Krishnamurti Subtitles

MA7879T6 - 冥想的运动 home
第六次公开演讲
印度 马德拉斯（金奈）
1979年1月14日


0:39 I forgot. 0:39 我把这事儿给忘了（掏出了手表）。
1:21 I would like, if I may, to talk over a great many things this afternoon, and if we can together go into something very simple, but very, very complex. First, we are going to, together - please bear in mind always - together, I am not just going by myself, galloping along. We are going into the question of if it is possible, to keep the brain very young, probably which has never been tackled by the scientists or by the gurus and by the religious people. I don't know, they may have, but I don't know. I would also like to go into the question of continuity and advancement and death; and whether it is possible for human beings in our ordinary daily life, to have a full heart, to know, to be aware, to have in their consciousness the quality of love. 3:20 And also, if we have time, if you will share, go into the question of meditation, a mind that is in meditation, not what is meditation or how to meditate, but the nature of a mind that is wholly involved in meditation. Meditation when it is done consciously, deliberately, is no meditation at all. We will go into all these things, if we can, this afternoon. 1:21 如果可以的话， 今天下午，我想要 谈论很多东西， 如果我们可以一起 去探究某个非常简单明了的主题 ——但它的内容却是非常非常复杂的。 首先，我们将要一起来 ——请永远牢记在心—— 是我们一起， 而不只是我独自前行， 一路飞奔前进。 我们将要来探讨这个问题： 是否可能 让大脑保持非常年轻的状态？ 科学家们或许从未 着手去处理过这个问题， 那些古鲁和宗教人士 或许也没有去处理过它。 我不知道，他们也许这样做过，但我并不清楚。 我同样也想要来探究一下 关于「延续」、 「进步」和「死亡」的问题； 以及对于人类来说， 在普通的日常生活中， 是否可能 拥有一颗充实完整的心灵， 在他们的意识中去知晓、去觉察到、 去拥有 那种「爱的品质」。 3:20 此外，如果我们还有时间， 如果你们也愿意一同分享的话， 我们会来探讨一下关于「冥想」的问题， 那个处于「冥想」中的心灵， 不是“什么是冥想”或者“如何冥想”， 而是那颗 完全地 沉浸于 冥想状态中的心灵 ——它的本质是什么。 当你有意识地、 刻意地去进行冥想， 那种冥想根本就不是冥想。 如果可以的话，今天下午， 我们将会来探讨所有这些东西。
4:20 So, first of all, we are going to talk over together whether the brain, which is part of the whole mind, with its capacity to think, to store up a great deal of information, knowledge, experience from generation after generation, millennia after millennia, whether that brain, so heavily conditioned and so constantly wearing itself out, whether the brain can rejuvenate itself. That's a very complex problem - you understand the question first, because I am sure, one is sure, this question has been asked in different ways probably, but one has never gone into it deeply. 5:45 And if we can be at least for ten minutes serious, giving your deep attention, not to what I am saying, not what the speaker is describing or going into, but we are together taking a journey into the whole business of this brain which is so very old, which is so extraordinarily capable, which has infinite capacities, which through time has evolved, acquiring a great deal of experience, knowledge, and whether such a brain - yours, not mine, yours - can unburden itself of a continuity and end continuity to begin totally anew. I don't know if you are following all this. 4:20 所以首先 我们将要一起来讨论一下： 作为整个心灵一部分的大脑， 它有着 思考的能力，它能够储存 大量的信息、知识、经验， 一代又一代、 成千上万年以来的 信息、知识和经验， 那么这样一个 如此深受制约的大脑， 这样一个如此持续不断 自我耗费的大脑， 这个大脑是否能够 更新复原它自己。 这是一个非常复杂的问题 ——你需要先了解这个问题 因为我确信，某人（即克氏自己）确信 这个问题可能以多种不同方式被问过了， 但我们却从未深入地探究过它。 5:45 而如果可以的话 ——我们至少可以拿出十分钟的时间， 保持认真严肃， 去深切地关注一下 ——不是关注我说的东西， 不是这位演讲者所描述 或探讨的东西， 而是我们一起踏上这段旅程， 去探究关于 大脑的全部内容 ——这个大脑是非常古老的， 它也是如此 极度的能干， 它有着无穷的能力， 它通过时间而不断进化， 获得了大量的经验与知识， 而这样的一个大脑 ——是你们的大脑，不是我的大脑，是你们的—— 这个大脑能否放下 「延续」的重负， 结束「延续」，然后焕然一新地开始。 我不知道你们是否理解了所有这些。
7:22 The scientists with whom the speaker has talked a great deal, they maintain there are two parts of the brain, the left and the right. The left holding all the information, knowledge, technological, the whole knowledge and active process; and the other, the right, is new, not too conditioned, and the not too conditioned brain moving forward and shaping, or controlling, or driving the left. You understand all this? I am not a brain specialist, nor have I read all these books, but one can observe something quite different, which is the totality of the brain, not the left or the right, but the quality of the brain that has been evolved through various experiences, through various cultures, through various racial limitations, through various social, economic pressures. 9:12 This brain is an extraordinary instrument. And whether that brain, which controls all our thinking, all our activities, all our sensory operations, and so on, whether that brain can become totally innocent. I am using the word 'innocent' - please carefully - not the Christian idea of innocence, the lamb and all the rest of it, but we are using the word 'innocence' in the sense: it comes from the Latin and so on, 'not to hurt.' Not to hurt, that is, a brain that is capable of not only not hurting others, but also not being able to be hurt. 10:27 You understand? 7:22 演讲者曾经和科学家们 为此进行了大量的交谈， 他们坚持认为： 大脑有两个部分：左脑和右脑。 左脑负责处理所有的信息、知识、 技术方面的东西， 全部的知识和大脑活动的过程； 而另一个部分，也就是右脑， 它则是崭新的， 它没有受到太多的制约， 而这个没有受到太多制约的大脑， 它会前去塑造、控制 或者驱使左脑。 你们听懂了吗？ 我并不是研究大脑的专家， 我也没有阅读过所有那些相关的书籍， 但某人（指克氏自己）可以观察到 某种截然不同的东西 ——也就是大脑的整体性， 不是左脑或右脑， 而是那种大脑的品质 ——大脑已经 经历了无数进化， 通过各种经验、 通过各种文化、 通过各种种族的 局限性、 通过各种社会、经济的压力 而得以进化。 9:12 这个大脑成了一个非凡的工具。 这个大脑 它控制着我们所有的思考、 我们所有的活动、 我们所有的感官运作，等等， 这个大脑， 它是否能够 变得完全「纯真」。 我所使用的“纯真”这个词 ——请小心一点—— 它并不是基督教的“圣洁纯真”的概念 ——羔羊，等等这类东西， 我们所使用的“纯真”这个词， 它的含义是： 它源自于拉丁语等语言， 它的词源含义是“无伤害”。 没有伤害， 换句话说，大脑，它不但能够 不去伤害别人， 同样的，它也能够 不受到任何伤害。 10:27 你们理解了吗？
10:30 Please don't merely agree with words. But go into it, observe your own mind, your own brain, because we are going into something very, very subtle and very difficult, unless you are observing it yourself, you will miss the whole thing. You have to do it, you have to work with the speaker, not just listen and pass by. We are asking a very, very serious question. We are challenging the brain itself to find out whether it has the capacity, the energy, the drive, the intensity to break down this continuity of the past with all its accumulated experience, and in the very ending of it, the very brain cells themselves undergo a transformation. 11:47 You understand my question? Please understand the question first before you agree or disagree. I wish there were only a few people with whom I can discuss. 10:30 请不要仅仅只是同意这些话语。 而是要去深入它，去观察一下 你自己的头脑、你自己的大脑， 因为我们将要来探究某种 非常非常微妙且困难的东西， 所以除非你自己也能去观察它， 否则你将会错过整件事情。 你必须要行动起来， 你必须要和演讲者一起做这个工作， 而不只是听过就算了。 我们正在问一个非常非常严肃的问题。 我们正在对大脑本身提出挑战， 去发现它是否 具有那种能力、 能量、驱动力 和强度， 可以去打破那种过去的「延续」 及其所有积累起来的经验， 而就在结束它的过程中， 大脑细胞本身就会经历一种转变。 11:47 你们明白我的问题吗？ 请先理解这个问题， 然后再去表示同意或不同意。 我希望这里要是只有几个人就好了 ——这样我就可以和他们讨论一下它了。
12:12 Thought is a material process, because thought is the outcome of memory, experience, knowledge, stored up in the brain, in the brain cells themselves, we will keep it, not the cells - in the brain, that's good enough. And it has functioned in a particular direction continuously evolving, evolving, and thought is being material process. Of that there is no doubt, because memory is part of the brain; brain is material. And this brain contains the memory, the experience, the knowledge, from which comes thought. So, thought is a material process, and thought has its continuity, because thought is based on knowledge, which is the past. 13:44 The past is operating all the time, modifying itself in the present and continuing, so there is a continuous movement, which is the movement of brain. You are following all this? I'll go on. And in that continuity the brain has found security. Watch it yourself. A continuous tradition, values, opinions, judgements, evaluations, conclusions, and so on, a continuous tradition, which conditions the brain, and that continuity is in time, a duration, and so in that duration, in that continuity, the brain has found security. 15:00 You following this? Watch it yourself, sir, because this is your life, for god's sake, not my life. Watch it yourself. So, in this continuity it has found an immense sense of being safe, because the brain can only function when it is completely safe; either safe in a belief, safe in an illusion, safe in certain kinds of knowledge. This is what is happening to us. So, the brain needs security. That is clear. You can watch it yourself, your own operation of thought, the movement of thought. Any disturbance in that continuity - either the brain becomes neurotic, when it is profoundly shaken, trauma as it is called; or when there is a great challenge and when it cannot respond properly, then as it cannot respond properly, it finds its continuity in which it has sought security is disturbed. 16:44 You are following all this? Watch it. This is so obvious. When you go into it very carefully this becomes very simple. 12:12 思想是一个物质化的过程， 因为思想是记忆、经验和知识的产物， 这些记忆、经验和知识 被储存在大脑中， 储存在大脑细胞本身之中， 这个我们先放一放，不一定是大脑细胞中 ——是储存在「大脑」中，这么说就行了。 大脑已经在朝着某个特定方向运转了， 持续不断地进化再进化， 而「思想」 它就是一个物质化的过程 ——这一点是毋庸置疑的， 因为记忆就是大脑的一部分； 而大脑是物质化的事物。 这个大脑，它包含着记忆、 经验、知识， 而从这些东西中，就产生出了思想。 所以，思想是一个物质化的过程， 思想有其自身的「延续」， 因为思想是建立在知识之上的 ——而知识就是「过去」。 13:44 「过去」一直在不停地运作着， 它在当下修改了自身，然后继续前进， 所以存在着一种持续不断的运动 ——它就是大脑的运动。 你们跟上这一切了吗？ 我会继续讲下去。 而在这种「延续」中， 大脑已经找到了安全感。 请在你自己身上观察一下它。 一直延续下来的传统、 价值观、观点、判断、评价、 结论，等等， 那种延续下来的传统， 它局限了大脑， 而这种「延续」是落入于时间中的， 它有一段「持续时间」， 因此，在这段「持续时间」中， 在那种延续中， 大脑找到了安全感。 15:00 你们听懂了吗？ 在你自己身上观察一下它，先生， 因为这是你的生活， 看在上帝的份上，这不是我的生活。 在你身上观察一下它吧。 所以在这种延续中，大脑已经找到了 一种强烈的安全可靠的感觉， 因为大脑只有在它 感到完全安全的情况下 才能正常运转； 它要么是信仰中的安全感， 要么是错觉幻想中的安全感， 要么是某种知识中的安全感。 这就是发生在我们身上的事情。 所以，这个大脑，它需要安全感。 这一点是清楚明了的。 你可以在自己身上看到这一点。 观察你自己思想的运作、 思想的运动。 而这种延续中的任何干扰， 不管是当大脑受到严重打击时 变得神经质了 ——我们将这种打击称为“心理创伤”； 还是当有了一个巨大的挑战， 而大脑却无法正确地回应它， 于是因为它无法正确地作出反应， 它便会发现自己的「延续」受到了干扰 ——而它一直是在这种「延续」中寻得安全感的。 16:44 你们跟上所有这些了吗？去观察它。 这是如此显而易见的事。 当你非常认真仔细地去探究它时， 它就变得非常简单明了了。
16:55 So, we are asking, whether a brain, which is your brain, which is the brain of all human beings evolved through immemorial time, conditioned by cultures, religions, by economic, social pressures, that brain has had a timeless continuity till now, and in that duration it has found a sense of being safe. That is why you accept tradition. Because in tradition there is safety, in imitation there is safety, in conformity there is safety, and there is also safety in an illusion. Obviously. All your gods are illusions obviously, put up by thought. So, there is not only the obvious continuity, in which the brain seeks safety, but also it finds safety in all kinds of illusory activities in our daily life. 19:02 Which is a belief, or faith, is an illusion. There is no need for belief or faith, but having a faith in God, in Jesus, in Krishna or whatever you like to call it, and in that faith, in that belief, or in that devotion, there is a sense of being protected, being in the womb of god - you understand? - which is an illusion. So, we are asking now, whether the brain can discover an ending of this continuity of time, because the continuity of time is considered advancement, progress, evolution, evolution based on the continuity of knowledge. And we are challenging that. 16:55 所以，我们正在问： 这个大脑——它是你的大脑， 也是全人类的大脑—— 这个大脑自古以来一直在进化着， 它被文化、 宗教， 以及经济的、社会的压力所制约， 大脑已经 永无止境地延续到了现在， 而在这段时间里， 它已经找到了一种安全的感觉。 这就是为什么你们会接受「传统」的原因。 因为在传统中就有着安全感， 在模仿中就有着安全感， 在遵从符合中就有着安全感， 而在错觉幻想中， 也有着安全感。 这是很显然的。 你们所有的神明显然就是一些幻想 ——它是由思想建立起来的。 所以，不仅存在着那种 显而易见的延续 ——大脑会在其中寻求安全感， 同样的，大脑也会在 我们日常生活中的各种虚幻的 活动中寻得安全感。 19:02 这些活动就是「信仰」 或者「信念」，它们就是错觉幻想。 我们并不需要什么信仰或信念， 然而当你信仰神、 信仰耶稣、奎师那 或者无论你把他叫做什么， 在那种信念之中， 在那种信仰或者虔诚之中， 你会有一种“受到保护”的感觉， 就好像你已经在 “上帝的子宫”里了 ——你们理解了吗？ —— 但这是一种错觉幻想。 所以，我们现在正在问： 大脑是否能够 去发现 某种「结束」， 结束这种「延续」、结束「时间」， 因为时间的延续 被认为是提升、 进步和进化， 进化是建立在知识的延续之上的。 而我们正在挑战这一点。
20:40 So, we have to consider what is death. You understand? Please don't be stimulated by the speaker, because if you are stimulated by the speaker then when you leave the place your stimulation disappears. But if you are actually partaking in this challenge, in this movement, then it is yours, it will be abiding, it will stay. But if you are being stimulated, it's like taking a drug, maybe whisky or whatever you take, it will stimulate for the time being, but it disappears. So, please do not be stimulated by the speaker. If you are stimulated by the speaker then you will depend on him, then he becomes the authority, and your beastly little guru, and I am not your guru, because this demands that you be a light to yourself, not the light of another. 20:40 因此，我们就必须要来思考一下 什么是死亡？ 你们理解了吗？ 请不要被演讲者所激发， 因为如果你是被演讲者所激发的， 那么当你离开这个地方以后， 你的这种“激发”也就消失了。 但如果你切实地参与到 这种挑战、这种活动中来， 那么它就是属于你的， 它将会是持久的，它将会留下来。 但如果你只是受到了“激发”， 那这就像是服用药物， 或者喝威士忌酒， 或者无论你服用什么东西， 它会暂时地给你带来刺激， 随后刺激就会消失。 所以，请不要只是被演讲者所激发。 如果你是被演讲者所激发的， 那你就会依赖于他， 那时他就变成了权威、 变成了你们可恶的小古鲁， 但我并不是你们的古鲁， 因为这需要 需要你成为「你自己的光」， 而不是别人的光。
22:23 So, we have to go into the question, because that is part of the brain - you understand? - death. Death means total ending, and the destruction of the brain. Right? Because there oxygen cannot go into the brain, and all the rest of it. Death implies an ending, ending to a continuity of life, the life which you now lead - you are following all this? - your life, and opposed to living, the ending. Right? 22:23 所以，我们必须要来探讨一下这个问题， 因为「死亡」也是大脑的一部分 ——你能理解吗？ 死亡就意味着「彻底的结束」 以及大脑的毁灭。 对吧？ 因为那时氧气 无法再输送至大脑了，等等这些。 「死亡」就意味着结束， 结束生活的延续， 结束你现在所过的生活 ——你们跟上所有这些了吗？ —— 你的生活， 而与生活相对立的， 就是「结束」。 是吧？
23:23 So, first one has to examine the continuity of what we call living, and the ending of it which we call death. And to examine this, any form of fear, any form of opinion, judgement, evaluation - all has no value. We have to examine 'what is,' the 'what is' of your life, your everyday life. That is a fact. And man throughout the ages has clung to this continuity, the continuity of life, the life that he leads, hoping next life will be a better opportunity, he will be born in a palace, or have more money, or being more beautiful, better opportunity, and all that kind of stuff. 24:42 So, we are asking something very clear, which is not only to observe, to examine what we call living, which is our relationship, our ambitions, our greed, our desire for power, status, anxiety, fear, pleasure, sorrow, attachment, detachment, the battle between the opposites, the contradictions. That is our life, with all the gods and superstitions, all that: the ideals, hoping one day we will all be brothers - all that. That is our daily living. And that has had a continuity, generation after generation. Please watch it, this is extraordinary what we are doing. 23:23 所以首先，我们必须要去检视一下 这种我们将其称之为“生活”的「延续」， 而这种「延续」的结束 ——我们就把它称为「死亡」。 而要检视它， 任何形式的恐惧、 任何形式的观点、判断、评价 ——所有这些都毫无价值。 我们需要检视的是“真实现状”， 你生活的“真实现状”， 你日常生活的“真实现状”。 这才是事实。 而从古至今， 人类一直执著于这种延续， 这种生活的延续， 这种他所过的生活， 并希望来世他会有更好的机遇， 他将会出生在王宫里， 或者变得比现在更有钱， 或者更加漂亮，拥有更好的机会， 等等诸如此类的东西。 24:42 所以，我们正在问的 是某个非常清楚的问题， 那就是：我们不仅要去观察、 去检视这个我们称之为“生活”的东西 ——生活就是我们的关系、 我们的野心、我们的贪婪、 我们对权力和地位的欲望、 焦虑、恐惧、 快感、痛苦、执著、 不执著、对立面之间的斗争、 那些自相矛盾。 这就是我们的生活， 还有所有那些神明与迷信， 等等那些东西： 那些理想，希望有朝一日 我们能“四海之内皆兄弟”，等等。 这就是我们的日常生活。 而这个东西会延续下去， 一代又一代地延续下去。 请观察一下它，我们正在做一件 很非凡的事情。
25:55 And we are asking what is the meaning of death and what is the meaning of living? We have put death in opposition to life, to living. So, there is a fear of what we call living and avoiding or putting as far away as possible what we call death. So, continuity in time, continuity in our sorrow, continuity in our fear, continuity in our attachments - please follow all this carefully - and when that attachment is disturbed, broken down, again another continuity, another attachment. Continuity implies time. 27:14 Right? Time is the movement of thought. Time means movement. From here to there takes time, or psychologically, to reach from that which is not beautiful to that which is beautiful. So, the movement of continuity is time, and this movement is thought. Right? And that is our life. Your life, not the idealistic life, not the life in heaven, or Moksha, or liberation, or the ideal of non-violent life, and all the inventions that thought has created in order to escape from actuality, from the actual daily living. 25:55 而我们正在问： 「死亡」的意义是什么？ 「生活」的意义又是什么？ 我们已经把死亡和生命、生活对立起来了。 所以，我们会恐惧这个我们称为“生活”的事物， 然后回避或尽可能地远离那个 我们称为“死亡”的东西。 所以，我们在时间中 延续， 延续我们的痛苦， 延续我们的恐惧， 延续我们的执著依赖 ——请小心地跟上这一切—— 而当那种执著依赖被干扰、被打破以后， 就会出现另一种延续、另一种执著。 延续就意味着「时间」。 27:14 对吧？ 「时间」就是思想的运动。 「时间」就意味着运动。 从这里到那里，需要花费时间， 或者从心理上来说， 我们要从 不美丽的样子变成美丽的样子。 所以这种延续的运动就是时间， 而这种运动就是思想。 对吧？ 这就是我们的生活。 它是你们的生活， 不是那种理想主义的生活， 不是天国中的生活， 或者「解脱」、「自由解放」， 或者那种非暴力生活的理想， 等等所有这些 思想所创造出来的发明物 ——思想创造出它们是为了逃避现实， 逃避实际的日常生活。
28:31 So, we are asking whether that living, with all its confusion, all that, can end to find out what death is. You have understood? Right, sir? I'll show it to you. Go slow. Go slow. 28:31 所以，我们正在问： 这种生活 及其所有的混乱困惑，等等， 它是否可以结束？ 从而我们便可以去发现 什么是「死亡」。 你们明白了吗？ 对吧，先生？ 我会向你们来展示这一点的。 慢慢来，慢慢来吧。
29:07 We are attached to a house, a person, to a belief, to a conclusion, to a concept, to an ideal, and so on. We are attached. Analytically, you are attached because inwardly you are desperately lonely, and being lonely, you want something to escape from this sense of total isolation. You follow? That is called loneliness. You must have experienced, you must have known it, if you have at least observed a little bit. And so, you get attached to something, generally a person, an ideal or an experience which you have had. 29:07 我们执著于一幢房子、一个人、 一个信仰、一个结论、 一个概念、一个理想，等等。 我们是有所执著的。 我们来分析一下：你之所以执著， 是因为你内心极度的孤单， 由于孤单，所以你想要某个东西 来逃避这种彻底的孤立感。 你们理解了吗？ 这就是所谓的「孤独」。 你们一定经历过它，你们一定知道它， ——如果你们多多少少观察过一下的话。 因此，你会执著依赖于某个事物， 通常来说是一个人、一个理想 或者你曾经有过的经验。
30:09 Now, attachment implies continuity, doesn't it? The very word implies a duration. When you use the word 'relationship,' having a relationship with my wife, with one's - not mine - with one's wife or with one's husband, the very dependence, attachment implies time, a duration. Are you following all this? Is this getting a little difficult? Thank goodness! Wait, sir, verbally you may be following, the word is not the thing. The description is not the described. Please bear that all the time, that the word is not the thing, and if you are caught in the word, you'll miss the real thing. 31:21 That's what you have done. That's part of the intellect that enjoys the stimulation of words and clings to that stimulation, and from that intellectual operation you have created such havoc in the world. Because the intellect is only a part, not the whole. When the part dominates, there must be division, there must be cruelty, there must be violence, and that's what the intellect has done in the world. The intellect has invented the Hindu, the Buddhist, the Christian, the Muslim, the Jew, the Arab, and they are at each others throat. 32:26 And because we have given such importance to the intellect, it has brought about great misery in the world. Which does not mean that we all must become dull. On the contrary, we are pointing out when the intellect, which is only a part, when that dominates there must be decay, degeneration, which is what is going on in the world. 30:09 你瞧，执著就暗示了「延续」，不是吗？ 这个词本身就暗示了一段「持续时间」。 当你使用「关系」这个词的时候， 拥有和我妻子的关系， 和你的妻子…… ——不是我的——和你妻子或丈夫的关系， 而这种依赖、这种执著本身， 就暗示了「时间」，暗示了有一段「持续时间」。 你们跟上所有这些了吗？ 它是不是变得有点难懂了？ 谢天谢地！ 稍等片刻，先生， 口头文字上，你或许能理解， 但文字词语并不是它所指的东西。 「描述」并非被描述之物。 请始终牢记这一点： 那就是文字词语并不是它所指的东西， 如果你陷入于文字词语之中， 你就会错过那个真实实际的东西。 31:21 然而你们就是这么做的。 这是「智性」的一部分， 「智性」会享受文字词语所带来的刺激， 然后紧紧抓住那种刺激， 而经由这种智性的运作， 你们创造出了这个世界上如此大的灾难。 因为智性只是「部分」，而非「整体」。 而当「部分」占据了主导地位， 就必然会有分裂， 必然会有残忍，必然会有暴力， 而这就是「智性」 在这个世界上已经做过的事情。 智性已经发明了“印度教徒”、 “佛教徒”、“基督教徒”、 “伊斯兰教徒”、以及犹太人、阿拉伯人， 然后他们彼此激烈争吵、冲突不休。 32:26 而因为我们已经赋予了「智性」 如此的重要性， 由此它便给这个世界 带来了巨大的苦难。 这并不意味着我们都必须变得愚钝。 恰恰相反，我们正在指出：当智性 ——智性只是「部分」， 当智性占据主导地位，就必然会有衰退、 堕落——而这就是世界上正在发生的事情。
32:59 Now, we are saying, attachment, the very word implies a sense of permanency, a sense of continuity, a quality of duration, and in that time, duration, we hope to have a constant companionship, wholly, safety. Right? Death says to you, 'End it.' That is what death means - end your attachment completely, because that is what is going to happen when you stop breathing. You are going to leave everything behind. Like the rich man said, 'At least I can have it till the last moment.' Right? So, please watch it. 32:59 而现在，我们在说： 执著——这个词本身 就暗示了一种「永久性」的感觉、 一种「延续」的感觉、 一种「持续」的品质， 而在那段时间里，在那段持续时间中， 我们希望能拥有一种持续不断的“陪伴”， 它是完整的、安全的。 对吧？ 然而「死亡」却对你说，“结束它吧”。 这就是「死亡」的含义 ——去彻底地结束你的「执著」， 因为这就是将要发生的事情 ——当你停止了呼吸， 你就需要舍弃掉一切事物了。 就像那个有钱人说的， “至少在我临死前最后一刻，我还能拥有它。 ” 对吧？ 所以，请你们观察一下它。
34:20 Can you know the implication, the consequences of attachment to a house, to property, to your wife, to a belief, to a concept, to a conclusion, to an opinion, to a god - attachment? Can you see the implications of it is fear, jealousy, anxiety - you may get lost, and so on, so on? Can you, listening now, end your attachment completely? Now, you won't shake your head. That is the test, and you are unwilling to test it out. 34:20 你能够明白执著的含意 与后果吗？ 执著于一套房子、执著于财产， 执著于你的妻子、信仰、概念、 结论、观点、 神明——你执著于这些东西。 那么你能否看到：执著就暗示了 恐惧、嫉妒、 焦虑——你也许会迷失自己，等等。 你能否在此刻聆听的时候， 就彻底地结束你的执著？ 现在，你们就不会再点头了。 这是一个考验， 但你们并不愿意去试验一下它。
35:21 So, we are saying, the brain, when it has continuity, it becomes mechanical. And all thought then is mechanical. There is no new thought, because all thought is based on memory which is the response of knowledge, and so on. So, there is no new thought. 35:21 所以我们在说： 大脑，当它延续下去以后， 它就会变得机械化。 于是，那时所有的思想都是机械化的。 并不存在什么“新的思想”， 因为所有的思想都是基于记忆的 ——而记忆就是知识等等的反应。 所以并不存在什么“新的思想”。
35:58 So, death implies the ending of attachment. It is only in the ending there is a beginning. You understand? This is something serious, don't play with words. Because the moment there is an ending, something new takes place. But if there is continuity, there is nothing, there is nothing new under the sun. And it is very important, this ending, because it is only then the brain can discover for itself a quality of movement that is totally... that is not in the past. I wonder if I am explaining all this. Right? Are you following, sir? Are we communicating with each other a little bit? 35:58 因此，死亡就意味着执著的「结束」。 只有在「结束」以后，才会有「开始」。 你理解了吗？ 注意，这是很严肃的东西， 请不要玩文字游戏。 因为当有了「结束」，某种新的事物才会产生。 但如果一直在延续，那就不会有任何（新）东西了， “太阳底下没有新鲜事”。 而这种「结束」，它是非常重要的， 因为只有那时大脑才可以 亲自去发现 那种运动的品质 ——那种运动完全是 它并没有落入于「过去」之中。 我不知道我是否解释清楚这一切了。 对吧？ 你跟上了吗，先生？ 我们彼此之间 是否多少有一点儿交流沟通了？
37:28 So, death implies the ending, not only the physical organism, but all the things that man has accumulated. If it doesn't end, there is this whole question, what happens to the mind, to the whole movement of consciousness, not yours or mine - consciousness of man, what happens to that? You understand my question? No, you don't. You see, one has to explain every little thing, you don't capture it quick. Sir, our daily life is like a vast river; watch it, like a vast river, and the whole human living is like that, in which there is all these complexities, problems, pain, sorrow, anxiety - everything is that river of which we are a part. 39:09 When the part dies, the stream goes on. The manifestation of the stream is you, with your name, with your quality, and so on, but you are still part of this stream. Are you getting what... are you following, sir? Part of the stream. And we are saying, the ending of that stream - you follow? - moving totally away from that stream, never belonging to that stream, because that stream is conflict, confusion, pain, attachment, detachment, or what is right, what is... - you follow? - this battle that goes on within one. So, we are saying, while you are living, conscious, alive, full of your mischief, your activities - all that, see that the ending of something voluntarily, not with a motive, ending voluntarily attachment is the beginning of something totally new. 40:46 You've got it? Because the 'I,' the 'me' is a continuity. The 'I' has been not only genetically from millennia handed down, generation after... it is a continuity, and that which is continuous is mechanical, there is nothing new in it. Right? I don't know if you... It is marvellous if you get into this. 37:28 所以，死亡就意味着「结束」， 不仅是身体组织的结束， 也包括人类所积累的 所有事物的结束。 如果它不结束的话， 那么这整个问题就会出现了： 那时心灵会发生什么？ 那时意识的整个运动会发生什么 ——不是你的意识或我的意识，而是人类的意识， 它会发生什么？ 你们理解我的问题吗？ 不，你们并不理解。 你瞧，某人不得不去解释 每一个你们无法快速领会 其含义的小细节。 先生，我们的日常生活 就像是一条浩瀚的大河； 你可以观察一下它， 它就像是一条大河， 而人类的整个生活也是如此， 在其中有着所有那些错综复杂、那些问题、 痛苦、悲伤、焦虑 ——每一样东西都是那条河， 而我们则是这条河的一部分。 39:09 当这个「部分」死去， 河流依然会继续滚滚向前。 而这河流的呈现就是「你」 ——你的名字、你的特质，等等， 但你仍旧是这河流的一部分。 你们领会我所说的…… 你理解了吗，先生？ 河流的一部分。 而我们在说： 去结束这「河流」 ——你们跟上了吗？ —— 彻底地脱离那条河流， 永远不再属于那条河流， 因为那条河流就是冲突、困惑、痛苦、 执著、不执著， 或者什么是对的，什么是 ——你们跟上了吗？ —— 我们内心这种持续进行着的斗争。 所以，我们说： 当你在生活的时候， 你是有意识的、充满活力的、 生活中充满了你的各种胡闹麻烦、 各种活动——等等这些， 而你要确保主动自发地 去结束某个东西 ——而不带有某种动机， 去主动自发地结束执著 ——这便是某种全新事物的开始。 40:46 你听明白了吗？ 因为那个“我”、那个“自己”，它就是一种延续。 那个“我”，他不仅是基因方面 成千上万年传下来的东西， 代代相传 它是一种延续， 而那个会延续的事物就是机械化的， 它里面不会有任何新的东西。 对吧？ 我不知道你们是否…… 如果你们深入下去的话，它是很奇妙的。
41:27 Now, there is another point, another thing. There is continuity as long as the brain - please listen quietly, don't agree, just listen - as long as the brain is registering. Right? You are following this? As long as I am registering the hurts, the pain, the brain is registering all this, and that gives it a continuity. That gives the idea 'I am continuing,' and that continuity is considered a progressive diminution, gradually ending the 'I.' You follow? So, as long as the brain registers, like a computer, it is mechanical. 42:48 When you are insulted or praised it is registering. And millennia after millennia it has registered. You follow? That is our conditioning, that is our whole progressive movement. Now, we are asking is it possible - please listen to the question first - is it possible not to register? Except that which is relevant, and nothing else. You understood this? No, this is rather difficult. Why should one register you are hurt? Right? Why should you register somebody's insult or flattery? Right? I am asking you, why? And when you register, when the brain registers, that registration prevents the observation of the other who has insulted. 44:25 That is, you observe the person who has insulted you or praised you with the registrated mind, brain, so you never see him actually. You follow? You are following what I am saying? Come on, sirs. Your brain registers again. This registration is a continuity, and in that continuity there is safety. It says, 'I have been hurt once, therefore I'll register it, keep it, and therefore avoid being hurt, both physically and psychologically.' Right? Physically it is relevant, but psychologically is it relevant? You've understood my question? 45:36 One has been hurt. One has been hurt because the hurt is the movement of time, which is the building up of the image you have about yourself, and when that image is pricked you are hurt. Right? And as long as you have that image you are going to be hurt always. So, is it possible not to have the image and therefore no registration? You are following all this? 41:27 而现在，还有另外一点，另外一件事。 即 只要大脑还是在 ——请安静地听好了，不要同意，只是聆听—— 只要大脑还是在记录着， 那么就会有「延续」。 对吧？ 你们理解它了吗？ 只要我还是在记录着 那些伤害、痛苦， 大脑正在记录着所有这一切， 而这给了它一种延续感。 这让它产生了“我正在延续”的想法， 而这种「延续」被认为是 一种逐渐进步的“减少”， 逐步地结束那个“我”。 你们跟上了吗？ 所以，只要大脑还是在记录， 就像一台电脑那样， 它是机械化的。 42:48 当你受到了侮辱或者称赞， 大脑都在记录着它。 成千上万年以来， 大脑已经记录了这些东西。 你们跟上了吗？ 这就是我们的局限，这就是我们 全部的进步发展的运动。 而现在，我们在问： 是否可能 ——请先听好这个问题—— 是否可能不去记录？ 除了那些切身相关的事物， 其他任何东西都不要去记录。 你们理解它了吗？ 不，这太难懂了。 为什么要去记录你受到的伤害？ 对吧？ 为什么你要去记录某人的侮辱或奉承？ 是吧？ 我正在问你：为什么？ 当你记录的时候， 当大脑记录的时候， 这种记录就会阻碍 你对于那个侮辱你的人的观察。 44:25 也就是说，你观察了那个侮辱了你 或称赞了你的人 ——但你是带着那个有着记录的 头脑、大脑去观察他的， 所以你从未如实地去看他。 你们理解了吗？ 你们跟上我所说的东西了吗？ 加油啊，先生们。 你的大脑会再次去记录。 而这种记录就是一种「延续」， 而在这种「延续」中，就有着安全感。 大脑说，“我曾经受到过伤害， 因此我将会记录它、保存它， 从而避免再次受到伤害 ——不管是身体上的 还是心理上的伤害。 ” 是吧？ 身体上的伤害是切身相关的， 然而心理上的伤害，它是切身相关的吗？ 你们明白我的问题了吗？ 45:36 某人曾经受到伤害。 某人曾经受到伤害是因为 「伤害」是一种 时间的运动， 也就是建立起一个 你对于自己的「意象」， 而当这个意象被打破时， 你就会觉得受到了伤害。 对吧？ 而只要你还是持有这个「意象」， 你就总是会受到伤害。 那么，有没有可能不要有那个「意象」， 从而也就没有「记录」呢？ 你们跟上这一切了吗？
46:20 Because we are - please listen carefully - we are laying the foundation to discover what is meditation. Because if you have fear, do what you will, there is no meditation. If you are nationalistic, if you are ambitious, if you are greedy, if you are this or that, you can stand on your toe for the rest of your life, you will never know what meditation is. That is why we said very carefully from the very beginning of these talks the understanding of ourselves is part of this meditation, the understanding of sorrow, pain, fear, anxiety, so that the mind, your consciousness with all its content is being washed out. 47:35 So is it, we are asking, is it possible not to register psychologically, but only register what is not only necessary but relevant? Because when you have established, when there is order in our life, order, which we went into very carefully the other day, when there is order there is freedom. It is only the disordered mind that seeks freedom. When there is total order, then that very order is freedom. And we are saying, is it possible only to register knowledge for functioning. 48:47 Please listen to this. Work it out with me. Register the relevant necessary knowledge to live an orderly life in the ordinary sense - going to the office, driving a car, recognition of your wife and husband, recognition of your name, and so on, knowledge - that is relevant, that is necessary. Now, we are saying, psychologically, inwardly there is no necessity or anything relevant to be registered. Is this possible? You understand, sir? Intellectually, logically you can see this, or verbally, but to bring, to come upon this - you follow? - 50:04 to see this happening in life, that is quite a different matter. Now, I am going to go into it, if I may, because I have so many things to talk about. I wish I could talk to you every day, but I can't. And probably you wish that I couldn't. 46:20 因为我们在…… ——请认真听好了—— 我们正在打好一个基础， 从而去发现：什么是「冥想」。 因为如果你心怀恐惧， 那么无论你做任何想做的练习， 都不会有「冥想」。 如果你是民族主义者， 如果你野心勃勃，如果你很贪婪， 如果你是这样或那样的， 那么你哪怕在余生中 都踮起脚尖站立来修炼， 你也永远不会知道什么是「冥想」。 这就是为什么 我们从这几次演讲的一开始 就非常小心地指出： 了解我们自己 ——它就是这种冥想的一部分， 去了解悲伤、痛苦、 恐惧、焦虑， 由此头脑， 你的意识及其所有的内容 就会被“抹除”掉。 47:35 所以，是否…… 我们在问：是否有可能 在心理上不要去记录， 而只去记录那些 必需的 且切身相关的事物？ 因为当你建立起了 当我们的生活中有了「秩序」， 关于「秩序」 我们前几天已经非常小心仔细地 探究过它了， 当有了「秩序」，就会有自由。 只有那个混乱无序的头脑才会去寻求自由。 而当有了完全的秩序以后， 那时那种秩序本身就是自由。 而我们在说： 是否可能 只去记录 那些正常生活运转所需的知识。 48:47 请听好它，和我一起来解决这个问题。 去记录那些相关的、必需的知识， 去过一种“有序的生活”， 通常意义上的“有序的生活” ——去办公室上班，驾驶汽车， 能认出你的妻子、丈夫， 知道你自己的名字，等等 ——这些就是切身相关的、必需的「知识」。 而现在，我们在说的是： 在心理上、在我们内心， 并没有什么必需的， 或切身相关的东西需要去记录。 这可能吗？ 你们听明白了吗，先生？ 思想智力上、逻辑上， 你们可以明白这一点， 或者口头文字上明白它， 然而要带来……要邂逅这种了悟 ——你跟上了吗？—— 50:04 要看到这件事在生活中发生， 那就完全是另一回事了。 现在，如果允许的话， 我将会来深入探究这一点， 因为我还有那么多东西要讲。 我希望我每天都能和你们谈话， 但我不可能这么做。 而或许你们也希望我不要这么做。
50:40 So, first of all, to go into this very deeply one has to understand the nature of your consciousness. I am sorry to make it all so difficult - it isn't. What is your consciousness? Have you ever asked yourself? Your consciousness is its content. Right? Without its content it is not. Right? You see this? Come on, sir. Help me out! Right? So, the content makes up our consciousness. The content is our tradition, our anxiety, our name, our position. You follow? The content is that and that is our consciousness. And thought is dissatisfied with this consciousness and says there must be super-consciousness, above all this. 51:59 But that movement from the below to the upper is still the movement of thought. Thought is material process. Therefore it is still part of this consciousness. I wonder if you get this. You understand? Have you understood it? It is part of this consciousness, though thought says there is infinite consciousness, cosmic consciousness, the highest. It is still within the field of this consciousness, which has its continuity, and the continuity is its content. Right? See this even verbally, intellectually - good enough. And this consciousness has its continuity - attachment, all the rest of it. 50:40 所以，首先，要非常深入地探究这一点， 你们就必须了解你自己意识的本质。 很抱歉，我把这一切搞得这么难懂 ——但它其实并不难懂。 你的「意识」是什么？ 你是否曾经问过自己这个问题？ 你的意识就是「意识的内容」。 对吧？ 没有意识的内容，意识也就不复存在了。 是吧？ 你们看到这一点了吗？ 来吧，先生。 帮我一把！ 好吧？ 所以，那些内容组成了我们的意识。 那些内容就是我们的传统、焦虑、 名字、地位。 你们跟上了吗？ 那些内容就是它， 也就是我们的「意识」。 而思想对这种意识感到不满意， 于是它说：一定存在着一种“超意识” ——它是凌驾于所有意识之上的。 51:59 然而这种从低层到高层的运动， 它仍旧是思想的运动。 而思想是物质化的过程。 因此它仍旧是这种意识的一部分。 我不知道你们是否领会了这一点。 你们听懂了吗？ 你们理解它了吗？ 它就是这种意识的一部分 ——尽管思想说 存在着一种“无限意识”、 “宇宙意识”，某种“至高之物”。 但它仍旧是落入于 这种意识的领域内的， 这种意识有其自身的延续， 而这种「延续」就是意识的内容。 对吧？ 哪怕只是口头文字上、智力上， 请看到这一点 ——这就已经够好了。 这种意识有其自身的延续 ——执著依恋，等等这些东西。
53:05 So, we are saying, can this consciousness with all its content, which is part of the brain, which is part of the mind, the mind being brain, emotion, all that, - the mind is part of this consciousness - can this whole consciousness realise its content, realise its duration and take one part of that consciousness as attachment, and end it - you understand? - voluntarily. That means you are breaking continuity. I wonder if you follow all this. Which means, we are asking, is it possible to register only what is necessary, relevant - nothing else? 54:12 Understand the beauty of that question, the implications of that question, the depth of that question. We say it is possible. I will - explain! But the explanation is not the fact. Don't be caught up in the explanations. Through the explanation, come to the fact. Then the explanation has no value. The commentators make explanations, but they never come to the fact. Right? So, we are saying, what has continuity is the movement of time, is the movement of thought, the movement of knowledge, from the past, modifying itself in the present and proceeding. 55:25 That is the whole process of registration. Right? Follow that. The whole movement of registration of the brain, otherwise we couldn't have knowledge. So, that is the whole movement, and we are saying, that movement has taken over the psychological field. Right? Because one sees knowledge is necessary, otherwise you couldn't function, I couldn't talk - I won't bring in my talking, that is a different matter - that is tremendous interesting if you want to go into it, I won't go into it now. What was I saying? 53:05 所以，我们在说： 这种意识 及其所有的内容 ——这些内容就是大脑的一部分， 就是心灵的一部分， 心灵就是大脑、情感，等等这些东西 ——心灵就是这种意识的一部分—— 而这整个意识，它能否 意识到自己的内容， 意识到自己的「持续时间」， 然后拿出意识的某个部分 ——比如「执著」—— 然后结束掉它。 你们理解了吗？ 主动自愿地结束它。 这意味着你正在打断那种延续性。 我不知道你们是否理解了这一切。 也就是，我们正在问： 是否可能只去记录 那些必需的、切身相关的东西 ——其他什么东西都不要去记录？ 54:12 请理解这个问题的「美」、 这个问题的暗示含义，以及这个问题的深刻性。 而我们说：这是可能的。 我将会来……解释它！ 但「解释」并非事实。 所以不要受困于解释之中。 而是要通过解释，来达到「事实」。 然后那些解释就没啥用了。 那些注释者会给出各种解释， 但他们从未触及到事实真相。 是吧？ 所以，我们在说的是： 那个有延续的东西， 是时间的运动， 是思想的运动， 是知识的运动， 它来自于过去，在当下修改了自身， 然后继续前进。 55:25 这就是「记录」的整个过程。 对吧？ 请跟上它。 这整个大脑记录的运动， 否则的话，我们是无法拥有知识的。 所以，这就是它的整个运动， 而我们说： 这种运动已经接管了心理的领域。 对吧？ 因为我们看到知识是必需的， 否则的话你就无法正常生活了， 我就无法演讲了 ——我就不说我的演讲了，这是另一回事了—— 这是极其有趣的东西 ——如果你想要深入它的话， 我现在暂时就不深入下去了。 我刚才说什么来着？
56:22 Q:Knowledge is necessary to function. 56:22 提问者：知识对于正常生活运转来说是必需的。
56:32 K:We said knowledge is continuity, and this continuity... the brain has found safety in this continuity and therefore it must register. Right? But knowledge is always limited. There is no omnipotent knowledge. So the brain, having found security in the movement of knowledge, clings to it, and translates every incident, accident according to the past. Therefore the past has tremendous importance to the brain, because the brain itself is the past. And your own intellect says, logically, as we have explained, intellect says - which is a verbal explanation of intellect - the intellect says, 'I see very clearly that which has continuity has nothing new, there is no new perfume, there is no new heaven, no new earth,' and so intellect says, 'Is there an ending of continuity and not bring danger to the brain?' 58:20 - you follow? - because without continuity it gets lost. So it says, 'If I end continuity...' Intellect says to itself, says, 'If I end that continuity what then?' The brain demands to be secure, what is then? If it can find something in the ending and the beginning, then it says, 'All right, I have got it, I am safe.' You understand? Now, the brain has said, 'I can only function in security,' whether it is false or true - security, and continuity has given it security, which is the registration process. Follow? Registering - that has given it security. 59:31 'Register only what is necessary, relevant, and don't register anything else.' You understand my question? It is suddenly at a loss. It says, 'What do you mean by it?' Because it is functioning out of security, so 'Give me security and I will go after it.' You understand this? 56:32 克：我们说「知识」就是延续， 而这种延续 大脑已经在这种延续中找到了安全感， 因此它必然会去记录。 对吧？ 然而知识永远都是局限的。 并不存在什么“无所不能的”知识。 因此当大脑 在这种知识的运动中 找到安全感以后， 它便会紧抓着知识不放， 然后根据「过去」来翻译诠释 每一个事件、每一个意外。 因此，「过去」对于大脑来说是极其重要的， 因为大脑本身就是「过去」。 你自己的「智性」在说， 就如我们所解释过的 ——它是合乎逻辑的， 智性在说 ——但这只是智性口头文字上的解释—— 那种智性在说， “我非常清楚地看到了 那个有延续的事物 是没有任何新东西的，它没有任何崭新的芬芳， 没有任何新的天国或新的世界。 ” 于是智性会说， “是否可以结束这种延续， 却不给大脑带来危险呢？” 58:20 ——你跟上了吗？—— 因为没有延续，智性就会迷失自我。 于是它说，“如果我停止了延续……” 智性告诉自己， 它说，“如果我停止了那种延续，接下来会发生什么呢？ ” 大脑需要有安全感，所以接下来会怎样呢？ 如果大脑可以在 「结束」和「开始」之中找到某种东西， 它就会说，“很好，我得到它了，我现在安全了。 ” 你们理解了吗？ 而现在，这个大脑说， “我只能够在安全中才能正常运作” ——不管那种安全是真实的还是虚假的， 而「延续」已经给了它安全感 ——这种「延续」是记录的过程。 理解了吗？ 那种记录——它已经给了大脑安全感。 59:31 然后你过来了，对我说，对大脑说： “只去记录必需的、切身相关的东西， 而不要去记录任何其他东西。 ” 你们理解我的问题了吗？ 然后大脑突然就不知所措了。 它会说，“你这话是什么意思？ ” 因为大脑是在安全感中运作的， 于是它说，“给我安全，然后我就会去追求它。 ” 你们理解这一点了吗？
59:58 I say there is a security, but not this kind of security, which is, to put knowledge, thought in its right place. Right? The very orderliness of life is possible only when the brain has understood that it is living in disorder, which it calls security. And when it realises that security implies putting everything in order, which is everything relevant and nothing irrelevant - you are following all this? - then the brain says, 'I have understood this, I have got it.' Which is, 'I have an insight into this whole movement of continuity.' 1:01:13 Right? You are following? It has an insight into it. That insight is the outcome of complete order, which is, the brain has put everything in its right place. Then there is total insight into the whole movement of consciousness. And therefore, it means the brain will only register that which is not... which is necessary and nothing else. Have you got it? You have captured something? In that is implied the activity of the brain undergoes a change, the very structure of the brain undergoes a change, because the seeing something for the first time anew brings a new function to operate. 1:02:20 You understand all this? Sir, your arm, this arm is developed because of function. Right? sees something new, there's a new function being born - right? - a new organism is taking place. So, we are saying, it is wholly necessary for a mind, for a brain to become very young, fresh, innocent, alive, youthful when there is no psychological registration at all. 59:58 我说存在着一种「安全」， 但它并不是这种安全感， 我说的「安全」就是 将知识、 思想放在它正确合理的位置上。 对吧？ 想要生活秩序井然， 这只有当 大脑 明白自己生活在混乱中时 才有可能 ——它将这种“混乱失序”称为“安全”。 而当大脑意识到 「安全」意味着 要将每一样事物都有序放置 ——这里指的是每一样切身相关的事物， 而不是非相关的事物 ——你们跟上这一切了吗？ —— 那时大脑会说， “我已经理解它了，我明白了。 ” 也就是，“我已经洞悉了「延续」的整个运动。” 1:01:13 对吧？你们明白了吗？ 大脑已经洞穿了它。 而这种洞察就是 「完全秩序」的产物 ——也就是，大脑已经把一切事物都放置在了 属于它们的正确合理的位置上。 那时它便能够完全地洞察到 意识的整个运动。 因此这就意味着 大脑将只会去记录那个并非 记录必需的事物， 而不去记录其他任何东西。 你明白它了吗？ 你是否领会到了一些东西？ 这就意味着 大脑的活动经历了一次改变， 大脑的结构发生了改变， 因为当你「只如初见」地去看某个事物， 这就会带来一种全新功能的运转。 1:02:20 你们理解所有这些了吗？ 先生，你的手臂，这条手臂之所以会发展成长 是因为它在发挥功能。 对吧？ 所以，当大脑发现了一种新的…… 当它看到某种全新的东西， 那么新的功能就会产生了 ——对吧？ —— 一种新的有机组织产生了。 所以，我们在说： 这是一件绝对必要的事 ——那就是头脑需要…… 大脑需要变得非常年轻、焕然一新、 天真、活跃、充满青春活力， 那时完全没有心理上的记录。
1:03:19 And we must also go into the question, is love within this consciousness? You understand my question? Has love a continuity? You understand? Please listen to the question first. Don't agree or... - just listen to it. We said consciousness is a continuity - tradition, all that. And is love part of this field or entirely outside the field? You understand? I am asking, I am challenging. I don't say it is or it is not. We are going into it. Because if it is within this field of our consciousness, it is still part of thought. Right? Because the content of our consciousness is put together by thought - belief, gods, superstitions, traditions - all that, fear is part of thought. 1:04:47 And is love part of thought - you are understanding what... - is part of this consciousness? Which means, is love desire, is love pleasure, sex and all the rest of it? Is love part of this thought process? Which means, is love a remembrance? You are following all this? Love cannot possibly exist or come into being, like the fresh morning dew, if the intellect is supreme. Right? And our civilisation has worshipped the intellect. That is, worshipped it because it has created theories: there is Brahman, there is no Brahman, there is god, there is no god - you follow? It has created the principles, the ideals, the supreme one, or the supreme double, or supreme triple. 1:06:29 So, we are asking you, is love part of this stream, this consciousness? Can love exist when there is jealousy? Can love exist when there is attachment to my wife, to my husband, to my children? Can love exist when there is the memory of sexual action, a remembrance, the picture - all that? Has love a continuity? Please go into it. For god's sake, find out, because that thing does not exist in your heart, that is why the world is in such a mess. 1:03:19 而我们同样也必须来探究一下这个问题： 「爱」是包含在这种意识中的吗？ 你理解我的问题吗？ 「爱」有延续吗？ 你明白了吗？ 请先听好这个问题。 不要同意或者…… ——只是聆听它。 我们说过：意识就是一种「延续」 ——传统，所有这些东西。 那么「爱」是否是意识领域的一部分呢？ 还是说，它是完全在这个领域之外的？ 你们听懂了吗？ 我正在提问，我正在提出挑战。 我没有说它是或者不是。 我们将会来研究它。 因为如果「爱」是包含在我们意识的领域中的， 那它就仍然是思想的一部分。 对吧？ 因为我们意识的内容， 它是由思想所拼凑起来的 ——那些信仰、神明、迷信、传统—— 所有这些东西， 而恐惧也是思想的一部分。 1:04:47 那么「爱」是不是思想的一部分呢？ 你们理解我所说的 「爱」是不是这种意识的一部分？ 那意味着：「爱」是欲望吗？ 「爱」是快感吗？ 性快感 等等那些快感？ 「爱」是这种思想过程的 一部分吗？ 它意味着：「爱」是回忆吗？ 你们跟上所有这些了吗？ 如果「智性」变得至高无上， 「爱」就不可能存在， 不可能出现了， 因为「爱」就像是 清新早晨的露水一样。 是吧？ 然而我们的文明是崇拜「智性」的。 换句话说，它崇拜智性是因为 智性已经创造出了各种理论： 存在着「梵」，不存在「梵」， 存在着「神」，不存在「神」 ——你们跟上了吗？ 它已经创造出了 那些行为道德准则、那些理想， 至高的“唯一存在者”， 或至高的双重体，或至高的三重体。 1:06:29 所以，我们正在问你， 「爱」是不是这洪流、这意识的一部分？ 当有了嫉妒，「爱」还能存在吗？ 当我执著于自己的妻子、 丈夫、孩子时，「爱」还会存在吗？ 当你带着做爱的回忆， 带着性爱画面的记忆 等等这些时， 「爱」还可能存在吗？ 「爱」有延续性吗？ 请深入探究它。 看在上帝的份上，去发现它， 因为你们心中并没有这个东西（爱）， 所以这个世界才会如此混乱不堪。
1:07:37 To come upon this love, the whole stream of consciousness must come to an end - right? consciousness being your jealousy, your antagonism, your ambitions, your desire for position, your desire for becoming bigger and nobler, and all the rest of it, or seeking power - you understand? - power, either siddhis, you know, levitation and all that kind of business, or power, position politically, religiously, or the power over your wife, over your husband, over your children - all that is implied. 1:08:33 Where there is any sense of egotism, the other is not. And the essence of egotism is the process of registration. And we said the other day, or yesterday, the ending of sorrow is the beginning of compassion. But we have used sorrow as a means of advancement, becoming better and better and better. On the contrary, the ending, then there is something infinitely new takes place. Now. 1:07:37 而要邂逅这种「爱」， 整个「意识的洪流」就必须结束 ——是吧？ 意识就是你们的嫉妒、敌对、 野心、对身份地位的渴望， 你会渴望变得更强大、更尊贵， 等等这些东西， 或者去寻求力量 ——你明白了吗？ —— 力量，要么是各种“神力”，你知道的， 漂浮术 等等这类玩意儿， 或者是政治上、宗教上的权力和地位， 或者是支配掌控你妻子、丈夫、 孩子的力量 ——所有这些都包含在内。 1:08:33 当有了任何自我中心的感觉， 「另一个事物」就不存在了。 而这种自我中心的实质 就是那种记录的过程。 而我们前几天还是昨天…… 我们也说过了： 「苦难」的结束就是「慈悲」的开始。 然而我们却只是利用苦难 作为一种获得进步的手段， 去变得更好、更优秀。 然而恰恰相反，当有了「结束」， 那么某种 无限崭新的事物就会发生了。 好了。
1:09:27 Now we can talk about meditation. Don't take postures. Don't suddenly sit up and say, 'I am going to meditate.' Be comfortable, that is all. Sir, there are several things implied in meditation. First, there must be space, not physical space only, but space within the mind, which means no occupation. You understand this? Do you understand this? Because all our minds are occupied. How shall I stop chattering? I must be occupied with having a space. I must be silent. You follow? This occupation like a housewife with her cooking, with her children, like a devotee with his god, a man with his occupation, with his sex, with his job, with his ambition, with his position, the mind is wholly occupied, therefore there is no space in it. 1:11:23 You follow? We have established order in our life, not the order of discipline, control - that is out. But we have established order because we have seen, intelligently, we have seen that the order can only come out of the understanding of disorder. We have gone into it. I am not going to go into it. 1:09:27 现在我们可以来谈谈「冥想」了。 不要摆出那些姿势。 不要突然坐得笔直，然后说， “我要开始冥想了”。 怎么舒服怎么来就行了。 先生，冥想中包含了好几件事情。 首先，我们必须要有「空间」， 不仅是物理上的空间， 也包括头脑里的空间， 这意味着…… 头脑没有被「占据」。 你听明白了吗？ 你能理解这一点吗？ 因为我们所有人的头脑都很忙碌。 我要如何才能停止喋喋不休？ 我必须要忙着去找一个空间。 我必须要安静沉默。 你们跟上了吗？ 这种忙碌就像是一个家庭主妇， 她会忙碌于烧饭做菜， 忙碌于管孩子， 就像一位信徒对待他的神明一样， 而男人也会忙碌于他的职业、性爱、工作、 野心、地位， 头脑已被各种事物完全占据了， 因此它便没有「空间」了。 1:11:23 你们理解了吗？ 我们已经建立起了我们生活的秩序， 不是那种戒律、控制所带来的秩序 ——这个可以扔掉了。 而是，我们已经建立起了那种「秩序」， 因为我们已经智慧地看到了， 我们看到 秩序只能够 通过了解混乱而产生。 这个我们已经讨论过了。 我就不再探讨它了。
1:11:57 So, we have brought about order in our life, order in our relationship, which is very important because life is relationship - a movement, an action in relationship. If there is no order in your relationship with your wife, with your husband, with your children, with your neighbour, whether that neighbour is near or very far, forget about meditation. Because if out of having disorder in your life you try to meditate, you will fall into the trap of illusions. So, that's why we said in these talks, if you have been serious, if you have followed, we have brought about order, absolute order, not temporary order, absolute order. 1:13:00 That order can look to the cosmic order. You understand? It has a relationship - I mustn't go into it. Just let me go into it a little bit. That order has relationship with the cosmic order. Cosmic order is the setting of the sun, the rising of the moon, the marvellous sky of an evening with all the beauty. And merely examining the universe through a telescope is not order. It is order in here, in our life. Then that order has an extraordinary relationship with the universe. You understand all this? Doesn't matter. 1:11:57 所以，我们已经为我们的生活带来了秩序， 我们关系中的秩序， 这种「秩序」是很重要的， 因为生活就是关系 ——生活就是关系中的运动与行动。 如果在你和妻子的关系中没有秩序， 如果在你和丈夫、孩子或邻居 ——不管是近邻还是远邻—— 如果你们的关系中没有秩序， 那么就请忘掉冥想吧。 因为如果你试图经由 生活中的混乱去冥想的话， 你就会掉入错觉幻想的陷阱。 所以，这就是为什么我们说： 在这几次演讲中 ——如果你一直很认真在听， 如果你跟上的话——我们已经带来了 那种「秩序」，绝对的秩序， 不是暂时的秩序，而是绝对的秩序。 1:13:00 这种秩序就可以去展望思考那种「宇宙秩序」。 你们理解了吗？ 这种秩序和它有一种关系…… ——我不能再深入下去了。 还是让我稍微来讲一下吧。 那种秩序和「宇宙秩序」有着一种关系。 「宇宙秩序」就是太阳落山、月亮升起， 那无限美丽的不可思议的夜空。 仅仅通过望远镜来检查这个宇宙 ——这并非「秩序」。 它是在这里的秩序，我们生活中的秩序。 然后这种秩序就会和宇宙 产生一种非凡的关系。 你们理解所有这些吗？ 无所谓了。
1:13:50 So, we are saying, when a mind is occupied there is no order, there is no space. When the mind is full of problems how can you have space? So, every problem as it arises must be immediately solved first, to have space. You understand? That isn't part of meditation, not to carry problems over day after day, day after day, day after day. I met the other day a lady who said to me, 'When you were a little boy you hurt me, psychologically, and I am still carrying that hurt.' Sixty years hurt. Oh, you don't see this. So, is it possible not to be occupied, which does not mean irresponsibility. You understand? On the contrary, when you are not occupied you give your attention to responsibility. 1:15:11 It is only the occupied mind that is confused and therefore responsibility becomes ugly, and responsibility then has the possibility of guilt, and all that. So, please do not ask how not to be occupied. If you say, 'Please tell me a system, a method, all that, then you will be occupied with the system, with the method, with the slogans, and all the rest of it. But if you see, if you have an insight, if you see that a mind occupied is a destructive mind, it is not a free mind, it has no space, if you see that, it happens. 1:13:50 所以，我们说： 当一个头脑被占据时， 它便没有了秩序，没有了空间。 当头脑充满了各种问题， 你怎么可能还会有空间呢？ 所以，当每一个问题升起的时候， 我们必须先立即解决掉它， 由此才会有「空间」。 你理解了吗？ 这就是「冥想」的一部分 ——那就是不要日复一日、 日复一日地携带着那些问题。 前几天，我遇到了一位女士，她告诉我说， “当你还是一个小男孩的时候，你伤害了我， 心理上的伤害，如今我依然背负着 这个心灵创伤。 ” 长达六十年的创伤。 哦，你们还没有明白它。 所以，是否可能不被「占据」？ 这并不意味着“不负责任”。 你能理解吗？ 恰恰相反，当你没有被各种事物所占据， 你就会把注意力集中在「责任」上了。 1:15:11 只有那个被占据的忙碌的头脑 才是混乱困惑的， 由此责任就变成了一件丑陋之事， 那种责任可能会包含负罪感，等等这些东西。 所以，请不要询问 如何才能不被占据。 如果你说，“请告诉我一个思想体系、一种方法”，等等， 那么你就会被那个体系、方法、 口号，等等这些东西所占据了。 但如果你看到了，如果你洞察到了， 如果你看到一个被占据的头脑 是一个具有破坏性的头脑， 是一个不自由的头脑， 是一个没有空间的头脑 如果你看到了这一点， 它（不被占据）就会发生了。
1:16:12 The next question is - oh, lord! - is attention, inattention, and distraction. You follow? Attention, inattention, concentration, and distraction. Are you getting tired? We are saying, there is no distraction at all. Please see that point very carefully. There is no such thing as distraction. I will explain, I will go into it. When you are attempting to concentrate, only then there is distraction. Right? That is, thought says - listen carefully please - thought says, 'I will concentrate on that - the image, the picture, the idea, the word 'OM' or whatever it is, I will concentrate on that,' and thought is focusing its energy on that. 1:17:45 But thought also wanders off and then thought says that is a distraction, 'I must come back to this.' Both are the movements of thought. Are you following all this? So, there is no distraction, it is only the movement of thought. Right? And concentration implies enclosure, resistance. Right? So, we are saying, where there is concentration, which is thought focusing its energy on a particular thing, image, whatever you want to concentrate on, and in that process of concentration thought wanders away. 1:18:47 And that you call distraction, but this concentration and the movement away is part of thought - is thought. So, don't ever say to yourself 'I am being distracted' because you eliminate the conflict between concentration and distraction. You are getting what I am... - go on, sirs. And we are saying, if you have understood that, then attention. 1:16:12 下一个问题是 ——哦，上帝啊！ —— 关于「注意」、「不注意」和「分心」。 你们跟上了吗？ 注意、不注意， 专注，以及分心。 你们是不是有点累了？ 我们在说：其实根本就不存在什么“分心”。 请非常小心仔细地来审视这一点。 并不存在诸如“分心”这样的东西。 我会来解释一下，我会来探究它的。 只有当你试图去集中注意力时， 那时才会有分心。 对吧？ 也就是说，「思想」说 ——请仔细听好了—— 思想说，“我将会专注于那个东西 ——那个神像、那幅画像、那个念头， “OM”的咒语，或者无论什么东西， 我会专注于它”， 于是思想会将精力能量集中在那个事物上。 1:17:45 但思想同样也会“开小差”， 于是思想会说：这（开小差）是一种分心， “我必须回到那个东西上”。 然而这两者都是思想的运动。 你们跟上所有这些了吗？ 所以其实并不存在什么“分心”， 它只不过是思想的运动而已。 是吧？ 而专注就暗示着封闭、 抵抗。 对吧？ 所以，我们在说： 当有了「专注」， 也就是思想 将它的能量集中在某个特定事物上， 比如某个神像 或者无论什么你想要专注的东西， 在那个专注的过程中， 思想就会“开小差”。 1:18:47 而你就把这称为“分心”， 然而这种专注， 以及思想开小差，它们都是思想的一部分 ——它们就是思想。 所以，不要再对你自己说“我分心了”， 因为你已经消除掉了 「专注」和「分心」这两者之间的冲突。 你们领会了我在说的…… ——继续思考下去，先生们。 而我们在说： 如果你已经理解它了， 那么你就会有注意力。
1:19:26 To attend - are you attending now? Attend, which means what? If you are really deeply attending there is no centre from which you are attending. Right? You understand? And that attention cannot, as you would like it to, continue. Right? You are following? The continuity is inattention. Have you understood this? I will explain. When you are attending, which means listening... - I will explain that, what it means - listening, the art of listening, the art of seeing, the art of learning. That is the total movement of attention. In that attention there is no centre that says, 'I am learning, I am hearing, I am seeing.' 1:20:59 There is only this enormous sense of wholeness which is watching, listening, learning. And in that attention there is no movement of thought. I don't know if you have noticed it. There is no movement of thought. Then that attention cannot be sustained, then thought says, 'I must find out how to come by, or arrive, or achieve that attention. this movement wanting to capture that attention, is inattention, is lack of attention. You have understood this? Now, to be aware, to be aware of this movement away from attention is to be attentive. You've captured it? Have you understood it? 1:19:26 你会去注意 ——你们正保持着注意吗？ 「注意」，它意味着什么呢？ 如果你真的深切地去注意， 那时是没有一个你施行「注意」的中心的。 对吧？ 你理解了吗？ 而那种「注意」是无法延续的 ——尽管你想要它延续下去。 对吧？ 你们跟上了吗？ 因为「延续」就是「不注意」。 你们理解它了吗？ 我会来解释它的。 当你注意的时候， 「注意」意味着「聆听」 ——我会来解释它的，解释一下它的意思—— 聆听，聆听的艺术， 看的艺术，学习的艺术。 这些就是「注意」的全部运动。 在那种注意中，是没有一个「中心」在说， “我正在学习，我正在聆听，我正在看”的。 1:20:59 存在的只有这种惊人的「完整感」 ——也就是观察、聆听、学习。 而在那种「注意」中是没有思想的运动的。 我不知道你们是否注意到它了。 并不存在什么思想的运动。 因为如果有思想运动， 那种「注意」就无法维持了， 那时思想会说， “我必须搞清楚如何才能获得、 达到，或者实现那种「注意」”。 而这种想要抓住「注意」的运动， 它就是「不注意」，就是「缺乏注意」。 你们听懂它了吗？ 但是，去觉察， 去觉察到 这种偏离「注意」的运动 ——这种觉察便是「注意」。 你们领会它的意思了吗？ 你们理解它了吗？
1:22:15 So, we said the mind must have great space, limitless space, and that can only take place when there is no chattering, when there is no problem, because problems have been... And the movement of the mind in sleep is also quiet it is not constantly dreaming, because your problems you are resolving as they arise. I won't go into it, it's too long. So, having great space, and you can only have great space when there is no centre. The moment you have a centre there must be circumference, there must be diameter, a movement from this centre to the peripheral. So, space implies no centre. Therefore it is absolutely limitless. And we are saying, concentration is a distraction of thought. 1:23:40 Thought itself is a distraction. And attention implies giving all your energy to listen, to see - right? - in that there is no centre. Then comes a mind that has understood order and is free from fear, ending sorrow, has understood the nature of pleasure and given its right place, and so on. Then the question is what is the quality of mind that is completely silent? Not how to achieve silence, how to have peace of mind. That is what you all want - a peace of mind, and you will only have a piece! We are saying, the quality of a mind that is absolutely, timelessly silent... 1:22:15 所以，我们说：头脑必须要有 巨大的空间、无限的空间才行， 而这只有当没有了「喋喋不休」、 没有了「问题」以后 才会发生， 因为各种问题一直在 而在睡眠中，这种头脑的运动也会安静下来， 它不会再持续不断地做梦了， 因为你的那些问题，在它们一出现的时候， 你就在解决它们了。 我就不深入下去了，这说来话长了。 所以，要拥有巨大的空间， 而只有当没有了「中心」， 你才能拥有巨大的空间。 一旦你有了一个中心， 就必然会有“圆周范围”， 必然会有“直径”， 一种从这个中心出发 去抵达外围的运动。 所以，空间就意味着“没有中心”。 因此它是绝对无限的。 而我们在说， 专注是一种思想的“分心”。 1:23:40 「思想」本身就是一种分心。 而「注意」意味着付出你所有的能量 去聆听、去看 ——对吧？ —— 在这之中是没有「中心」的。 然后就会出现这样一个头脑： 它了解「秩序」， 它摆脱了恐惧，结束了痛苦， 并且已经理解了快乐的本质， 并将快乐放置在了正确合理的位置上，等等。 然后我们的问题就是： 一个完全寂静的头脑， 它会具有怎样的品质？ 不是如何去达到「寂静」， 如何获得头脑的平静。 这就是你们所有人想要的 ——头脑的平静（peace）， 但你们却只能得到一小块（piece）平静！ 我们在说，那个 拥有绝对的、永久的寂静的头脑， 它的品质
1:25:02 Now, there is silence between two notes, there is silence between two thoughts, there is silence between two movements, there is silence between two wars, there is silence between husband and wife before they begin to quarrel, before they begin to have all kinds of things happen, and so on. We are not talking of that kind of quality of silence, because they are temporary, they go away. But we are talking of silence that is not produced by thought, that is not cultivable, that comes only when you have understood the whole movement of existence. 1:25:55 You understand, sir? And then there arises... in that there is silence, there is no question and answer, there is no challenge, there is no search, everything has ended. In that silence, if you have come to that, with a great sense of space and beauty and extraordinary sense of energy, then there comes that which is eternally, timelessly sacred, which is not the product of civilisation, product of thought. That is the whole movement of meditation. 1:25:02 你瞧，在两个音符之间会有「寂静」， 在两个念头之间会有「寂静」， 在两个运动之间会有「寂静」， 在两次战争之间会有「寂静」。 在丈夫和妻子之间也会有「寂静」 ——在他们开始争吵之前， 在他们之间开始发生各种事情之前，等等。 我们并没有在谈论那种性质的寂静， 因为它们都是短暂的，它们会消失。 我们所谈论的这种「寂静」， 它并不是思想所创造出来的， 它并不是培养出来的东西。 只有当你了解了 生活的整个运动时，它才会出现。 1:25:55 你理解了吗，先生？ 然后就会出现 在那之中就会有「寂静」， 那里并没有问题和答案， 那里并没有挑战，也没有寻找， 一切事情都终止了。 在那种寂静中，如果你已经达到了它， 带着那种巨大的空间感与「美」， 以及非凡的能量感 而达到它的话， 那时就会出现那个永恒的、 超越时间的神圣之物了， 这个神圣之物并不是文明的产物、思想的产物。 而这就是整个「冥想」的运动。
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