克里希那穆提 - What is the significance of meditation?

Krishnamurti Subtitles

OJ77T6 - What is the significance of meditation?

1:11	This is the last talk. I am sure you’ll be glad of it, and I’m sure, also, I’m glad of it.	这是我们最后一次演讲。我相信你们一定很高兴终于可以结束了，的确，我也很高兴。
1:31	I would like, if I may this morning, talk about meditation. It is really one of the most important things in life. Not how to meditate, not the system of meditation nor the practice of meditation, but rather, what is meditation. And, if one can find out, very deeply, what is the significance, what is the necessity, what is the importance of it for oneself, then one puts aside all systems, methods, gurus, and all the peculiar things that are involved in the Eastern type of meditation. But, before we go into it, fully, I think we should go over, rather briefly, what has been said during the last five talks.	今天早上，如果可以的话，我想谈谈「冥想」。冥想的确是生命中最重要的事情之一。不是如何去冥想，不是各种冥想体系或者冥想练习，而是：什么是「冥想」？而如果我们可以非常深入地发现冥想的意义，冥想的必要性，以及冥想的重要性——亲自去发现它，那么我们就会抛开所有的体系、方法、古鲁，以及所有东方人的冥想中所包含的那些稀奇古怪的事情。但在我们充分完全地深入它之前，我认为我们应该非常简要地来回顾一下此前五次演讲中我们讲过的内容。
3:04	It is very important, I think, to uncover for oneself what one is, what actually one is. Not the theories, not the assertions and the experiences of psychologists, philosophers and the gurus and all the rest of them, but rather, investigate into the whole structure of oneself, what actually one is, what is the nature and the movement of oneself. And in the transformation of oneself, radically, psychologically, one affects the whole of consciousness of man. We went into this very, very carefully during all these talks, and if I may, I would like to go into it, briefly, again because I think it is very important to understand this.	我认为这件事是非常重要的：那就是我们要亲自去发现自己是什么样的人，自己实际上是怎样的人。不是理论上的，不是那些心理学家、哲学家、古鲁等人的断言和经验，而是要去探究自我的整个结构，去探究真实的自我，以及自我的本质与活动。而当我们在心理上彻底转变了自我后，我们就能影响人类的整体意识。在过去的几次演讲中，我们已经非常小心仔细地探讨过它了，但如果可以的话，我想要再次简要地说一下它，因为我认为了解这一点是非常重要的。
4:39	All human beings throughout the world suffer, go through great agonies, despairs, fear, and there is the absolute fear of death. This is the common lot of every human being whether they live in Asia or in the Western world, whether under tyrannies or in the so-called democratic societies – this is the common lot. And we don’t seem to be able to understand how extraordinarily important it is to see what one is actually, as though you were looking at yourself in a mirror, psychologically, and bring about a transformation in the very structure of oneself. Because that transformation affects man. After all, each one of us is the history of mankind. That’s a fact. History in the sense, the story of suffering, agony, violence, brutality, cruelty, ambition, and all the things man has put together, with his thought. And so, when one fundamentally, deeply, brings about a transformation, a mutation, then that mutation affects the whole consciousness of man. Like those rather brutal, violent people who are tyrants, who have been tyrants, who have killed thousands and millions of people for some ideologies – communist, and other ideologies – have affected the consciousness of man. This is, also, an absolute fact and a reality.	全世界所有的人都在受苦，他们经历了巨大的痛苦折磨、绝望、害怕，以及确定无疑的、对于死亡的恐惧。这是每一个人共同的命运，不管他生活在亚洲世界，还是生活在西方世界，不管他是生活在专制暴政下，还是生活在所谓的“民主社会”里 ——这是人类的共同命运。而我们似乎无法理解这件事有多么的重要：那就是看清自己的真实模样 ——就好像心理上，你正在观看镜子里的自己—— 从而转变自我的结构。因为这种转变是可以影响他人的。从根本上讲，我们每一个人都是整个人类的历史。这是一个事实。这里“历史”的意思就是：人类的故事——他们的苦难、痛苦、暴力、野蛮、残忍、野心，以及所有人类用思想拼凑起来的事物。因此当一个人有了这种根本的、深刻的转变，这种突变以后，那时，这种突变就会影响人类的整体意识。就像那些相当残忍和暴力的专制统治者，他们曾经是暴君，他们为了某种意识形态而杀死了成千上万的人 ——共产主义和其他意识形态—— 这些人已经影响了全人类的意识。这同样也是一个确定无疑的事实和真相。
7:23	So, it becomes very important, if one is at all serious, if one is concerned with the world as it is, with all its appalling misery, confusion, uncertainty, and with all the divisions of religions, nationalities, with their wars, with the accumulation of their armaments, spending enormous sums to prepare for war, to kill people, in the name of nationality and so on and so on, so it becomes vital, absolutely important that there must be freedom, freedom from this whole content of our consciousness. The content of our consciousness are all the things put together, there, by thought. We went into that, very closely and definitely. Thought, as we said, is the response of memory stored up in the brain cells, that memory is knowledge, experience, and the response and the movement of memory, is thought. So, thought is limited and whatever it does, both in the technological world, as well as in the psychological field, must be limited, because thought, in itself, is a fragment, a movement of fragmentation. I think this was very clear, and all the talks we have emphasised this particular point. And even the scientists – and when we use the word ‘scientists,’ those people have gone into all this business – even they agree, and so, perhaps, you’ll also, because the scientists say so, you’ll also easily accept. But we’re not talking of acceptance. We are seeing the fact for ourselves, not according to anybody, including that of the speaker, because there is no – as we said – no authority in the matter of the psyche, in the matter of spiritual business. And, when there is authority, that destroys all endeavour to find truth, which is the ultimate enlightenment. And freedom from this, from our angers, brutalities, from our vanities, arrogance, from all the things that we are caught up in freedom from that, is meditation. And all these talks, here, have been to lay the foundation for this meditation. The foundation, if laid by thought, is still limited. Right? I hope we see this point, together.	所以，有一件事就变得非常重要了——如果我们真的很认真严肃，如果我们关心如今的这个世界及其所有骇人的痛苦、困惑、不确定，关心所有宗教和国家的分裂以及它们的战争，和军事装备的积累，花费巨额资金来准备战争，屠杀人类 ——以国家民族的名义等等，所以有一件事就变得生死攸关和至关重要了：那就我们必须要有「自由」，摆脱掉我们意识全部内容的自由。我们意识的内容就是所有那些由思想所拼凑起来的事物。我们已经非常仔细和明确地探讨过它了。我们说了：思想就是记忆的反应，它被储存在脑细胞中，而那种记忆就是知识和经验，而记忆的反应与运动就是「思想」。所以思想是有限的，无论思想做了什么 ——不管是在技术的领域，还是在心理的领域—— 它所做的事必然是局限的，因为思想本身就是一个「碎片」，一种「碎片化」的运动。我认为这一点是很清楚的，而我们所有的演讲也都强调过这一点。即使是科学家——当我们使用“科学家”这个词时，我们指的是那些已经研究过所有这方面事情的科学家—— 即使他们也是同意这一点的，所以你们也许也会同意，因为当科学家们这么说时，你们就比较容易接受了。但我们并不是在谈论「接受」。我们正在自己去看清事实，而不是根据任何人的权威 ——包括演讲者的权威——去看它，因为我们说过：在心灵的问题上，在灵性事务的问题上，是不存在什么权威的。当有了权威，它就会破坏所有找寻真相的努力，而这就是终极的「开悟」。而摆脱掉它们，摆脱掉我们的愤怒、残暴、虚荣、傲慢，摆脱掉所有这些我们深陷于其中的事物，摆脱掉它们，这便是「冥想」。而我们在这里的所有演讲，一直都在为这种「冥想」奠定基础。但如果这个基础是由思想所奠定的，它就仍然是局限的。对吧？我希望我们共同看到了这一点。
11:52	Please, some of you may have come here for the first time, and so it is necessary to explain that we are exploring, investigating into the whole structure of our consciousness, of what you actually are, not what you want to be, or what you should be, or your ideologies, which are all the projections of thought and therefore limited, but actually, in your daily life, to see what you are. And the very perception of it is the beginning of the transformation. And also, we explained the other day in this talk, that change and transformation are two different things. Change is a modified continuity. Right? You understand? I am this and I want to be that. That is projected by thought because it does not understand ‘what is.’ So, it hopes by having an ideal, the ‘what should be’ away from ‘what is,’ it hopes to use the ideal as a means of changing ‘what is.’ The humanity throughout the world is violent. That’s a fact. That is the actual reality. And thought has said, I don’t know how to deal with this violence, but if I have an ideal called ‘non-violence,’ then perhaps I will move from this to that. That is, a modified continuity of violence, therefore, it is not non-violence. Whereas, we are talking about the transformation of violence, not into something else, but complete, the ending of violence, which is the transformation, which is mutation. So, if one understands that very, very clearly, not that we change from this to that, but the ending of violence, the ending of anger, the ending of sorrow, the ending of this continuous struggle to be, or to become, psychologically, something – to end it.	请注意，你们中一些人或许是第一次来到这里，所以有必要向你们解释一下：那就是我们正在探索、探究我们意识的整个结构，探究你真实的模样，而不是你想要成为的样子，或者你应该成为的样子，或者你的意识形态，这些东西全都是思想的投射，因而是局限的，而是要在你的日常生活中去如实地看清你的真实模样。而这种“看清”本身就是「转变」的开始。同样的，在前几天的演讲中，我们也解释了「改变」和「转变」是两个不同的东西。「改变」其实是一种修改之后的「延续」。对吧？你能理解吗？我是这样的人，而我想要变成那样的人。而“那样的人”是思想所投射出来的，因为它并不了解「真实现状」。所以它希望通过抱有一个理想，也就是“应该如何”的理想——这个理想是脱离「真实现状」的—— 它希望把这个理想当作改变「真实现状」的手段。纵观全球，人类都是暴力的。这是一个事实，这是一个切实的真相。于是思想说：我不知道如何处理这种暴力，但如果我可以有一个叫做“非暴力”的理想，那么或许我就能够从暴力变成非暴力了。换句话说，“非暴力”只是暴力加以修正后的延续，所以它并不是真正的“没有暴力”。然而，我们正在谈论的是暴力的转变，不是让它变成某个其他东西，而是彻底结束暴力，这是一种「转变」，一种突变。所以如果我们非常非常清楚地理解了这一点，不是我们从这个变成那个，而是去结束暴力，结束愤怒，结束痛苦，结束这种去成为某号人物或者在心理上变成某种人的持续不断的努力——去结束它。
15:28	And we also went into the question of the observer and the observed the observer who separates himself from the observed. Haven’t you noticed all this? Right, sir? I must be this… I am this, I must become that. So, the observer is making an effort to become that. Right? Is the observer different from that which he is observing, psychologically? Or the observer is the observed. Please, this must be clearly understood when we are going into the question of what is meditation, because meditation implies the ending of all strife, of all conflict inwardly and, therefore, outwardly. Actually, there is no inward or outward, it is like the sea, there is the ebb and flow. So, in the same way, it is very important that we understand this question. Is the observer – psychologically, we’re talking, different from the observed? I observe the tree, or the mountain, and I am not the tree – I hope not. But, when I observe my anger, my greed, am I different from my greed? You understand the question? Am I different from the fact of anger? When there is anger, there is no me or anger, there is just that state of anger. Right? Can we proceed from there? I hope you are following all this. If not, I’m afraid you’ll be wasting your morning, instead of playing golf or going for a walk. If you don’t understand this, perhaps you would leave and go for a walk. But, as a human being, living in this world, with all the terrible things that are going on, it behoves for every human being in the world to be concerned with this problem, to bring about a different way of living. Not the terrible, meaningless existence that we do lead.	此外，我们也探讨了关于“观察者和被观察物”的问题，观察者把他自己和他所观察的事物分开了。你们难道没有注意到这一切吗？是这样的吧，先生？我必须要成为怎样怎样的人……我是这个烂模样，所以我必须要变成别的模样。所以这个观察者正在努力去变成别的模样。对吧？然而从心理上来说，那个观察者和他所观察的事物难道是不同的吗？还是说，观察者就是被观察物。请注意，我们必须清楚地理解这一点 ——如果我们想要去探究“什么是冥想”的话，因为冥想就意味着结束所有内在的斗争和内在的冲突，并由此而结束掉外在的冲突斗争。实际上，并不存在内在和外在的区分，它就像是大海的潮起与潮落。所以同样的道理，理解这个问题是非常重要的：即观察者——我们这里说的是心理层面的观察者—— 他和被观察物是不同的吗？我观察那棵树或那座山，当然了，我并不是那棵树——我希望不是。然而当我观察我的愤怒、我的贪婪时，我和「我的贪婪」是不同的吗？你理解这个问题吗？我有别于那个愤怒的事实吗？当愤怒发生时，并不存在「我」或者「愤怒」，存在的只有那种愤怒的状态。对吧？我们可以从这里继续探索下去吗？我希望你们都理解了这一切。否则的话，我恐怕你们就浪费了这个早晨，因为你们本可以去打打高尔夫或者散散步的。所以如果你不理解这一点，也许你应该离开，去散散步比较好。然而作为生活在这个世界上的人类的一员 ——这个世界上正在发生着各种可怕骇人之事—— 每一个生活在这世界的人都理应去关心一下这个问题，从而带来一种截然不同的生活方式。而不是我们现在所过的这种糟糕的、毫无意义的生活。
19:25	So, we are asking, is the observer different from that which he observes, psychologically, that is, inwardly, under the skin, as it were. That is, I am angry, I am greedy, I am violent. Is that ‘I’ different from the thing observed, which is anger, jealousy, greed? You’re following this? Am I different? Obviously I’m not. Right? When I’m angry there is no, ‘I am angry,’ there is only anger. So, anger is me. So, the observer is the observed. So you eliminate the division altogether. You’re following this point? Wherever there is division, there must be conflict – between the nations, between communities, between the Episcopalians and God knows what else. So, wherever there is division, there must be struggle, there must be conflict – between a man and a woman when they are pursuing their different ways, their personal… etc., – division. Where there is division, man and woman must be in conflict.	所以，我们正在问：观察者和他所观察的事物是否是不同的？从心理上来说，也就是从内心而言，就好像是从你的内在来看。换句话说，我很愤怒、我很贪婪、我很暴力。那么这个“我”是否不同于那个被观察物 ——即愤怒、嫉妒或贪婪？你们跟上它了吗？我难道有所不同吗？很显然我并没有什么不同。对吧？当我愤怒的时候，并不存在“我很愤怒”这件事，存在的只有「愤怒」。所以，「愤怒」就是「我」。因此观察者就是被观察物。由此你便彻底消除了这种分裂。你们理解这一点了吗？无论哪里当有了分裂，就必然会有冲突 ——国家之间的冲突，团体之间的冲突，以及圣公会教徒和天知道什么东西之间的冲突。所以当有了分裂，就必然会有斗争，必然会有冲突——男人和女人之间的冲突，因为他们都在追求各自不同的道路，他们自己的……等等那些东西——这就是分裂。而当有了分裂，男人和女人就必定会处于冲突中。
21:19	So, we are saying, to eliminate this conflict, psychologically, it’s very important to understand whether the observer is different from the observed. If he is not, then the observer is the observed, and therefore conflict ends. I’ll explain, go into this, a little more. I hope you are working with the speaker, that you’re not merely listening to a series of words, ideas, conclusions, but rather using the speaker, the words, as a mirror in which you are seeing actually yourself. So, that you are aware of yourself, because we’re talking about human being, which is you. That human being is the story of the totality of mankind. And when you investigate that, when you look at it, you see the conflict has always existed between man and woman, between… in himself. So, part of this meditation is to eliminate, totally, all conflict, inwardly, and therefore outwardly. And, to eliminate this conflict, one has to understand this basic principle, which is the observer is not different from the observed, psychologically. Are we meeting each other? Yes? Do you see the fact, not the acceptance of what I’m saying?	所以，我们说：要消除掉这种心理上的冲突，了解这一点是非常重要的：即观察者和被观察物是不同的吗？如果他没有什么不同，那么观察者就是被观察物，由此冲突便结束了。我会稍微深入一些地来解释和探讨它。我希望你们正在和演讲者一起工作，也就是说：你并不只是在聆听一系列的话语、观念和结论，而是利用演讲者，利用他的那些话，来当作一面镜子，在其中你可以如实地看到你自己。由此你便会有自我觉察，因为我们正在谈论人类——你就是人类。而一个人就包含了全人类的故事。当你去探究它，当你去看它时，你就会发现：冲突总是存在于男人和女人之间，存在于……他自己内心。所以，这种冥想的一部分就是要彻底地消除掉所有的冲突，消除内在的冲突，并由此而化解掉外在的冲突。而要消除掉这种冲突，我们就必须了解这个基本的原则，也就是：从心理上来说，观察者和被观察物并没有什么不同。我们是否彼此理解了？理解了吗？你是否看到了这个事实，而不仅仅是接受我所说的东西？
23:38	Look, when there is anger, there is no ‘I,’ but a second later the thought creates the ‘I’ and says, ‘I have been angry,’ and there is the idea that I should not be angry. So, there is ‘me’ who have been angry, and I should not be angry, so the division brings conflict. I hope you understand this. Please. I hope you understand this because we are going to something which demands that you pay complete attention to this, which is the essence of meditation, and to eliminate totally, completely, every form of conflict, otherwise, there is no peace in the world. You may have peace in heaven, but actually to live in this world with complete inward peace, therefore, every action is born out of that peace. So, it’s very important to understand that the observer is the observed. When that takes place – please listen – that is, one is jealous – of which you all know – one is jealous, is jealousy different from the observer? You understand my question? Or the observer is the observed, therefore, he is jealous. There is not ‘I am jealous,’ but there is only jealousy. Right?	你瞧，当愤怒发生时，是没有一个“我”的，但片刻之后，思想便创造出了“我”，然后说，“我刚才很愤怒”，接着又有了“我不应该愤怒”的想法。所以存在着一个曾经愤怒的“我”，以及“我不应该愤怒”，由此这种分裂便带来了冲突。我希望你们理解了这一点。请别急。我希望你们理解了这一点，因为我们即将要讲的东西，它需要你们全神贯注才行，这个东西就是冥想的本质，然后去完全地、彻底地消除掉每一种冲突，否则的话，这个世界是不会有和平的。虽然你们或许可以在天堂里拥有和平。你们要真正带着内在完全的和平宁静而生活在这世界上，由此你的每一个行为都会出自于这种和平宁静。所以理解“观察者就是被观察物”是非常重要的。当这件事发生时，请听好也就是说：我们是嫉妒的——这一点你们都知道—— 我们心怀嫉妒，那么这种嫉妒，它和观察者是不同的吗？你们理解我的问题吗？还是说，观察者就是被观察物，所以他其实就是那个「嫉妒」。所以并不存在“我很嫉妒”，存在的只有「嫉妒」本身。对吧？
26:15	Then what takes place? You understand? Before, there was division between me and jealousy, and then I tried to conquer it, I tried to suppress it, rationalise it, put away from, but now when I see the ‘me’ is jealous – right? – then what takes place? Before, I tried to conquer it, suppress it, understand it, rationalise it, or say, ‘Yes, why shouldn’t I be jealous?’ And, therefore, in all that process, there is conflict. Whereas, we are saying, when there is no division between the observer and the observed and, therefore, only the thing that is, which is jealousy, then what takes place? Does jealousy go on? Or is there a total ending of jealousy? You understand my problem, my question? I wonder.	那时会发生什么呢？你明白了吗？在这之前，存在着「我」和「嫉妒」之间的分裂，然后我试图去战胜它，我试图去压抑它，把它合理化，或者抛开它，而现在，我看到这个“我”其实就是嫉妒——是吧？—— 那么会发生什么呢？在此之前，我努力克服它、压制它、了解它，把它合理化，或者说，“是的，但为什么我不可以嫉妒呢？” 由此，在所有这些过程中，都会有冲突。然而，我们在说的是：当观察者和被观察物之间没有了区分，而只存在那个真实的东西——也就是「嫉妒」——时，那时会发生什么呢？嫉妒还会继续下去吗？或者说，嫉妒会因此而彻底结束？你们理解我的问题、我的疑问吗？我不知道。
27:39	When jealousy occurs, when there is no observer, you let it blossom and then end. You understand the question? Like a flower that blooms, withers and dies away. But, as long as you’re fighting it, as long as you’re resisting it or rationalising it, you’re giving life to it. So, we are saying that the observer is the observed, and when there is this jealousy, let it… When the observer is the observed then jealousy blossoms, grows, and naturally dies. And, therefore, there is no conflict in it. I wonder if you see this. Right, sir? Please, madame.	当嫉妒发生时，当没有了观察者，你就任其开花然后结束。你理解这个问题吗？就像一朵鲜花会开花、枯萎，然后凋谢。然而只要你还在与之斗争，只要你还在和它对抗，或者将它合理化，那么你就是在赋予它生命活力。所以我们在说的是：观察者就是被观察物，所以当有了这种嫉妒后，请随它去当观察者就是被观察物时，嫉妒会开花、成长，然后自然地死去。而在这个过程中是没有什么冲突的。我不知道你们是否明白了这一点。对吧，先生？这位夫人，请别急。
28:53	So, what then is action? You understand? We live by action, all our life is action – action according to a motive, action according to an ideal, according to a pattern, or action habitual, traditional, without any investigation. So, we’re going to ask ourself, what is action? Because a mind that is in meditation must find this out. What is action? You are following all this? I wonder if it interests you, all this. Because, please, this is a very serious matter, all this. We are here not to spend a pleasant morning under the trees, but rather, to investigate into the things of our life. One of the major problems in our life is conflict, in ourselves. And, from that conflict, all kinds of neurotic activities go on. And to end conflict and therefore end neurotic action becomes very important – to have a sane mind, a mind that’s healthy, a mind that’s not neurotic, caught in beliefs and fears and so on. So, we’re saying, we’re investigating conflict and the ending of conflict. And, also, we’re asking now, what is action, because we live by action. When you go to the factory, when you go to your office, when you talk, when you walk, everything is action. Life is action. So, when you’re asked, what is action, and how do you act, according to what principle, according to what quality or state of mind from which you act. Please investigate it, together.	所以，那时，什么是「行动」呢？你理解了吗？我们依靠「行动」而活，我们的一生就是「行动」 ——基于动机的行动，基于理想的行动，基于模式的行动，或者是那种基于习惯的、传统的、尚未被我们所探究过的行动。所以我们要问问自己：什么是行动？因为一个冥想中的头脑必须要搞清楚这一点：即什么是行动？你们跟上这一切了吗？我不知道你们是否对这一切感兴趣。因为，请注意，这是一件非常严肃的事情——所有这些东西都是。我们在这里并不是要坐在树荫下度过一个愉快的早晨，而是要去探究我们生命中的各种事物。我们生命中的一个重大问题就是「冲突」——我们内心的冲突。而所有各种神经质的行为就是从冲突中产生出来的。因此去结束冲突，从而结束神经质的行动就变得尤为重要了—— 去拥有一个心智健全的头脑，一个健康的头脑，一个并非神经质的、也不陷入于信仰、恐惧等等之中的头脑。所以我们在说，我们正在探究冲突以及冲突的结束。而现在，我们也在问：什么是「行动」？因为我们是依靠行动而活的。当你去工厂上班，当你去办公室上班，当你谈话，当你走路，一切事情都是行动。生活就是「行动」。所以，当有人问你：什么是行动？你是如何行动的？你是根据什么准则、根据什么品德或心态来行动的？请和我一起去探究它。
32:11	You generally act from memory, the memory which has set a pattern, which has become habit, routine, which is based on remembrance and that remembrance being pleasant, and act according to that, which is pleasant. Right? Or act on reward or punishment. Right? You are following all this? Reward and punishment. Or you act, according to an idea, an ideal. Having an ideal you say, ‘I will carry that ideal out in daily life.’ Or you have a certain ambition and try to fulfil that ambition. So, there are these various types of action. So, each of these actions are incomplete, fragmented. Each action is not whole, holistic. You understand this? If I go to the office every morning, for the next fifty years, I’m a business man – thank God, I’m not – but I’m a business man, or a lawyer, doctor, some kind of professional careerist. Therefore, my actions are divided. Right? Do you see this? Divided, fragmented. I’m a business man and I come home and I love my children, but when I’m a business man, there, I don’t love anybody, I want profit, etc., etc. So, my actions are divided, fragmentary. So, when there is a fragmentary action, it must inevitably bring conflict, psychologically. So, we’re asking, is there an action – please listen to this – is there an action which has no conflict? You understand my question? So, we’re going to find out, together, we’re going to investigate into this question whether there is an action in which there are no regrets, no failures, no sense of frustration, and therefore an action which is whole, harmonious, complete, holistic.	通常来说，你们都是经由「记忆」来行动的，那种「记忆」已经设定了一个模式，它已经变成了一种习惯、一种例行公事，它是建立在回忆之上的，而那种回忆是令人愉快的，然后你根据那种快乐的回忆来行动。对吧？或者说，你是基于奖惩机制而行动的。对吧？你们理解这一切了吗？奖励和惩罚。或者你会根据某个理念、某种理想来行动。在有了一个理想以后，你会说，“我将会在日常生活中去实现这个理想。” 或者说，你有着某种野心，并试图去实现这种野心。所以我们有着各种类型的行动。因此，每一种行动都是不完整的、碎片化的。每一种行动都不是完全的、整体的。你能理解这一点吗？如果我在接下来的五十年里每天早上都去办公室上班，因为我是一个商人——感谢上帝，实际上我不是—— 但如果我是一个商人，或是一个律师、医生，或者是从事某种职业的野心家的话，那么我的行为就是分裂的。对吧？你看到这一点了吗？它是分裂的、碎片化的。我是一个商人，我下班回到家，我爱着我的孩子们，然而当我作为商人的时候，我却不会爱任何人，我眼中只有利益利润，等等此类东西。所以，我的行动是分裂的、支离破碎的。因此，当有了碎片化的行动，它就不可避免地会带来冲突 ——心理上的冲突。所以，我们在问：是否存在一种行动——请听好它—— 是否存在一种没有冲突的行动？你们理解我的问题吗？所以我们将会一起去发现它，我们将要去探究这个问题：即是否存在这样一种行动：在其中没有后悔遗憾、没有失败、没有挫败感，由此它便是一种完整的、和谐的、完全的、整体性的行动？
35:37	But, first, we must see very clearly that our actions are fragmentary in our life. I may be a scholar, a painter, but my life, though I’m an excellent sculptor, my life is shoddy – I’m ambitious, greedy, wanting money, position, recognition, fame. So, there is contradiction. And, hence, where there is contradiction, there must be conflict. And that’s the way you live. I may be a priest but I am burning inside to become a bishop. It’s this pattern, goes right through the world. And where there is division in action, there must inevitably be conflict – that’s law. Please pay attention. Let her… I know, we know this, lady. Please. See how difficult it is to concentrate?	但首先，我们必须非常清楚地看到我们在生活中的行为是分裂碎片化的。我或许是一位学者、一位画家，然而我的生活尽管我是一名卓越出色的雕塑家，但我的生活却是庸俗卑劣的 ——我野心勃勃、贪婪，渴望金钱、地位、他人的认可、名气。所以存在着这种矛盾。因此，当有了矛盾，就必然会有冲突。而这就是你们的生活方式。我或许是一名牧师，但我内心却极度渴望成为一名主教。全世界人的生活都是这么个模式。然而当行动产生了分裂，就必然不可避免地会有冲突——这是一个定律。请集中注意力。让她……这位女士，我知道，我们都知道这个，请别急。你们瞧瞧，集中注意力是多么困难的事？
37:10	So, we’re trying to find out if there is an action which is whole and never contradictory, therefore, an action that does not bring about tension, division and all the rest. So, we must find out what is action. Right? Not action in a particular field, contrary to another part of the field. Therefore, one has to see what one is actually doing, how one actually is living, living a contradictory life, contradictory action and, therefore, conflict. You must see that. You must become aware of it. Are you aware of this fact, that you, as a human being, live actively, and each action contradicts other actions. Are you aware of this fact? If you are completely aware, then what takes place? You understand my question?	所以，我们正试着去发现：是否存在这样一种行动：它是完整的，从不矛盾的，由此这种行动就不会带来紧张焦虑、分裂，等等这类东西。所以我们必须去搞清楚什么是「行动」。是吧？不是某个特定领域中的行动——它和这个领域中其他部分的行动相矛盾。所以我们必须去看清自己实际上在做什么事，我们实际上是如何生活的，如何过着自相矛盾的生活的，自相矛盾的行动，并由此而产生冲突。你必须要看到这些。你必须要觉察到这些。你是否觉察到了这一事实：即你作为人类的一员，你的生活中充满了各种行动，然而每一个行动都和其他的行动相矛盾。你觉察到这个事实了吗？如果你完全地觉察到它，那时会发生什么？你们听懂我的问题了吗？
39:02	Suppose I am… I live a contradictory – actions, live in contradictory actions, and you tell me, ‘Be aware of it.’ Right? ‘What do you mean by being aware of it?,’ I ask. Awareness is not possible when you choose, when you say, ‘Well, I like that particular action, I would like to keep that and please help me to avoid all other actions – you follow? – which are contradictory to what I like. You follow what I’m saying? Therefore, that is not awareness, that is choosing a particular action which is most satisfactory, most comforting, most gratifying, rewarding, and all the rest of it, and I say, ‘Please let me hold to that and help me not to have contradictory actions with regard to that.’ That is not awareness. You understand? Where there is choice in awareness, there is no complete, total, holistic awareness. So, I’m asking you, are you aware of this fact that your whole life is lived in contradiction with contradictory actions? Without any choice, just to be aware what actually is. Then, if you are actually aware of it, there is no problem, is there? I wonder if you see this.	假如我是我生活在一种矛盾的……行为中，过着充满矛盾行动的生活，然后你告诉我，“要觉察到这一点”。对吧？于是我问，“你所说的‘觉察到它’是什么意思？” 当你有了选择，「觉察」就不可能了，当你说，“啊，我喜欢那种特定的行动，我想要把它保持下去，所以请帮助我避免所有其他的行动 ——你们跟上了吗？——因为这些行动和我所喜欢的行动是矛盾的。你们理解我所说的东西了吗？因此，这并不是觉察，这只是选择了某种最令人满意、最舒适、最令人满足、回报最丰厚等等的行动，然后我说，“请让我一直保持这种行动，帮助我不要有那些与之矛盾的行为。” 这并不是「觉察」。你理解了吗？当觉察中有了选择，那就不会有完整的、完全的、整体性的觉察了。所以我在问你们：你们是否觉察到了这个事实 ——即你的整个生活都活在矛盾中，充满了彼此矛盾的行为？没有任何选择，只是去觉察事实现状。那时，如果你真正觉察到了它，那就不会有什么问题了，还会有吗？我不知道你们是否看到了这一点。
40:58	We’ll go into it a little later. So, I’m coming back to it. We are saying that there is an action which is continuous, without any break. Do you see this? Our actions are broken, and therefore contradictory, changing, but we are saying there is an action which is continuous, and therefore holistic, whole. The word ‘whole’ means to have good health, physically. It means also to have a mind that is sane. Sanity implies not being committed to any particular form of belief, dogma, church, nothing – sane, which is capable of reason, logic, and therefore, able to think clearly, directly, objectively. That is sanity. But a neurotic mind cannot think logically, sanely. Therefore holistic mind – whole – the word ‘whole’ means having a good health, sane mind, and also the word ‘whole’ means holy, sacred. All that is implied when we use the word ‘holy’: whole. So, we are saying there is an action which has no break in it, and therefore, a movement that is holistic, whole, and that movement we’re going to find. Not, I’m projecting the idea and then finding it. You’re following this? But, in the process of meditation, we’re going to find that action. You’ve got what I’m saying?	我们过一会儿就会来探讨它。所以，我先回到正题上来。我们在说：存在着一种连续性的、没有任何中断的行为。你们发现它了吗？我们的行动是断断续续的，因此它是矛盾的、不断变化的，但我们在说：存在着这样一种行动：它是连续不断的，因而是整体的、完整的。 “完整”这个词意味着拥有身体的健康。它同样意味着拥有一个心智健全的头脑。心智健全意味着不要献身于任何特定形式的信仰、教条、教派，不要献身于任何事物 ——心智健全，它就是能够保持理性和逻辑，从而能够清晰、直接、客观地思考。这就是「健全」。然而一个神经质的头脑是无法去逻辑地、心智健全地思考的。因此，一个整体性的头脑——完整的头脑—— “完整”这个词的意思是：拥有一个很健康的、心智健全的头脑，此外，“完整”这个词也意味着圣洁，神圣。所有这些意思都包含其中，当我们使用“神圣”这个词时，它的意思就是“完整”。所以，我们说存在着一种行动，它是没有间断的，由此它是一种整体的、完整的运动，而我们正是要去发现这种运动。不是我先投射出这个概念，然后再去找到它。你们理解这点了吗？而是我们要在冥想的过程中去发现那种行动。你们明白我在说的东西吗？
43:35	So, we’re coming to the point: what is meditation? Not how to meditate, not how to sit in a particular posture, breathe in a certain way, and all that, to me all that is nonsense. Because you can only meditate, the depth of meditation and understand it fully, when there is no search or desire for power, when there is no storing up of hurts, when there is no fear, when you have understood the meaning of pleasure, in which there is joy and enjoyment we went into that, I won’t go into it now. And, when there is the ending of sorrow, this must be, and love and compassion and all that. Therefore, this is the basis of foundation, otherwise, you’re caught in an illusion. So, we’re asking, what is meditation? And why should we meditate?	所以我们即将来探讨这一点：即什么是冥想？不是如何去冥想，不是如何以特定的姿势打坐，以特定的方式呼吸，等等这些，对我来说，所有这一切都是荒谬的。因为，要真正地去冥想，去深层次地冥想，并完全地理解它，这只有当你不再追寻或渴望权力，当你不再积蓄各种伤害，当你没有了恐惧，当你了解了「快感」的意义时才行 ——在这种了解中就有着喜悦和乐趣，这些我们都讲过了，我现在就不再深入它了。而当痛苦止息，那就必然会有爱、慈悲，等等这些东西。因此，这是一个最基本的基础，否则的话，你就是陷入于幻觉中。所以我们在问：什么是「冥想」？为什么我们要冥想？
45:05	First of all, the Asiatics, including India, have brought to this country their idea of what meditation is. Right? Their system of meditation, their concept of meditation, the conclusion of their meditation, which is traditional. You are following all this? You have in this country, and also brought from India, the thing called transcendental meditation. The word ‘transcendental’ is misused. They give you a mantra. Right? You know about it, don’t you, some of you at least.	首先，亚洲人——其中也包括印度人—— 已经将他们对于「冥想」的看法带入了这个国家。对吧？他们的冥想体系，他们关于冥想的概念，他们对于冥想的结论——这些都是基于传统的。你们跟上所有这些了吗？在这个国家（美国），你们有着那种叫做“超觉静坐”的东西——它同样也是从印度带过来的。 “超觉”这个词已经被滥用了。他们给了你一个祷文（mantra）。是吧？你们应该知道祷文，不是吗？至少你们中一些人知道。
46:09	Questioner: Yes. K: Yes. You know what the word, that Sanskrit word ‘mantra’ means something entirely different from what you have been told – the root meaning of that word. It means, ‘man’ means reflect – please, listen, for God’s sake, listen – reflect, on not becoming or being. Reflect on it. Look at it, observe it, see what is implied in it. Therefore, reflect on not becoming or not being. ‘Tra’ means put away or destroy all self-centred activity. You understand? So, mantra means reflect on not becoming, and dispel all movement born from the centre as the ‘me.’ That is the meaning of that word. And you have made it into something extraordinarily… meaningless thing. Which is, you repeat a word or a series of words, given by another for 150 dollars or 20 dollars or some absurd money, and then you repeat it three times a day, for 20 minutes or 5 minutes, and have a good siesta. You know what a siesta is, don’t you? And you think you are meditating. So, we’re asking, what is meditation? That certainly is not meditation, because I can have a 20 minutes siesta, I wake up, go to my office and – follow? – carry on the most mischievous life, or in my family. Just a minute, don’t… I am not arguing.	问：知道。克：是的。但你可知道这个词，这个梵文词语“mantra（祷文）”，它的意思和你们所知道的意思是完全不同的——这个词的词根含义。它的意思是：“man”意味着「沉思」 ——请听好，看在上帝的份上，听我讲—— 它意味着去沉思“不去变成……”或者“不去成为……”。去沉思它，去审视它，去观察它，看看其中暗示了什么。因此也就是去沉思“不去变成……”或“不去成为……”。 “Tra”的意思则是抛开或摧毁所有自我中心的活动。你们懂了吗？所以，“mantra（祷文）”的意思就是沉思“不去变成……”，并消除掉所有由“我”这个中心所产生出来的运动。这才是这个词的含义。然而你们却把它变成了某种毫无意义的事情。也就是：你重复某个词语，或者一系列的词语，别人给了你150美元或者20美元，或者一笔数量荒谬的钱，然后你便会一天重复三次这些祷文，每次念诵20分钟或5分钟，算是一次很好的“午睡”。你们都知道“午睡”是啥意思，对吧？然后你认为自己正在冥想。所以我们要问：什么是冥想？毫无疑问，这并不是冥想，因为虽然我可以“午睡”个20分钟，但当我醒来，我还是会去办公室上班，然后……——你明白了吧？—— 继续过那种害处极大的生活或者家庭生活。等一下，请不要……我并没有在争辩。
48:31	Q: But that’s misstating the fact.	问：但你说错了事实。
48:34	K: No, sir, I know a little bit about it. I’m not misstating the fact.	克：我没有说错，先生，我对冥想有一些了解。我并没有说错事实。
48:38	Q: Sir, I’m a teacher of meditation. I know you are misstating facts.	问：先生，我是一位冥想老师。我知道你说错了事实。
48:42	K: He’s a teacher of meditation and… You see? You have already stated something totally wrong. You cannot be a teacher of meditation. Please, sir, forgive me. No, I am talking.	克：他是一位冥想老师，然后……你看到了吗？你已经说了某些完全错误的话。你是无法成为教导冥想的老师的。请别急，先生，请原谅我。别急，我还在讲。
48:59	Q: I must make one statement. Meditation begins when the mantra ends. I agree with Krishnamurti: mantra is not meditation. Only when it ends, it begins.	问：我必须要说一句。当祷文结束以后，冥想才会开始。我同意克里希那穆提的说法：即祷文并不是冥想。只有当祷文结束，冥想才会开始。
49:09	K: Yes, sir. He is saying, when the word or series of words, meditation then begins. Q: When they end.	克：是的，先生。他在说：当词语，或者那一系列的词语那时冥想才会开始。问：当这些词语结束。
49:19	K: When the mantra ends – I know this, sir, please, forgive me. I know this, very well. The sound, the ending of the sound, then the listening of that sound without the word, and so on. It’s much more complex than it is… than it’s generally understood – I won’t go into that.	克：当祷文结束——我明白它，先生，请原谅我。我非常清楚这一点。那种（祷文）的声音，那种声音的终结，然后内心抹去词语，去聆听那个声音，等等。它（冥想）要比这复杂的多，比人们通常所理解的更复杂 ——我就不展开讲它了。
49:43	So, we are trying to find out what is meditation. Not according to any guru, not according to any system, because freedom from all authority is one of the factors of meditation. Therefore, there is no teacher of meditation. And to find out what is meditation, what is the first thing that is necessary, to find out? All previous knowledge of what meditation is, blocks the exploration of what is meditation. You’ve understood? If I have heard somebody tell me what is meditation, and I accept that or deny it, but it has left a mark on me, and with that memory I investigate, then it’s blocked. So, we are investigating into what is meditation without any previous knowledge. Right? You are following all this? So, there must be freedom from the past, which is time. You understood this?	所以我们正在试图去发现什么是冥想。不是根据任何古鲁的说法，不是根据任何冥想体系，因为冥想的要素之一便是摆脱所有的权威。因此并不存在什么教导冥想的老师。而要发现什么是冥想，首要的事情是什么——如果要发现它的话？所有关于“什么是冥想”的过往的知识，它们都会阻碍我们探索什么是冥想。你们理解这点了吗？如果我听了某人告诉我什么是冥想，然后我接受或者否定了它，但它还是在会我心中留下一道印记，而我带着这种记忆去探究，然后便受阻了。所以我们正在探究什么是冥想，但不带着任何过往的知识。对吧？你跟上所有这些了吗？所以，我们必须要摆脱掉过去——即「时间」。你们理解这一点吗？
51:33	So, we’ll have to investigate what is time. Time, by the watch and time, psychologically. That is, I will be something or I will become something. That requires time, doesn’t it? Physically to go from here to there, requires time, that’s obvious. But, we’re asking, is there psychological time, at all? You are following this? That is, is there the movement of becoming, or being, or moving from this to that? Which is psychological time. We are questioning that psychological time. We are accustomed or educated to this idea that you must change from what you are into something, what should be. That is the traditional acceptance of this. We are saying that movement is time, and that movement has no meaning because you’re not changing ‘what is,’ you’re changing ‘what is,’ modified. Right? Change implies modification. Transformation implies the ending of ‘what is.’ You’ve understood? The ending of anger, not how to become not angry. I hope you have understood this.	所以我们必须要去探究什么是「时间」？包括钟表上的时间，以及心理上的时间。心理上的时间就是：我将会成为怎样的人，或者我将会变成什么样。这需要时间，对吧？从物理上来说，从这里到那里，它需要时间，这是显而易见的。然而，我们在问的是：究竟是否存在心理上的时间？你们听懂了吗？换句话说，是否存在“变成什么”或“成为什么”的运动，或者从这个样子进步到那个样子？这就是心理上的时间。我们正在质疑这种心理上的时间。我们已经习惯于这种观念，或者说被教育灌输了这种观念，即：你必须要改变你现在的模样，而变成某种“应该的模样”。传统上来说，人们已经认同了这一点。而我们在说：这种“运动”就是「时间」，并且这种“运动”是没有意义的，因为你并没有改变“真实现状”，你只是修改了一下“真实现状”。对吧？「改变」暗示着它只是一种“修改”。然而「转变」则意味着“真实现状”的终结。你们理解了吗？去终结「愤怒」，而不是如何去变得「不愤怒」。我希望你们已经理解了这一点。
53:32	So, in the investigation into what is meditation, freedom is absolutely necessary – freedom from authority, psychologically – of course, I have to accept the authority of the policeman or the doctor, etc., that’s irrelevant – from all authority. There is no teacher that’s going to teach you what meditation is. When there is that freedom you can proceed. What is necessary in the investigation of what is meditation, first? Is it concentration, or is it attention, or is it awareness? You are following? There are three things: concentration, awareness and attention. Right? In daily life, sir, look at it, in daily life. When you concentrate, what takes place, actually? Your whole energy is focused on a particular point, or on a particular page – right? – when you concentrate. Which is to put aside all interfering thoughts – right? – therefore, resist all other thoughts. You follow this? Right? Even you must agree, sir. Right? So, what happens then? That is, you’re resisting, in concentration. Right? But, we are saying something totally different, which is, be aware of your thought – aware – don’t choose in that awareness which thought you would like – just be aware of it. And, from that awareness, comes attention. Attention implies that there is no centre from which you are attending. This is really important to understand because this is the essence of meditation.	所以，在探究“什么是冥想”的过程中，自由是绝对必要的 ——在心理上摆脱权威的自由—— 当然了，我必须要接受警察、医生等等的权威，这是不相干的事——摆脱掉所有的权威。没有哪个老师能够教你“什么是冥想”。而当有了那种自由，你就可以继续前进了。在探究“什么是冥想”的过程中，首先需要的是什么？是「专注」吗？还是说需要「注意」，或者需要「觉察」？你们理解了吗？存在这三件事情：专注、觉察和注意。对吧？在日常生活中，先生，请在日常生活中去观察下它。当你专注的时候，实际上发生了什么呢？你全部的能量都集中在某个点上，或者集中在某一页书上——对吧？——当你专心致志的时候。也就是：将所有带来干扰的念头都抛开——是吧？—— 从而抵制所有其他的念头。你理解这点了吗？是这样吧？先生，即使连你也不得不同意这点。对吧？所以那时发生了什么呢？换句话说，你正在专注中进行抵抗。是吧？然而我们在说的则是某种截然不同的东西，那就是：去觉察你的思想念头——去觉察—— 在这种觉察中，不要去选择你喜欢的某个思想念头 ——只是去觉察到它。而从这种觉察之中就会产生出「注意」。「注意」意味着并没有一个施行注意的主体中心。了解这一点是极其重要的，因为这就是冥想的本质。
56:39	In concentration there is a centre – right? – from which you are concentrating, on a picture or an idea or on some image, etc. You understand? From a centre, you are exercising energy in concentration. That means resisting, building a wall, so that no other thought comes in. Therefore, there is conflict – right? – there’s conflict. When you resist anything, there must be conflict. When you say, ‘I must think about that and I must not think about other things,’ your mind, your brain, your thought is wandering all over the place. Right? So, you try to pull it back and, therefore, there’s conflict, constant conflict. To totally eliminate that, become aware of your thought. Say, for instance, I want to think about – what? – think about my suffering, I want to think about it. In thinking about it, I’m distracted by the noise that is going on out there, or by a thought that comes in that I must see somebody, tomorrow. So, there is always a distraction going on. Right? Now, become totally aware of this movement of distraction. I’m thinking about suffering, and then I think about cleaning my shoes. Then leave suffering and look at your thought which wants to clean your shoes. So, there is no conflict. You understand what I’m saying? You understand? So, pursue each thought and, therefore, there is no contradiction, no resistance about any thought. You’ve understood this?	在专注中存在着一个中心——是吧？—— 而你正是从这个中心出发去专注的，专注于一幅画像、一个念头或者某个神像，等等。你理解了吗？你经由那个中心而使用你的能量去专注。这意味着抵抗，建造一道围墙，由此其他的思想便无法进来了。所以就会有冲突——对吧？——会有冲突。当你抵抗任何东西时，就一定会有冲突。当你说，“我必须要思考这个东西，而决不能去思考别的东西”时，你的头脑，你的大脑和你的思想就会东游西荡开小差。对吧？所以，你试图把思绪拉回来，由此便有了冲突，持续不断的冲突。而要彻底地消除掉冲突，你需要觉察你自己的思想念头。比方说，举个例子，我想要思考……——思考什么呢？—— 思考我的「痛苦」，我想要好好思考下它。就在沉思它的过程中，我被外面传来的噪音所分心干扰了，或者被某个冒出来的念头所干扰了——比如我明天必须要见某个人。所以这种分心干扰一直在发生着。对吧？而现在，你要完全地觉察到这种分心干扰的运动。我正在沉思「痛苦」这个主题，然后我又想起了洗鞋子的事情。那就别再思考「痛苦」了，去观察一下你的想法 ——即你想要洗一下自己的鞋子。这样的话就没有什么冲突了。你们理解我说的东西吗？理解了吗？所以，要去追踪每一个念头，这样的话你就不会有什么矛盾，也不会去抵抗任何思想念头了。你们理解这一点了吗？
59:13	So, then from that arises awareness, to be aware. You are aware then of all the movement of your thought. You’ve got it? Then, out of that awareness, comes attention. Now, when you are attending to something really deeply, there is no centre, is there? Have you watched? Now, wait a minute. If you are listening, very attentively, to what is being said, now, actually now, when you are attending with all your nerves, ears, giving all your energy to attending, is there a ‘me’? Is there? Obviously, not. You understand? So, in attention there is no centre from which you are attending. Whereas, in concentration, there is a centre. You get it? Well, it’s up to you.	由此，从这之中便会产生出觉察，你会去觉察。那时你就会觉察到所有你思想的运动。你明白它了吗？于是，从这种觉察之中就会产生出「注意」。你瞧，当你真的很深入地去注意某些事物，那时是没有「中心」的，有吗？你曾经观察过这一点吗？现在，请稍等一下。如果你是非常专心地在聆听我说的话，那么现在，就在此刻，当你运用你所有的神经和听觉去注意，付出你全部的能量去注意的话，这时还会有一个“我”吗？“我”还存在吗？很显然，他不存在了。你明白了吗？所以，在「注意」之中是没有一个施行注意的中心的。然而在专注之中却是存在一个中心的。你明白了吗？哦，这取决于你。
1:00:31	Then, in that attention, if you have gone that far, which is, that you have laid the foundation, that you are free from all the business of thought, all the travails of thought – fear, agony, despair – that’s the foundation. That is, the content of your consciousness, which is put there by thought, now is being emptied. You understand? Is being freed. So, meditation is the emptying of the content of consciousness, which is consciousness. You’re getting this? That is the meaning and the depth of meditation: the emptying of all the content, which means putting – please listen – thought coming to an end. Thought is necessary when I function technologically, in the office and so on, but every other form of registration comes to an end. You understand what I’m saying? No, please listen – I’ll tell you something.	然后，在那种注意中——如果你已经达到了这种程度—— 也就是：你已经打好了这个基础 ——即你已经摆脱掉了所有的胡思乱想，所有思想所造成的痛苦——恐惧、苦恼、绝望—— 这就是基础。换句话说：你意识的内容 ——这些内容是由思想放入其中的——这些内容现在被“清空”了。你明白了？它被释放了。所以，冥想就是清空意识的内容 ——意识的内容就是意识。你们明白这一点了吗？这就是冥想的意义与深层含义：即清空所有的意识内容，它意味着 ——请听好——它意味着让思想结束。虽然当我从事技术性工作，或者去办公室上班等等的时候，我还是会需要思想，但是，任何其他形式的记录都已经停止了。你明白我在说的东西吗？不，请听好——我还要告诉你们一些事情。
1:02:11	You know, our brain is registering almost everything – the noise, the words which we are using, like a tape, it is registering. Now, is it possible not to register, but only register what is absolutely necessary? You understand my question? I wonder if you understand. Why should I register your insult? Why? Why should I register your flattery? It’s unnecessary. Why should I register the hurts? – unnecessary. You understand? Therefore, register only that which is necessary to operate in daily life, as a technician, a writer and so on, but, psychologically, don’t register anything else. Are you capturing this? So, the registration is the movement of thought, which is anger, jealousy, hatred, all that. So, consciousness then has lost its content, therefore, it is totally a different state of mind. Which is – I do not know how far you can go into this. I will go – follow it if you can, if you cannot it doesn’t matter, because this is the way of living, not the way that we carry on day after day with all kinds of confusion, uncertainty. We are pointing out a totally different way of living, which is the emptying of consciousness of its content, which is fear, and so on – all that thing which we have been talking, endlessly for the last five talks.	你瞧，我们的大脑正在记录着几乎每一样事情 ——那些噪音，那些我们所使用的词语，它就像是磁带，在不停地记录着。那么，我们能否不去记录，而只在绝对必要的时候去记录？你们理解我的问题吗？我不知道你们是否理解了。为什么我要记录你对我的侮辱呢？为什么？为什么我要记录你的奉承讨好呢？这是没有必要的。为什么我要去记录那些伤害呢？——这是不需要的。你理解了吗？因此，只去记录日常生活中必需要记录的东西，比如当你作为技术人员、作家等等的时候，但是在心理上，则不要去记录任何东西。你们领会这点了吗？所以，「记录」是思想的运动 ——即愤怒、嫉妒、仇恨，等等这些。所以，那时「意识」便失去了其内容，因此，这是一种完全不同的头脑状态。它是我不知道你们对此能理解多少。我还是会讲下去——请尽量跟上它，如果跟不上，也没有关系，因为这才是我们应有的生活方式，而不是如今我们日复一日的生活方式：这种生活充满了各种困惑和不确定。而我们指出了一种截然不同的生活方式，那就是去清空意识的内容 ——也就是恐惧……等等那些东西，所有这些东西我们已经在此前的五次演讲中，反复不断地说过了。
1:04:59	Now, we’ve come to a point when we say, meditation is the attention in which there is no registration, psychologically, no registration except the fact, of language, going to the office, working in a factory and so on – nothing else. Then, out of that, comes complete silence, because thought has come to an end. It functions only where it is absolutely necessary. So, time has come to an end. You understand? Time means movement. Therefore, when time stops, then there is a totally different kind of movement, in silence. Sorry, you won’t understand all this. And religion then becomes a totally different thing. Religion then has a totally different meaning.	而现在，我们已经深入到这一点，我们说：冥想就是一种其中没有记录的「注意」，没有心理上的记录——除了记录那些事实、语言文字、办公室的工作、工厂的工作等等——其他什么都不去记录。然后从中就会产生出完全的「寂静」，因为那时思想已经止息了。思想只会在绝对必要的时候才运作。所以，「时间」也因此而结束了。你们理解了吗？「时间」就意味着运动。因此，当时间停止时，那时就会有一种存在于「寂静」中的截然不同的运动。很遗憾，你们很难理解这一切。然后，宗教就会变成一种完全不同的事物。那时，宗教就会具有一种截然不同的意义。
1:06:24	Now, let’s look at that. Religion as it is now – please, if I use strong words, look at it, don’t say, you are prejudiced or you’re conditioned or anything, just look at it. Religion now is a matter of thought. Right? Thought has made the various Hindu religions, the Christian religions, with all their contents, their superstitions, with their symbols, with their, you know, figures – everything is put together by thought, and, therefore, each religion is fragmented. You are a Christian, somebody else is a Muslim, somebody else is a Hindu, and so on. And, in those divisions, there are subdivisions, multiple divisions, all the result of thought. This is what you call religion – going to the Mass, rituals, the incense, the symbols, all that is called religion – the beliefs, the hopes, the fears, and the desire to be secure in another world, or find security in a belief, and so on – all that is called religion. Right? We are saying that is not religion. That is merely the movement of thought in fear, in hope, in trying to find security. Thought being a material process, material process – when we use the word ‘material,’ it means memory, experience, knowledge, is stored up in the brain, in the very cells, therefore, it is matter. So, thought is a material process, and anything that thought has created, put together, is fragmentary, and therefore not religious.	现在，让我们来看一下宗教。如今的宗教—— 请注意，如果我使用了激烈的措词，还请你们去观察它，不要说：你这是偏见，或者你有局限性或者别的什么，只是去观察一下它。如今的宗教已经成了一件思想上的事情。对吧？思想已经创造出了各种印度宗教、各种基督教及其所有的内容与迷信，它们的各种符号、它们的……你知道的，各种宗教人物 ——所有这一切都是由思想所拼凑出来的，因此，每一个宗教都是碎片化的。你是一个基督教徒，别人是一个穆斯林，还有人是印度教徒，等等。而在这些分裂的宗教的内部，也有着细分的派别，大量的分支，所有这些都是思想的产物。这就是你们所谓的“宗教” ——去做弥撒，各种宗教仪式，焚香，各种符号，所有这些就被称为“宗教”——那些信仰、希望、恐惧，以及想要在另一个世界里获得安全的渴望，或者想要在信仰中找到安全的渴望，等等—— 所有这些就被称之为“宗教”。对吧？但我们要说：这并不是宗教。它仅仅是处于恐惧和希望中、且试图找寻安全的思想的运动。思想是一种物质化的过程，这种物质的过程 ——当我们使用“物质”这个词时，它的意思是储存在大脑中，储存在脑细胞之中的记忆、经验和知识，因此它是一种物质。所以思想是一种物质化的过程，而任何思想所创造和拼凑起来的事物都是碎片化的，所以它们并非宗教。
1:08:51	So, we’re finding out then what is religion, if all this is not religious? Which no bishop, no devout Christian, no devout superstitious Hindu or superstitious… will accept this. But it doesn’t matter, these are facts. Then what is religion? If it is none of these things, then what is it? It is the investigation with all your attention, which means with all your energy, the summation of all your energy to find out that which is sacred, to come upon that which is holy, which thought has not put together. And that can only take place when there is freedom from noise, that is, the noise of thought. That means the ending of thought and time, psychologically, inwardly. But, not the ending of knowledge in the world where you have to function with knowledge. So that which is holy, that which is sacred, which is truth, can only be when there is complete silence, when the brain itself has understood the necessity, or put thought in its right place. Then, out of that immense silence, then there is that which is sacred.	因此那时我们便会发现如果这一切都不是宗教的话，那么什么才是宗教呢？我这个回答可能没有一位基督教主教，没有一位虔诚的基督教徒，没有一位虔诚迷信的印度教徒，或者迷信的某某教徒……会接受它。但这并没有关系，它们都是事实。那么什么是「宗教」呢？如果宗教不是上述所有这些东西，那么什么是宗教呢？宗教就是用你所有的注意力去探究，它意味着用你所有的能量，用你全部的能量去发现那个神圣的事物，去邂逅那个并非由思想所拼凑起来的圣洁之物。而只有当你摆脱掉了噪音 ——也就是思想的“噪音”以后——这件事才会发生。这意味着思想和时间的终结 ——这里指的是心理上的、内在的“时间”。但不是去终结俗世的知识，因为你还是需要利用知识在这个世界上生活。所以要那个圣洁的、神圣的、真理的事物存在，只有当有了完全的「寂静」，当大脑本身明白了这种必要性，或者将思想置于它正确的位置上时才可以。然后从那种巨大的寂静之中，就会有那种神圣之物了。
1:10:55	Silence demands space, space in the whole structure of consciousness. There is no space in the structure of our consciousness as it is, because it’s crowded with fears – you follow? – crowded, chattering, chattering. And, therefore, there is no space. When there is silence, there is immense, timeless space. Then, only, there is the possibility of coming upon that which is the eternal, the sacred.	「寂静」需要有空间，那种存在于整个意识结构中的空间。然而我们现有的意识结构中是没有什么空间的，因为它塞满了恐惧……——你们跟上了吗？—— 它拥挤不堪，在喋喋不休，唠叨个不停。由此它便没有了空间。而当有了「寂静」，就会有巨大的、超越时间的空间了。只有那时，我们才可能邂逅那个永恒的、神圣的事物。