦， 它处于巨大的 悲伤和恐惧当中， 这样的头脑是完全能从 所谓的恐惧中解脱的。 |
| And to understand it, we must communicate with each other quite easily. Communication implies, the very word means, creating together, understanding together, working together; not that you merely listen to the speaker, hear a few words or ideas, but with the speaker take a journey together, and understand this very complex problem of fear. And to communicate, to take this journey together, implies neither acceptance nor denial, not saying to oneself, ‘it is absolutely impossible to be rid of fear’, or rationalise fear, or accept it – you need a free mind to enquire into this question, a mind that has no conclusion, that doesn’t say, it is possible or it’s not possible. Because we are enquiring, exploring together. So you must be free to observe, to enquire. And that’s absolutely essential. So that one has no prejudice to find out, prejudice which will prevent the understanding of the truth of it, of ‘what is’. | 要了解这一点， 我们彼此必须 非常放松地交流。 交流意味着， 这个词本身表示， 一起创造， 一起了解， 一起工作； 不是你光听讲者说， 听听只言片语 或一些观念， 而是和讲者一起 踏上一个旅程， 来了解恐惧这个 非常复杂的问题。 要交流， 要一起踏上这个旅程， 意味着既不接受 也不拒绝， 不对自己说，“根除恐惧 是绝对不可能的”， 也不把恐惧合理化， 也不接受它—— 你需要一个自由的头脑 来探究这个问题， 需要一个没有结论的头脑， 一个不说这可能 还是不可能的头脑。 因为我们是在一起 探究、探索。 所以你必须自由地观察， 自由地探究。 这是极其重要的。 只有这样我们才能 没有偏见地搞清楚问题， 偏见会妨碍 对真相的了解， 对“实然”的了解。 |
| You see, there are so many forms of fear, both physical as well as psychological, psychosomatic fears. And to go into each one of these various forms of fear requires enormous time, demands a great many days to go into every aspect of every fear. But I think one can observe the quality of fear, the general fear, not a particular fear, observe the nature of fear, the structure of fear, not get lost in a detail or in a particular form of one’s own fear. Because when we understand the nature and the structure of fear, then we can apply that understanding, or come with that understanding, or approach with that understanding, of a particular fear. One may be afraid of the dark, physically, or one may be afraid of one’s wife or husband, or what the public says or thinks or does. Or one may be afraid of this sense of loneliness, or the emptiness of life, the boredom of a meaningless existence that one leads. Or one may be afraid of the future, the tomorrow, the uncertainty, the insecurity, the bomb. Or one may afraid of death, the ending of one’s life. | 你知道，恐惧的形式 有那么多种， 身体上的，心理上的， 精神上的恐惧。 要一一探究这 形形色色的恐惧， 需要大量的时间， 需要很多天 来探究每种 恐惧的每个方面。 但我想我们 可以观察 恐惧的特质， 一般的恐惧， 而不是特定的恐惧， 要观察恐惧的本质， 恐惧的结构， 不要迷失在细节里，也不要 迷失在我们个人特定的恐惧里。 因为如果我们了解了 恐惧的本质和结构， 就可以运用 那份了解， 或伴随那份 了解一路走来， 或用那份了解来 处理特定的恐惧。 我们的身体 可能怕黑， 或者我们可能怕 妻子或丈夫， 或者怕公众说什么， 想什么，做什么。 或者我们怕 孤独的感觉， 怕生命的空虚， 怕自己过着毫无 意义的无聊生活。 或者我们 怕未来， 怕明天，怕不确定， 怕不安全， 怕炸弹。 或者我们可能怕死亡， 怕自己生命结束。 |
| So there are various forms of fear, neurotic as well as sane, rational fears, if fear can ever be rational or sane. But most of us, apparently, are neurotically afraid of both: the past, of today and of tomorrow; the things that one has done in the past, or the ill health that one has had in the past with all its pain and agony, and not wanting it repeated, and is one afraid of that, tomorrow. One is afraid of time, growing old, getting senile, depending on another. | 所以说有 形形色色的恐惧， 有神经质的恐惧， 也有清醒的理智的恐惧； 如果恐惧可以是 理智的清醒的话。 但显然，我们 大部分人 都神经质地 前怕狼后怕虎， 怕过去， 怕今天，怕明天； 怕过去做下的事情， 怕过去经历 的所有病痛， 怕那痛苦， 不想再来一次， 我们还怕明天。 我们怕时间， 怕变老， 怕老朽了 要依赖别人。 |
| So there is fear of time, fear of the past and of the future. And this fear of loneliness, of death, of public opinion, of not conforming, not being able to succeed, not being able to fulfil, not being somebody in this stupid world, and so on. And there are so many fears, not only conscious fears, fear that one is aware of, but also there are fears deep down, undiscovered, unexplored, in the deep recesses of one’s own mind. | 所以存在对时间的恐惧， 对过去和未来的恐惧。 还有对孤独、 对死亡的恐惧， 对公众观点的恐惧， 对不顺从的恐惧， 对不能成功， 不能实现的恐惧， 在这个愚蠢的世界上不能 成为大人物的恐惧，等等。 有那么多恐惧， 不仅有意识里的恐惧， 能觉察到的恐惧， 还有深藏的恐惧， 未被发现，未被探索， 深藏在我们 头脑的隐蔽处。 |
| So the question is, not only how to deal with the conscious fears, as well as those that are hidden, the fear of time, that is yesterday, of the things that one has done, the repetition of that misery, of tomorrow, the uncertainty, the insecurity, both psychological as well as physical. And there are the fears of great loneliness and the escape from that loneliness. Surely fear is a movement away from ‘what is’, the flight, the escape, the avoidance of actually ‘what is’, the movement, the flight away brings about fear. That is, when there is comparison of any kind, it breeds fear – comparing oneself with another, whom you think is greater, wiser, nobler, etc. And the comparison of what you are with what you should be. | 所以问题就是， 怎样处理 意识到的恐惧， 并处理那些隐秘的恐惧， 对时间的恐惧， 即对昨天的恐惧， 对以前做下的事情的恐惧， 怕明天 苦难重临， 不确定，不安全， 心理上，身体上都是如此。 还有对巨大孤独的恐惧， 想要逃离那孤独。 显然恐惧就是对 “实然”的逃避活动， 是对“实然”的 逃离、逃避 和回避。 逃离的活动 引起了恐惧。 换句话说，如果有 任何形式的比较， 就会滋生恐惧—— 拿自己跟别人比， 跟你认为更伟大、更聪明、 更高尚、更如何如何的人比。 还有你现在怎样跟 你应该怎样之间的比较。 |
| So fear is a movement away from the actual, the ‘what is’, the movement, not the object to which you escape. And fear comes about through comparison. And there is the fear, deeply hidden in oneself, of which one is not aware. So that these problems are all very complex. And none of these problems of fear can be resolved through will, – saying to oneself, ‘I will not be afraid’. And the act of will has no meaning. I hope you are following all this. It isn’t a game I am playing with you, nor you playing a game with me. We are considering very serious problems and therefore you have to give your attention to it. And you cannot give attention if you’re interpreting or translating, or comparing what is being said with what you already know – you have to listen. And the art of listening one has to learn, because one doesn’t listen at all, one is always comparing, evaluating, judging, denying. Therefore you prevent yourself from actually listening. To listen so completely to another implies that you give your whole attention – it doesn’t mean you agree or disagree, because there is no agreement or disagreement when we are exploring together. Only the microscope through which you look may be dull, may not be clear. So if you have a precision instrument, then what you see is what another will also see. Therefore there is no question of agreement or disagreement, or denial. | 所以说恐惧是对现实—— 对“实然”的逃避活动， 恐惧是那个活动，而不是 你逃避的那个对象。 恐惧来自比较。 还有隐藏的恐惧， 深藏在我们内心， 我们不知不觉。 所以这些问题 都非常复杂。 这所有的恐惧问题 都不能靠意志解决， ——跟自己说，“我决不害怕”。 这种意志行为 毫无意义。 我希望你们听得明白。 我不是在跟你玩， 你也不是在跟我玩。 我们在考虑非常 严肃的问题， 所以你必须 投入关注。 如果你在解读或翻译， 你就没法注意听， 如果你在拿我说的跟你已经知道的 对比，你就没法注意听—— 你必须倾听。 我们必须学习 倾听的艺术， 因为我们根本没在听， 我们总是在比较，评价， 判断，否定。 所以你阻碍了你自己， 没有在真正倾听。 要全身心倾听 另一个人， 意味着你要投入 你全部的关注—— 这不是说你要 同意或不同意， 因为我们 一起探索时， 并不存在同意或不同意。 只是你用来 观察的显微镜， 可能很暗， 可能不清楚。 那么，如果你有 一架精密的仪器， 你看到的东西， 别人也会看到。 因此不存在 同意、不同意 或否定的问题。 |
| So we are trying to examine this whole question of fear, so you will have to give your attention, it’s your life, because fear deadens the mind, makes the mind insensitive, dull. How can a mind that is afraid, love? A mind that depends, what can it know of joy, except fear? | 所以我们 想要检查 关于恐惧的整个问题， 所以你得投入关注， 这是你的生活， 因为恐惧 令头脑麻木， 令头脑变得 不敏感、迟钝。 恐惧的头脑 怎么会爱呢？ 一个依赖的头脑，除了恐惧， 它对喜悦能知道什么呢？ 那么 |
| So, there are conscious as well as hidden fears. How do you – first, enquiry – how do you expose those hidden fears? And when you do expose them, how will you be free of them, how can the mind be free of them? That is the first question. Please, do follow this – you yourself are doing it, you yourself are observing it, the speaker is only pointing out. | 既有意识到的恐惧， 也有隐秘的恐惧。 先来探讨一下， 你要怎样， 怎样揭露那些 隐秘的恐惧？ 当你揭露了它们， 你会怎样从中解脱， 头脑会怎样摆脱它们？ 这是第一个问题。 请务必明白—— 你自己在行动， 你自己在观察， 讲者只是在 指出来而已。 |
| How does it happen that the hidden fears are opened, exposed? One can know the conscious fears and how to deal with them will come presently. But there are the hidden fears, perhaps much more important. So how will you deal with them, how will you expose them? | 隐秘的恐惧 怎样被打开， 怎样揭露？ 我们能了解 意识到的恐惧， 并且很快就知道 该怎样处理它们。 但还存在隐秘的恐惧， 也许重要得多。 那么你会 怎样处理它们？ 怎样揭露它们？ |
| Would you permit me to take my coat off? You don’t mind? | 我能脱一下外套吗？ 不介意吧？ |
| So we are considering, how the deep layers of fear, hidden, can be exposed. Can they be exposed through analysis – analysing them, seeing their causes? Will analysis free the mind from fear, not a particular neurotic fear but the whole of fear, the whole structure of fear – analysis? In analysis is implied not only time, taking many, many, many days, years, whole of one’s life, at the end of it perhaps you may understand a little, but you are ready for the grave. And also in analysis implies the analyser. Who is the analyser? Is he the professional, the expert, who has a degree, going to analyse your deep, hidden fears? And he will also take time, and therefore also your money. | 我们在考虑的是， 要怎样揭露隐藏 在深层的恐惧。 可以借助分析 揭露它们吗？ 分析它们， 看清它们的原因？ 分析会把头脑从 恐惧中解脱出来吗？ 不是从特定的神经质 的恐惧中解脱，而是 从整个恐惧，从恐惧的 整个结构中解脱——用分析？ 分析的过程中， 不但涉及时间， 花费许多天，许多年， 花费一个人的整个生命， 也许临终时你就会 明白一点点， 但你已经 行将就木了。 分析的过程 还涉及分析者。 谁是分析者呢？ 专家？ 有学位的内行？ 这样的人分析你 深藏的恐惧？ 他也要花时间， 而且要花你的钱。 |
| So analysis implies the analyser, who is the censor, who is the result of many forms of conditioning. And he’s going to analyse the fear which he himself has created. Right? I hope you are following all this, because our intention is that when you do leave this rather warm hall, that you no longer have any form of fear. It can be done. And you will know quite a different kind of life, you’ll know what tremendous joy is, a mind that is completely free of this terrible thing called fear. And to be free of that, you have to... We are going to walk together, you are going to work as hard as the speaker is working. | 所以分析涉及 充当审查官的分析者， 他就是各种 制约的产物。 他要分析 他自己制造的恐惧。 对不对？ 希望你们听得明白， 因为我们的目的是， 等你离开这个相当温暖的会堂时， 所有恐惧已经荡然无存。 可以做到的。 接着你就会知道 一种截然不同的生活， 你就会知道极度的 喜悦是怎样的， 完全摆脱了那个 叫做恐惧的可怕之物 的头脑是怎样的。 要想从中解脱，你们 我们必须一起上路， 你们要像讲者 一样下工夫。 |
| So analysis implies time and analyser. Please, see the truth of this, not your opinion as opposed to the speaker’s opinion or somebody else’s opinion or knowledge – see the truth of it, that it takes time. And the interval between that which you are analysing and the ending of that, will involve time and therefore many other factors which give it a different direction. The analyser is a fragment among many other fragments which go to make up the ‘me’, the ‘I’, the ego. | 那么分析涉及 时间和分析者。 请看到其中的真相， 不要管你自己有悖于 讲者所说的观点， 也不要管其他人的 观点或知识—— 看到其中的真相就好， 即，分析需要时间。 从你当下的分析 到分析的结束 有一个间隔，这就会 涉及时间，因此， 很多其他因素会把 分析引向另一个方向。 分析者是 诸多片断中的一个， 这些片断构成了 那个“我”，自我。 |
| So he becomes the analyser, assumes the authority of the analyser, and his analysis must be complete each time, otherwise what is the point of analysis at all? So analysis, which implies time and division, is not the ending of fear. Is this somewhat clear? To see this means that you have completely put aside the whole idea of progressive change, because the very factor of change is one of the major causes of fear. | 于是他就成了 分析者， 担任起分析者的职责， 并且每一次分析都 必须是完全的， 否则分析的意义 到底在哪里？ 所以分析意味着 时间和分别， 它并不是恐惧的结束。 这么说清楚一点了吗？ 明白这一点意味着 你已完全抛开了 逐步改变 的整个观念。 因为改变这个 因素正是 恐惧的主要原因之一。 |
| Are you all being mesmerised? Because to me, to the speaker, this is a very important thing, therefore he feels very strongly, he speaks intensely, he is not doing propaganda – there is nothing for you to join, nothing for you to believe, but to observe and learn and be free of this fear. | 你们都被催眠了吗？ 因为在我看来，在讲者看来， 这是非常重要的事情， 因此他的感觉 非常强烈， 他热情地演讲， 他不是在宣教—— 没有什么要你们 加入进来的事情， 没有什么要你们 相信的东西， 而是提醒你们 去观察去了解， 并且摆脱恐惧。 |
| So analysis is not the way. Do you understand what that means when you see the truth of that? It means that you are no longer thinking in terms of the analyser, who is going to examine, who is going to analyse, who is going to judge, evaluate, therefore your mind is free of a particular burden called analysis, therefore it is capable of looking directly. | 所以分析不是办法。 你明白看到 其中的真相 意味着什么吗？ 那意味着你再也不 作为分析者思考了， 那分析者会检查， 会分析， 会判断，会评价， 于是你的头脑就从分析 的重担中解脱了出来， 于是它就能 直接观察了。 那么 |
| And, if analysis is not the way and therefore false, how are you to look at this fear? How are you to bring out all the structure, all the hidden parts of fear? Through dreams? Dreams are the continuation of waking hours, through sleep – aren’t they? Are you following all this? I don’t know if you have observed that in dreams there is always action, doing something or something is happening, which is the same in the waking hours, a continuation of the waking hours, when there is sleep, through dreams – it is still part of the whole movement. So dreams have no value. Are you accepting all this? Great Scott, I hope, I’m sure you don’t – but doesn’t matter. Because you see what is happening, we are eliminating the things to which you are accustomed: analysis, dreams, will, time, so that when you eliminate, the mind becomes extraordinarily sensitive. And through this elimination it has become not only sensitive, but intelligent. | 如果分析不是办法， 因而是错误的， 那你要怎样 检视这恐惧呢？ 你要怎样揭露 恐惧的所有 结构以及所有的隐秘部分？ 通过梦吗？ 梦是清醒的时刻 在睡眠中的延续—— 不是吗？ 听得明白吗？ 不知道你们 有没有观察到， 梦里总是有行为， 在做着什么事， 或者发生着什么， 这跟醒着的时候 是一样的， 是清醒时刻的延续， 如果睡觉时在做梦， 它就仍然是整个 活动的一部分。 所以， 梦是没有价值的。 你们在接受这一切吗？ 天啊！ 我希望—— 你们肯定不接受—— 不过没关系。 你看看我们 在干什么， 我们在清除 你已习惯的东西： 分析，梦，意志， 时间， 当你清除这些东西时， 头脑就变得格外敏感。 头脑经过这样的清除， 不但开始敏感，而且， 也智慧起来。 |
| Now with that sensitivity and intelligence we are going to look at fear. Right? Are we going together? You know, this is great fun if you really go into this, because then you turn away, you turn your back on the whole of the social structure in which time, analysis, will is in operation. | 那么带着那 敏感和智慧， 我们来检视一下 恐惧。 好吗？ 我们在一起吗？ 你知道，如果你真的 探究进去，会非常有趣， 因为到时候你就离开了， 背离了 这整个社会结构， 其中运作着时间、 分析以及意志。 |
| So what is fear? What is fear, how does it come? Fear is always in relation to something, it doesn’t exist by itself: in relation to something that is permanent to another thing that is also permanent. Right? There is fear of what happened yesterday, the repetition of that tomorrow, whether it is pain or some other form, there is always a fixed point from which relationship takes place. We’ll go into that in a little while, in a minute. | 那么恐惧是什么？ 恐惧是什么， 它是怎么产生的？ 恐惧总是 跟某个东西有关， 它并不是单独存在的： 跟某个固定的东西有关， 跟另一个同样固定的东西有关。 对不对？ 有对昨日种种 的恐惧， 害怕明日会再现， 不管那是痛苦 还是某些其他形式， 关系总是 从一个定点开始。 我们等一下会 探讨这个问题。 |
| So as we were saying, fear exists only in relationship with some other thing, otherwise there is no fear related to the past – the memory of the past pain and not wanting that, the repetition of that pain tomorrow or today – relation to something that has happened. And what is fear? You have had pain yesterday, that is obvious, you have had it. Or there is some hope tomorrow which might not come about. | 所以我们说， 恐惧只有跟别的东西 相关时才存在， 否则就不存在 跟过去有关的恐惧—— 关于过去痛苦的记忆 以及不想再要那痛苦， 不想明天或今天 重复那痛苦—— 总是跟已经 发生的事有关。 那什么是恐惧？ 你昨天有痛苦， 很明显， 你有的。 或者你有明天的希望， 那希望可能不会实现。 |
| So there is fear of yesterday, there is fear of tomorrow. How does that fear come about? You are asking the question, not I. So you are working hard. I’ve had pain yesterday, obviously, and there is the memory of it, and not wanting it again tomorrow. How does fear come into this? Thinking about the pain of yesterday, thinking, the memory of yesterday’s pain projects the fear of tomorrow, of having pain again tomorrow. So thought brings about fear. Right? No? You’re following this? Thought brings about fear, breeds fear, and also thought cultivates pleasure. To understand fear you must also understand pleasure, because they are interrelated, without understanding one, you can’t understand the other, which is, you can’t say, ‘I must have only pleasure and no fear’, because fear is the other side of the coin which is called pleasure. Right? We are following each other? | 所以有对昨天的恐惧， 也有对明天的恐惧。 那恐惧是怎么发生的？ 是你在问这个问题， 不是我。 所以你得用功。 显然， 我昨天有痛苦， 有对它的记忆， 以及 有明天不再要 那痛苦的想法。 恐惧是怎么到这儿的？ 想起昨日的 痛苦，想起， 关于昨日痛苦的记忆， 投射了对明天的恐惧， 怕明天还有痛苦。 所以是思想造成了 恐惧。对不对？ 不是吗？ 听得明白吗？ 思想造成了恐惧， 滋生了恐惧， 思想也培养了快乐。 要了解恐惧， 还必须了解快乐， 因为它们 息息相关， 不了解这一个， 你就无法了解另一个， 也就是说，你不能说， “我横竖只要快乐 不要恐惧”， 因为恐惧就是快乐 这个硬币的另一面。 对不对？ 我们理解彼此吗？ |
| So there was pleasure yesterday, sexual or different kinds of pleasures, you think about it, the image, chew the cud of pleasure, which is thinking about it. And you may not have it tomorrow. So thought engenders fear. I think that’s fairly clear, isn’t it? | 所以昨天有快乐， 性方面的或 不同种类的快乐， 你想起那个意象， 反复咀嚼那快乐， 也就是回想着它。 明天你可能就 没有那快乐了。 所以说思想 引起了恐惧。 我想这相当好理解， 不是吗？ |
| So thought not only sustains pleasure, it also nourishes fear, and thought has separated itself as the analyser, the thing to be analysed is also part of thought. So it is playing tricks upon itself. So then the question is: if thought is doing all this, thought that refuses to examine the hidden unconscious fears, the thought that has set the analyser separate from the thing to be analysed, thought that has brought in time as a means of escaping fear, but sustaining fear, and thought also nourishing pleasure, which has nothing whatsoever to do with joy, because joy is not the product of thought, it is not pleasure. You can cultivate pleasure, you can think about it endlessly and derive great pleasure, but you can’t do that with joy. The moment you do that, it has gone. It has become something from which you derive pleasure and therefore which you are afraid to lose. | 所以思想不但 维持了快乐， 也滋养了恐惧， 思想把自己 抽离为分析者， 被分析之物 也是思想的一部分。 所以它在跟自己玩花招。 那么接下来的问题就是： 如果思想在造作这一切， 思想拒绝检查那隐秘的、 没有意识到的恐惧， 思想设定了分析者， 把自己跟被分析之物区分开， 思想引入时间， 把它当作逃避恐惧的途径， 实际上却滋养了恐惧， 思想也滋养了快乐， 这快乐跟喜悦 毫无关系， 因为喜悦不是 思想的产物， 它不是快乐。 你可以滋养快乐， 你可以不停地想起它， 汲取巨大的快乐， 但你无法 对喜悦那么做。 一旦你那么做， 喜悦就消失了。 它成了你汲取 快乐的源头， 因此成了你 害怕失去的东西。 |
| So thought is responsible for both pleasure, pain, fear. And also thought is afraid of being completely lonely. Thought has already condemned it, and so thought invents a way of escaping from that loneliness through various forms of religious entertainment or cultural something or other, the everlasting search for deeper and wider dependencies. | 所以思想造成了快乐、 痛苦和恐惧。 而且思想还怕 完全孤独。 思想已经谴责了孤独， 所以发明了逃避 那孤独的方法， 通过各种形式的 宗教娱乐来逃避， 或者通过文化的东西 以及其他方式， 无休止地追求， 更深重更广泛的依赖。 |
| So thought is responsible. Then what is one to do? You understand all this, I hope. What is one to do when one realises that thought, which is the response of memory to any challenge, minor or major, which sustains both pleasure and fear, these are all facts, not the speaker’s invention, or his peculiar philosophy or theory, these are absolute daily observable facts. Then the next question is, what is one to do? There is thought, you can’t kill it, you can’t destroy it, you can’t say, ‘well, I’ll forget it’, you can’t resist it – if you do, that’s another form of thought. Thought is the response of memory. And you need that memory to function daily, to go to your office, to go to your home, to be able to talk – that memory is the storehouse of your technological knowledge. So you need memory, completely. | 所以思想造成了这一切。 那我们该怎么办？ 我希望， 你们都明白了。 如果我们认识到 思想即是记忆的反应， 应对大大小小的挑战， 思想维持了快乐和恐惧， 那我们该怎么办？ 这些都是事实， 不是讲者编造的， 不是他特殊的 哲学或理论， 这些都是日常可以 观察到的绝对事实。 那么下一个问题就是， 我们该怎么办？ 思想是存在的， 你不能抹杀它， 你不能破坏它， 你不能说， “好吧，我会忘了它”， 你不能抗拒它， 如果你抗拒， 那也是一种思想。 思想是记忆的反应。 你需要记忆 进行日常运作， 去办公室上班， 回家， 能够谈话—— 记忆是你 技术知识的仓库。 所以你绝对需要记忆。 |
| And also you see how memory sustains fear through thought, having had pleasure yesterday, seeing the beauty of that lovely sunset, and you want that again repeated, that same experience, either through drug or through going to that particular spot to look at that exquisite light. And when it doesn’t happen there is pain, disappointment, frustration. So thought. You need memory with all the purity and clarity of thought in one direction, technologically, to function daily, to earn a livelihood, and so on. And also you see there is the fact that thought also breeds fear. | 你也看到了记忆是怎样 借助思想维系恐惧的， 昨天有了快乐， 看到动人的落日之美， 你想要重温 那同样的经验， 不管是借助药物 还是 到特定的地方 欣赏那美妙的光线。 如果事与愿违， 就会有痛苦， 失望，挫败。 所以说思想 你在一个方向上，在技术上， 需要记忆，需要 纯粹清晰的思想， 进行日常的运作， 谋生等等。 你还看到了这个事实， 思想还滋生了恐惧。 |
| So what is one to do? What is the mind to do? You’ve understood the question? Is it clear? You’re putting the question to yourself, I’m not putting the question to you. If you are accepting my question, the speaker’s question, then it’s not your question. If it is your question, which it must be, after this examination; if it is not, you are asleep. If it is your own, then how will you answer it? How will you answer this question, after having gone through the various facts of analysis, of time, of escape, of dependency, seeing that a movement away from ‘what is’ is fear, the movement itself is fear. After observing all that, seeing the truth of all that, not opinion, not your casual judgement, what is your answer to this question that thought must function most efficiently, sanely, and yet that very thought becomes a danger, because it breeds fear. | 那我们要怎么办？ 头脑要怎么办？ 你们明白了这个问题吗？ 清楚吗？ 是你在问自己 这个问题， 不是我提问你。 如果你在接受 我的问题，讲者的问题， 那它就不是你的问题。 如果那是你的问题， 它必须是， 这样检查之后， 如果那不是你的问题， 那你就是睡着的。 如果这是你的问题， 你会怎么回答？ 你会怎么回答这个问题？ 在讨论了 关于分析、时间、 逃避以及依赖的 各种事实之后， 看清了逃避“实然”的 活动就是恐惧， 这种活动本身就是恐惧。 观察了这一切之后， 看清了一切事实， 而不是观点， 也不是你随意的评判， 那你要怎么回答这个问题， 思想必须极其高效地运作， 理智地运作， 然而那个思想 也是一个危险品， 因为它滋生恐惧。 |
| Now before you answer that question, what is the state of the mind that has gone through all this? You understand what I mean? What is the state of the understanding of your mind, the mind that has examined all these various forms which have been exposed, which has been explained or observed, what is the quality of your mind now, because on that quality you’re going to answer. If you have not taken the journey, you have no answer; but if you have actually taken the journey, step by step, and gone into everything that we have discussed, then your mind, you will see, has become extraordinarily intelligent, live, sensitive, because it has thrown off all the burdens that it has accumulated. | 那么在你回答 这个问题之前， 经历了这一切之后， 你的头脑状态是怎样的？ 明白我的意思吗？ 你头脑的理解状态 是怎样的？ 头脑已经检查了 揭露出来的 种种， 已经解释了它们，观察了它们， 那么现在你的头脑 是怎样的品质？ 因为你会在那个 品质之上给出答案。 如果你没有踏上 这次旅程， 你就没有答案； 但如果你真的一步步 踏上了这个旅程， 探究了我们讨论 过的每一件事， 你就会发现， 你的头脑， 已经变得极其 智慧、鲜活、敏感， 因为它已扔掉了 所积累的一切负担。 |
| Then the question is, how do you observe this whole process of thinking? Is there a centre from which you think? Do follow all this, please. The centre being the censor, the one who judges, evaluates, condemns, justifies – do you still think from that centre? Or there is no centre from which to think at all, but you think. Right? You see the difference? Is this getting all too much? – do tell me, please. | 那么问题就是， 你要怎样观察 整个思维过程？ 你是从一个中心 出发进行思考的吗？ 请务必听明白这一切。 中心即审查官， 他判断， 评价、谴责、 维护—— 你的思考还在从那个 中心出发吗？ 还是 根本就没有这个 思考的中心， 但你在思考。 是不是？ 看到其中的区别了吗？ 我们是不是说的太多了？ ——请务必告诉我。 |
| No? I’m surprised – you’re merely listening, I’m afraid. | 没有？ 我很惊讶—— 我担心 你们只是在听而已。 |
| Look, sirs, thought has created a centre as the ‘me’ – me, my opinions, my country, my God, my experience, my house, my furniture, my wife, my children, my country – you know, me, me, me. That is the centre from which you act, think. That centre divides, and because of that centre and that division, there must be conflict, obviously. When it is your opinion against somebody else’s opinion, my country, your country, and all that – division. Which means the centre is always dividing. And if you think from that centre and observe from that centre fear, you’re still caught in fear, because that centre has separated itself from the thing it has called fear, and therefore it says, ‘I must get rid of it, I must analyse it, I must overcome it, resist it’, and so on. So you are strengthening fear. | 注意，先生们 思想造成了 “我”这个中心 我，我的观点， 我的国家，我的上帝， 我的经验， 我的房子，我的家具， 我的妻子，我的孩子，我的国家， 你知道的，我，我，我。 你的行动和思考都是 从那个中心出发的。 那个中心引起分别， 由于那个中心 和那种分别， 就必然有冲突， 显然如此。 如果你的观点与 别人的观点相悖， 我的国家，你的国家， 如此等等——分别。 这意味着，那个 中心总是在分别。 如果你的思考 是从这中心出发的， 你的观察是从那个 中心出发的，那么 你就仍然困在恐惧中， 因为那中心抽离了自己， 跟它叫做恐惧 的东西区分开， 因此它就说， “我必须摆脱它， 我必须分析它，我必须 战胜它，抗拒它”，等等。 所以你就在强化恐惧。 |
| So can you look, can the mind look at fear – which we will go into a little bit more – without the centre? Can you look at that fear without naming it, because the moment you say ‘fear’ it is already in the past, because you have named it. You are following all this? The moment you name something, don’t you divide it? The white and the black, and the brown, and the Communist – don’t you? And so that very division is a form of resistance, conflict and fear. | 那么你的头脑能检视 恐惧而没有那个中心吗？ ——这个问题我们会多探究一些。 你能检视恐惧 而不命名它吗？ 因为你说出恐惧的那一刻， 它就已经变成了过去， 因为你命名了它。 你们听得明白吗？ 一旦你命名了某个东西， 你不就在分别它吗？ 白种人和黑种人， 以及棕色人种、共产主义者—— 你不就在分别吗？ 因此这种分别 就是一种抗拒、 冲突和恐惧。 |
| So the question is: to observe without that centre, and not to name the thing called fear as it arises. All this requires tremendous discipline. You know, the word ‘discipline’ means to learn, to learn from somebody – you’re not learning from the speaker, you’re learning from yourself. | 所以问题就是： 观察 而没有那个中心， 恐惧生起时 不要命名它。 这一切需要 极大的纪律。 你知道，纪律这个词 的意思是学习， 向某人学习—— 你不是在向 讲者学习， 你是在向 你自己学习。 |
| And to observe all this very closely, with care, which means with affection and attention, then the mind is looking without the division as the centre, to which it has been accustomed. Therefore there is the ending of fear, both the hidden and the open. If you haven’t done it this evening, don’t take it home and think about it. Truth is something that you must see immediately. And to see something clearly and immediately, you must give your heart, and your mind, and your whole being. | 用心仔细地 观察这一切， 那意味着 爱和关注， 那时头脑观察时就 没有那个分别的中心， 之前已习惯的 这个中心。 因此恐惧就结束了， 不管是隐秘的恐惧， 还是显在的恐惧。 如果你今天晚上 没有做到， 请不要把问题 带回家思考。 真相是你必须 即刻看到的东西。 要即刻清晰地 看到一个东西， 你必须全身心投入， 投入你的整个存在。 |
