克里希那穆提 - 观察是对分析的全然否定

Krishnamurti Subtitles

OJ80T2 - 观察是对分析的全然否定
第二次公开讲话
美国，加州，欧亥
1980年5月4日

0:37	I wonder why you are all here. I think we ought to consider that this is not an entertainment, this is not something you go to a Sunday morning or a Saturday afternoon, to be entertained, to be stimulated, to be talked at. As we pointed out yesterday we have got a great many problems confronting us: political, religious, economic, social and also personal problems. And few of us are free from any kind of authority, religious, psychological, social. Apparently we have become incapable of being responsible for ourselves. The psychologists, the scientists, the preachers, the priests, the religious organisations tell us what to do. And happily the Indian gurus are no longer in favour in this country. That wave has passed. And there are people too eager to tell you what is enlightenment, how you should reach it how to meditate, what to do, and so on and so on and so on.	我想知道你们都为什么来这里。我认为我们应该不把这当作一种娱乐，这不是一件你礼拜天上午或礼拜六下午做的什么事情，为让自己开心，寻求刺激，或者被灌输什么东西。就像我们昨天指出的，我们面临着很多问题：政治的、宗教的、经济的、社会的以及个人的问题。而我们很少有人摆脱了各种形式的权威，宗教的、心理的、社会的权威。很明显我们已经变得无法对我们自己负责。那些心理学家、科学家、传教士、牧师、那些宗教组织告诉我们做什么。而令人高兴的是，那些印度上师在这个国家不再受到追捧了。那个潮流已经过去了。而有些人太热衷于告诉你什么是开悟，你应该如何实现它，怎样冥想，要做什么，等等，等等，等等。
3:17	Here we are doing nothing of that kind. The speaker means it. Here, if you are serious, we are thinking together which does not mean that you accept what the speaker says, it does not mean that you have your own particular point of view, your own particular experience, and hold on to it. Then, thinking together becomes utterly impossible. It is absolutely necessary seeing what the world is: utter confusion, terrorism, kidnapping, the totalitarian states with their image of how society should be run and the other side with their image are also very clear on this matter.	在这里我们不会做任何此类的事情。讲话者是认真的。在这里，如果你是认真的，我们要一起来思考，那并不意味着你要接受讲话者所说的话，不意味着你有自己特别的观点、你自己特定的经验，并紧抓不放。那样的话，一起思考就变成了完全不可能的事情。绝对有必要看清当今世界的样子：极端的混乱、恐怖主义，绑架，极权主义国家有着它们关于社会应该如何运行的蓝图，而其他国家也抱有自己的蓝图，在这件事情上也同样胸有成竹。
4:48	And so as you observe without any prejudice that the world is in a great crisis, the crisis must be answered. Human beings have created this crisis: by their lives, by their beliefs, by their parochial attitudes, by their so-called individualistic freedom which is no longer free but controlled, we have created this conflict in the world. And I am sure most of you, if you have observed, would recognise that fact: that society has come into being by human greed, human behaviour, human illusions with their many, many images, with national divisions, religious adherence, accepting some doctrines, beliefs, dogmas, rituals. And so there has been throughout the world a series of wars, conflicts, brutalities, cruelties and so on.	因而，当你不带任何偏见地去观察的时候，你会发现世界处于巨大的危机之中，而这个危机必须得到应对。人类制造了这种危机：通过他们的生活，通过他们的信仰，通过他们狭隘的态度，通过他们所谓的个人自由，那不再是自由而是受到了控制，我们在世界上制造了这种冲突。并且我确信，如果你观察过，你们多数人都会承认这个事实：社会的诞生缘于人的贪婪、人的行为、人的幻象，通过多种多样的意象，通过国家的分割、对宗教的依附、对某些教条、信仰、仪式的接受而得以形成。因此全世界存在着一系列的战争、冲突、残忍的暴行，等等。
6:37	And as we said yesterday there are very few people who say, 'Let us really solve this problem, this problem of conflict between man and man, between human beings'. There are many explanations for this conflict: some historical, some factual, some imaginary, some based on their concepts, images and so on. But when the speaker says, 'observe', he is not analysing. Please, let's be very clear on that point.	而就像我们昨天说的，只有极少数人说，“让我们真正解决这个问题，这种人与人之间、人类之间的冲突问题。” 对这种冲突有很多种解释：有历史的、有现实的、有想象的，有些基于他们的概念、意象等等。而当讲话者说“观察”的时候，他不是在分析。拜托，让我们务必把这点说清楚。
7:37	Analysis, specially psychoanalysis, like Communism, is an unfortunate incident in our life. All right? Please, if I may point out what the speaker says, don't get irritated with him, don't get angry with him, don't throw a bomb, don't shoot but let us talk it over together. Because life is very complex and requires that we investigate it, that we look at it. You may not like what you see, you may disagree with it, you may say, 'What you are saying is nonsense' or contradict it angrily. But we are merely observing what is taking place, first. In that observation analysis has no place whatsoever.	分析，特别是精神分析，就像共产主义一样，是我们生活中一个不幸的事件。对吗？拜托，如果我可以指出的话，讲话者说这些，请不要因为他感到不安，请不要生他的气，不要扔炸弹，不要开枪，而是让我们一起讨论一下。因为生活非常复杂，需要我们探究它、观察它。你可能不喜欢你看到的东西，你可能反对它，你可能会说，“你说的都是废话”，或者愤怒地进行反驳。但首先，我们只是在单纯地观察正在发生的事情。在那种观察中，分析没有任何存在的余地。
9:18	We'll go into it. Please have patience. And if you are really serious don't just attend one talk and say, 'I have understood it' or 'He's talking nonsense' and walk away, you have to listen to the whole, you have to read the whole book. You have to, as the commercial people say, you have to buy the package! Not just one part of it, which may suit you, which may be pleasant, but you have to buy - an unfortunate word - you have to buy, if I may use it, the whole thing. So please, if you are serious, attend all the talks and go to the very end of it. This is not an invitation to have more people; just a person who is serious has to listen to the whole story, read the whole book, and then see if it is right, true, false, or illusory. But just reading the first page and saying, 'It is all nonsense' or the first chapter, which may not please you and throw the book away. The book is your life. A very, very complex life. And you have to have the patience, integrity, observation and the responsibility of reading this book, which is yourself, so completely, so thoroughly, so as a whole, so that we can go beyond the book, the book which is yourself.	我们会深入探讨这点。请耐心一点。而如果你是真正认真的，不要仅仅参加了一次讲话就说，“我理解了” 或者“他废话连篇”，然后就走了，你必须聆听全部，你必须读整本书。你必须，如商业人士所说，你必须买一整套！不是仅仅买适合你、让你高兴的的部分，而是你必须买 ——一个不幸的词——如果我可以用这个词的话，你必须买整个东西。因此，拜托，如果你是认真的，请倾听所有的讲话，一直听到最后结束。这不是为了增加人数的一种邀请；而只是说，一个认真的人必须听到完整的故事，读整本书，然后再看看它是否正确，是真实的还是虚假的。但仅仅读了第一页就说，“完全是胡说八道”，或者只读了第一章，这一章可能你不喜欢，然后就把书扔掉了。这本书就是你的生活。一种非常非常复杂的生活。因而你必须有耐心、诚实、观察以及读这本书——也就是你自己——的责任，非常完整地、详尽地、作为一个整体去读，这样我们才能超越这本书，这本书就是你自己。
11:46	So, as we were saying, the world is in conflict. The world, which is the economic, social, religious, political, is created by all human beings, whether in this country or in Europe, or in India and so on. We are responsible for it. And few people, the intellectuals, the psychologists, the psychobiologists, the scientists have said, ' Let us solve this problem of human conflict'. And we, who are not professionals, we are just ordinary human beings with all our anxieties, fears, pleasures, sorrows, the fear of death and so on, we have to resolve them. It becomes more and more necessary that we resolve them otherwise human beings are going to destroy each other. This is again a fact which is actually going on.	那么，就像我们说过的，世界处于冲突之中。经济的、社会的、宗教的、政治的世界，是由所有人类造就的，不论在这个国家还是在欧洲、在印度等等。我们要为它负责。而有少数人，知识分子、心理学家、精神生物学家、科学家说过，“让我们解决这个人类冲突的问题”。而我们，这些非专业人员，我们只是普通人，背负着我们的焦虑、恐惧、快乐、悲伤、对死亡的恐惧等等，我们必须解决这些问题。我们来解决这些问题变得越来越有必要，否则人类就会互相毁灭。这也是一个正在发生的事实。
13:30	So it behoves us that we think about the problem together. To think together implies that you and the speaker must be free of our particular narrow provincial parochial attitudes, beliefs, dogmas, experiences, so that we can meet each other. So what is the problem? As we asked yesterday, we are asking it again today: What is the problem? The problem is essentially a crisis in our consciousness, a crisis in our mind, in our brain, in our heart. That is the heart of the matter. And as we said also yesterday - and I hope you don't mind the thing being repeated - that our brain, which is the centre of all of our existence, our brain has evolved through time, through millions and millions of years. Through those years it has created for itself every form of self protective device. It has sought - if you go into it yourself and not merely repeat what psychologists and the brain specialists talk about - it has always sought security, otherwise it can't function. Right? It must have security. So it begins to create images, it begins to create illusions in which it takes safety. So it has created a certain pattern of existence for itself, which is our life. And it has developed through time and therefore there is always this question of acquiring knowledge, using that knowledge to be secure in life. You are following all this, I hope.	因此我们一起来思考这个问题对我们来说是理所应当的。一起思考意味着你和讲话者必须摆脱我们特定的、狭隘的、局限的态度、信仰、教条、经验，那样我们才能彼此相遇。那么问题是什么？就像我们昨天问过的，我们今天要再次提问：问题是什么？根本的问题是我们意识中的危机，我们心智、头脑、心中的危机。这是问题的核心。而就像我们昨天说过的 ——我希望你不介意再次重复这个事情—— 我们的大脑，是我们整个存在的中心，我们的大脑经过了时间的进化，数百万年的进化。在那么多年中，它为自己建立了各种形式的自我保护策略。它一直在寻找——如果你亲自深入进去而不是仅仅重复心理学家、大脑专家的说法—— 它总是寻求安全，否则它无法运转。对吗？它必须拥有安全。所以它开始制造意象，它开始制造幻象，从中获取安全。因此它为自己制造了一个特定的存在模式，那就是我们的生活。并且它通过时间得到了发展，因此总是有这个获取知识的问题，利用那个知识来得到生活中的安全。我希望你能理解所有这些。因为归根结底，知识是我们生活中
16:43	Because after all knowledge is the most important factor in our life: knowledge with regard to some technological activities, knowledge about the psyche, about ourselves. That knowledge has been acquired through millennia, stored up in the brain, the brain with all its cells and so on. As we said yesterday the speaker has not read any of these books, thank God! He has observed the activities of human beings, the activities of his own brain, which is, through observing reactions, pleasurable, painful, sensitive, and so on and so on. So it is a direct perception, not acquired second-hand. And this is important in our communication with each other.	最重要的因素：关于某种技术活动的知识，关于心智、关于我们自身的知识。经过数百万年获得的那些知识，储存在大脑中，储存在大脑细胞等等之中。如我们昨天所说，讲话者没有读任何那方面的书，感谢上帝！他观察了人类的行为、他自己大脑的活动，也就是，通过观察各种反应，快乐的、痛苦的、敏感的，等等，等等。所以这是一种直接的洞察，不是二手得来的。而这点在我们的相互交流中是非常重要的。所以这个大脑获得了大量的知识，
18:16	So this brain has acquired tremendous knowledge so it has to be completely secure. Whether that knowledge is illusory, actual, fanciful, imaginary, pleasurable and so on, it has created a pattern of existence for itself so that it can never be harmed, wounded, both physically as well as psychologically. This is important to understand because we live with images. Our religions are nothing but images created by the mind, by thought. And that which has been created as a holy image you then begin to worship it. But it is essentially the desire, the necessity for it to be secure, to be safe, to be protected. But knowledge is always accompanied by ignorance. Right? Because knowledge can never be complete. Please see the importance of this: knowledge can never be complete. You may acquire great information about the world, about matter, about the heavens - not spiritual heavens, I don't mean that - heavens: the skies, the universe, but whatever knowledge science has acquired and transmitted through generations it is still within the area of ignorance, within the area of shadow, of the shadow which is non-knowledge.	所以它必须绝对安全。不论那些知识是不是虚幻的、实际的、想象的、幻想的、快乐的，等等，它为自己制造了一种存在模式，以便永远不受伤害，包括身体方面和心理方面。理解这点很重要，因为我们带着意象生活。我们的宗教完全是头脑、思想制造的意象。而那些东西被制造出来成为神圣的偶像，然后你开始崇拜它们。但它的本质是想要得到安全和庇护的愿望和迫切需要。然而知识总是和无知相伴而行的。对吗？因为知识永远不可能完整。请看到这点的重要性：知识永远不可能完备。你可以获得关于世界、关于事物、关于天体的 ——不是精神方面的天堂，我不是指那方面——大量的信息，天体：天空、宇宙，但无论科学获得了什么知识并且经过了多少代的传承，它仍然是在无知的范围之内，在“有所不知”的阴影笼罩之下。所以看看我们的所作所为，
21:01	So see what we have done, how the brain has tricked itself into security in knowledge and holding on to that knowledge and yet it has never discovered for itself that knowledge can never be complete and therefore whatever action that takes place from that knowledge must be incomplete. I hope you are following all this. Please, we are not intellectual. Intellect has its place. The capacity of the intellect is to observe, distinguish, discern, but if that intellect becomes the whole of life as it is now becoming, covering the whole field of life. That is, a part, - the intellect is a part of the whole of human existence - when a part takes supreme importance then inevitably all action must be fragmented, incomplete and therefore conflict. I hope you are following all this. Right, may I go on? No, I can go on, but as we said, we are thinking together. Because the speaker is not selling you anything - thank God! He is not asking you to follow him, all that tommy rot. The speaker says the world is in such a misery, confusion, turmoil, for God's sake, let's think together. And to think together implies we must be free to observe, not I observe and tell you or you observe and say, ' Oh, you don't see it properly' but together observe. Right?	大脑怎样欺骗自己从知识中得到安全，并且紧紧抓住那些知识不放，却从来没有亲自发现知识永远不可能完备，所以在那种知识的基础上发生的任何行动都必定是不完整的。我希望你能理解所有这些。请注意，我们不是在做智性探讨。智力有它合理的位置。智力善于观察、区分、辨别，但智力要不要成为生活的全部，就像它现在这样变成了、覆盖了生活的整个领域。那是，一个部分， ——智力是人类整个存在的一部分—— 当一个部分占据了首要的位置，那么不可避免地，所有的行动必然都是支离破碎的、不完整的进而是冲突的。我希望你能理解所有这些。对吗？我可以继续吗？不，我可以继续，但如我们说过的，我们是在一起思考。因为讲话者不是要向你推销任何东西——谢天谢地！他不是要你追随他，所有那些荒唐的把戏。讲话者说世界处于痛苦、困惑、混乱之中，看在上帝的份上，让我们一起思考这个问题吧。而一起思考意味着我们必须自由地去观察，不是我观察了然后告诉你，也不是你观察然后说，“噢，你看得不合适”，而是一起观察。对吗？如我们所说，分析在观察中没有位置。
23:46	As we said, analysis has no place in observation. Analysis is the discovery of the cause and the effect. Right? It's all right, sir - the bird. Perhaps it likes us! Please understand this, and go into it carefully because observation is entirely different from analysis. Observation is immediate: you see the tree. But if you begin to analyse you never see the tree. Right? Understand this. That is, to observe means: seeing, being sensitive, aware, and without any movement of thought. Just to observe. I wonder if... Right? I am going slowly. When I said 'without thought' I am going to go into it. Be patient.	分析是找出原因和结果。对吗？这没什么问题，先生——那只鸟。可能它喜欢我们！请理解这点，仔细地深入进去，因为观察与分析是完全不同的。观察是即时的：你看到那棵树。但如果你开始分析，你就永远看不到那棵树。对吗？请理解这一点。换句话说，观察意味着：看到、敏感、觉知，而没有任何思想活动。仅仅去观察。我不知道是否……对吗？我会慢一些。我说到了“不带有思想”，我会深入进去。请耐心一些。因此观察不是分析。分析隐含着分析者
25:36	So observation is not analysis. Analysis implies the analyser who is analysing something outside of himself. The analyser thinks he understands, has superior knowledge and he is analysing something outside of himself. But if you observe very carefully the analyser is the analysed. Right? You follow this? If you see that, not as an idea, but as a fact. You understand? Like anger is not different from you, you are anger! I'm sorry sir. I said I would be careful. When you are angry, at the moment of anger, there is no division between the I and the anger. But later on, a few seconds later, you say, 'I have been angry'. So you have separated yourself from that reaction which you have called anger. So in the same way when you analyse yourself or being analysed by another, the analyser is part of the analysis, part of the thing which is analysing, it is not separate from the analysed. Right? Please understand this, go into it in yourself as we are talking. This is thinking together. The speaker is not telling you what to think, which is generally what people do: the professors, the analysts, the preachers and all the rest of it - we are not doing that. What we are saying is, as long as there is a division between the analyser and the analysed there must be conflict. Right? But that is an illusion, it is not a fact. The fact is the observer is the observed, psychologically. Right? I observe that tree, but the tree is not me, I am not the tree. But psychologically, inwardly, the reaction of anger, greed, jealousy, is me. I am not separate from that. But we have separated it in order to do something about it. Vous avez compris? I mean, you understand? I feel violence and I create the idea of non-violence and I will do something about the violence. But the fact is I am violence, I am not different from the fact. Then a totally different movement takes place. You understand? I wonder if you understand.	要分析他之外的某个事物。分析者认为他了解，具有优越的知识，因而他要分析他之外的某个事物。但是，如果你非常仔细地观察，分析者就是被分析之物。对吗？你理解这点了吗？你是否看到了这点，不是作为一个想法，而是看到这个事实。你明白吗？就像愤怒和你不是不同的东西，你就是愤怒！抱歉，先生。我说过我会仔细讲的。当你愤怒时，在愤怒的那一刻，在那个“我”和愤怒之间是没有分裂的。但稍后，几秒钟之后，你说“我发怒了”。这样你就把自己与那个你称为生气的反应分开了。因此，同样地，当你分析自己或者被另一个人分析，分析者就是分析的一部分，是进行分析的那个东西的一部分，它与被分析对象并不是分开的。对吗？请理解这点，在我们探讨的时候深入探索自己。这就是一起思考。讲话者不是要告诉你去思考什么，那是人们通常做的：教授、分析师、牧师以及诸如此类的人——我们不会那样做。我们要说的是，只要分析者和被分析对象之间存在分裂，就必然存在冲突。对吗？但那是一个幻象，那不是事实。事实是，在心理上观察者就是所观之物。对吗？我观察那棵树，但那棵树不是我，我不是那棵树。然而在心理上，内在地，生气、贪婪、嫉妒这些反应就是“我”。 “我”和那些并不是分开的。但我们将它分离出来以便能对它做些什么。你明白吗？（法语）我的意思是，你明白吗？我感受到暴力，于是我建立了非暴力的想法，然后我会对暴力做些什么。但事实是，我就是暴力，我与那个事实没有区别。然后，一种完全不同的运动就会发生。你明白吗？我想知道你有没有理解。现在，我们在一起思考以消除冲突。
30:00	We are now thinking together to eliminate conflict. You understand? As long as there is a division between the observer, psychologically, the analyser and the analysed, there must be conflict. As long as there are divisions between people there must be conflict: religious, economic, social, political. There must be conflict as long as there is a Jew, as long as there is an Arab, there must be conflict. So wherever there is division psychologically there must be conflict. That's a law!	你明白吗？只要在心理上存在分析者与被分析之物之间的分裂，就必然存在冲突。只要人们之间存在分裂，就必然存在冲突：宗教的、经济的、社会的、政治的冲突。冲突必然存在，只要存在犹太人，只要存在阿拉伯人，冲突就必然存在。所以哪里有心理上的分裂，那里就必然有冲突。那是一个定律！所以，在一起思考的过程中，我们看到哪里有分析、
30:49	So in thinking together we see that wherever there is analysis, psychoanalysis, psycho-therapy, all that, in that process there is division, and it must breed conflict. I forgot! (Laughter) And observing is the total denial of analysis. I wonder if you understand this. Our whole conditioning is to analyse. Right? Our education, everything, is either: do, don't do, this is right, this is wrong, this should be, this should not be and so on and so on and so on. And recently, in the last hundred years, psychoanalytical processes have come into being, like communism, which are both unfortunate things to happen. Because really if you observe, both are the same. I won't go into it now, it's too long. They have analysed history and come to some conclusion - you follow - historical conclusion, according to that they have built a pattern, the theories with their image, with their analysed state and created totalitarianism. And the psychologists with their analysis and so on have created the same pattern in a different field. You don't see it, but it doesn't matter.	心理分析、心理治疗，所有那些，在那个过程中就存在分裂，因而它必然产生冲突。我忘了！（笑声）而观察是对分析的全然否定。我想知道你是否理解这点。我们的全部制约就是分析。对吗？我们的教育，所有事情都是二选一：做，不做；这是对的，这是错的；这应该，这不应该；等等，等等，等等。近来，在过去的一百年里，心理分析过程诞生了，像共产主义一样，两者都是不幸的事。因为如果你真正去观察，它们实际上是一样的。我现在不会深入讲这点，那需要很长时间。他们分析了历史之后得出某些结论 ——你理解吗——历史结论，根据那种结论，他们建立了某种模式，建立了有着他们的图景和分析出来的国家的理论，并且建立了极权主义。心理学家用他们的分析等等在一个不同的领域内制造了相同的模式。你没有看到那点，但这没有关系。所以我们要说的是，一起，观察。
33:03	So what we are saying is, together, observe. Now, observe the conflict. Right? So what is the conflict? Now, how do you observe conflict? You understand my question? You, as a human being - if you will permit me, the speaker, to say so - you as a human being are in conflict, whether you are aware of it or you have neglected it or you don't want to look at it, or you think God, somebody is going to save you, you are essentially in conflict. And, as we said yesterday how do you approach this problem? You understand? How do you look at the problem? That is, how do you come to it, how do you look at it, how do you approach it, how do you observe it? You see, we are talking over together. I am not telling you how to observe it. I am only asking you how you come to it, how you receive it, how you look at it. If you observe - or aware - are you aware of this conflict without any choice? A choiceless awareness. You understand? Or, becoming aware of this conflict, you say, 'I must resolve it'. You understand? When you say,' I must resolve it' you have already separated yourself from the fact. I wonder if you see that. Are you following me, some of you? Come on, sirs, let's move! Please, together we are thinking, together alone we can resolve this problem. Nobody else in the world can.	现在，观察冲突，好吗？那么，什么是冲突？现在，你如何观察冲突？你理解我的问题吗？你，作为一个人 ——如果你允许我，这个讲话者，这样说的话—— 你作为一个人正处于冲突中，无论你意识到了还是忽略了，或者你不想正视它，或者你想象上帝、某个人将会来拯救你，但你实际上正处于冲突中。并且，如我们昨天所说，你会如何着手处理这个问题？你明白吗？你如何看待这个问题？也就是说，你如何来面对这个问题，如何看待它，你如何处理它，如何观察它？你看，我们是在一起探讨。我不是要告诉你该如何观察。我只是问你如何来面对这个问题，你怎样接收它，怎样看待它。如果你观察——或者觉察—— 你是毫无选择地觉察到这个冲突吗？一种无选择的觉知。你明白吗？或者，意识到了这种冲突，你说“我必须解决它”。你明白吗？当你说“我必须解决它”，你就已经将自己与事实分开了。我想知道你是否明白这点。你理解我说的吗，你们有些人能明白吗？打起精神，先生们，让我们继续！请注意，我们是在一起思考，只有在一起我们才能解决这个问题。世界上没有别人能够做到。所以你处理问题的方式起着巨大的作用！
35:59	So your approach to the problem matters enormously! If you have a motive, that motive dictates the direction which the problem must take. You understand? So your approach must be free from motive. Your approach must be free of the desire to resolve it. See the difficulty. If your approach is conditioned by your education, by your desire, by your pleasure, you can never solve it. So the mind must observe this problem, free from all its motives, desires and trying to resolve it, because you are the problem. Right? Have you understood? You are the problem. Not: conflict is the problem.	如果你有一个动机，那个动机就决定了解决问题必须采取的方向。你明白吗？所以你的方式必须是没有动机的。你的方式中必须没有想要解决它的欲望。看看其中的困难。如果你的方式受制于你的教育、你的欲望、你的快乐，你就永远都不能解决它。因此头脑必须观察这个问题，从它所有的动机、欲望中解脱出来，并且尝试去解决问题，因为你就是问题。对吗？你理解了吗？你就是问题。而非：冲突是问题。对吗？我们能从那里继续谈吗？请注意，冲突就是你。
37:26	Right? Can we go from there? Please, conflict is you. I am not telling you this. You, in your observation, you have discovered it. In your thinking together we have discovered the fact: conflict is not outside, it is inside and that conflict is you! You may say,' I am God' or 'Somebody is going to save me'. You know, we have played this kind of trick for millennia. You understand? For God's sake, let's grow up.	我不是在告诉你这点。你，在自己的观察中，发现了这点。在你一起思考的过程中，我们发现了这个事实：冲突不在外面，而在内心，而那个冲突就是你！你也许会说“我是神”或者“某人会来拯救我”。你知道吗，这种把戏我们已经玩了数百万年。你明白吗？看在上帝的份上，让我们成熟起来吧。那么，现在的问题是我们的意识。
38:17	So the problem now is our consciousness. You understand now? Our consciousness, which means: the way you think, the way you live, the way you believe, the way you react, your behaviour, your thinking, all that is your consciousness which is your life. That consciousness is you! Please, this is really important to understand, give your attention for a few minutes. The whole of that consciousness is essentially you. The content of that consciousness makes consciousness, you understand? The content of consciousness of a Protestant is what he believes, his rituals, his images of religion, Jesus and all that and his nationalistic, his particular attitudes, opinions, his relationship with another, his hurts, his anxiety, his sorrow. Right? And the Catholic with his... content of his consciousness and the Hindu with his... and the Buddhist and so on, the Arabs and the Jews. You follow all this? That consciousness is put together by its content. And as long as that content remains the conflict must go on. Have you got this point?	你现在理解了吗？我们的意识意味着：你思考的方式，你生活的方式，你信仰的方式，你反应的方式，你的行为，你的思想，所有那些都是你的意识，也就是你的生活。那个意识就是你！拜托，理解这点至关重要，请注意听几分钟。那整个意识，本质上就是你。意识的内容构成了意识，你明白吗？一个新教徒意识的内容是他所相信的东西，他的仪式，他的宗教偶象，耶稣之类，以及他的民族主义，他独特的态度、观点，他与别人的关系，他的痛苦、焦虑、悲伤。对吗？而天主教徒也有他的......他意识的内容，印度徒也有他的......佛教徒也一样等等，还有阿拉伯人和犹太人。你理解所有这些吗？意识由其内容集合而成。而只要内容存在，冲突必然会继续。你理解这点了吗？这个内容通过时间被积累起来，
40:19	This content has been put together through time, it isn't one day's acquirement. Our brain is the result of time, evolution. Our brain is not your brain and my brain but the brain of mankind. This is difficult for you to see, and even recognise because we have been so conditioned that it is my brain. You understand? And it is your brain. But if you observe... If you observe, human beings, right throughout the world, go through enormous turmoil, poverty, anxiety, insecurity, confusion, psychologically wounded, fear, fear of being hurt, physically, fear of psychological hurts, fear of death, and the enquiry: what is there beyond? And the innumerable images man has created in the name of God and worshipping those images right through the world. That is the content of our consciousness. Right? And as long as there's that content, which is always divisive, which is always fragmented, our action must be fragmented. Right?	它不是在一天之内获得的。我们的大脑是时间、进化的结果。我们的大脑不是你的大脑和我的大脑，而是人类的大脑。你很难明白这点，即使只是认识到也很困难，因为我们如此受制于“它是我的大脑”这样一个观念。你明白吗？那确是你的大脑。但是，如果你观察...... 如果你观察，人类，在全世界各个角落，经历着巨大的混乱、贫困、焦虑、不安全感、困惑、心理上的伤害、恐惧，对身体上和心理上受伤的恐惧，对死亡的恐惧，然后探究：超越这些的是什么？而人类以上帝的名义在全世界范围内制造了不计其数的偶像，然后崇拜那些偶像。那就是我们意识的内容。对吗？而只要存在那种总是分裂、总是片段的内容，我们的行为就必定是支离破碎的。对吗？我们是在一起思考，而不是我来告诉你。
42:18	We are thinking together, I am not telling you. So the problem then is: is it possible for the content of that consciousness to be dissolved? You understand? Go into it a little bit. That is, one of the contents of that consciousness is the psychological wounds that we have received from childhood. You know them, don't you? You are all familiar with them. That's probably one of the major conflicts, major factor in our consciousness. We will go into that completely together so that together we dissolve it immediately. You understand? It is not analysis but pure observation. Analysis implies a concept from which you are working. You understand? Right sir? In observation there is no concept.	因此接下来的问题是：意识的内容有可能消除吗？你明白吗？让我们更深入一些。换句话说，那个意识的内容之一是我们从儿童时期就开始受到的心理上的伤害。你知道那些，不是吗？你们对那些都很熟悉。在我们的意识中，那也许是主要的冲突、主要的因素之一。我们将一起彻底探究这个问题，这样我们就能一起即刻消融意识的内容。你明白吗？那不是分析而是纯粹的观察。分析意味着有一个观念，你从它开始工作。你明白吗？对吗，先生？观察之中没有观念。因此我们是在一起思考。
43:48	So we are thinking together. Human beings, from the very beginning of time, have been hurt inwardly: by a casual remark, by a look, by a word, by being sarcastic, by denying what you hold dear, what you consider the most important thing in your life, and somebody comes and treads on it, you feel terribly wounded. Right? And we are asking: the consequences of that wound is to resist, build a wall round yourself, which is to isolate yourself. Observe all this, please, observe. We are not analysing, we are just observing the story, reading the story of the hurt, reading, which is not analysing. You understand? Come on, right?	人类，从时间的最开始，就已经在内心受到了伤害：经由一个不经意的评价、一个脸色、一句话，经由被嘲笑，经由否认你珍视的东西，你认为你生活中最重要的东西受到了某人的践踏，你就会觉得受到了严重的伤害。对吗？而我们要问：那个伤害的后果是抵抗，在你自己的周围竖起一道墙，那就是孤立自己。观察所有这些，请观察。我们不是在分析，我们只是在观察这个故事，阅读那个受伤的故事，阅读，不是分析。你明白吗？一起来，好吗？你抵抗，恐惧进来了，不要再被伤害。
45:16	You resist, fear enters into it, not to be hurt more. So gradually that hurt has helped you to isolate yourself. Right? See the fact. The consequences of that isolation is more fear, more anxiety and so on and so on and so on - the consequences. So the fact is that you are hurt. And what is hurt? You understand my question? What is the thing that is hurt? Are you all interested in all this?	于是慢慢地，那种伤害促使你孤立自己。对吗？看到这个事实。那个孤立的后果是更多的恐惧，更多的焦虑等等，等等，等等——那些后果。所以，事实是你受到了伤害。而伤害是什么？你理解我的问题吗？是什么受到了伤害？你们都对所有这些感兴趣吗？问：是的。
46:05	Q:Yes.	克：无论如何那是你的生活。
46:09	K:It's your life anyhow. If you are not interested I am sorry for you. What is the thing that is hurt? Is it your psyche, is it your... - observing, we are not analysing, observing - psyche, or basically the image that you have built about yourself? You understand my question? The image one has built about oneself. I might build an image about myself, saying, I am a great man, I have an audience, you know, blah, blah, blah. I travel all over the world, how important it is, and so on. I have reached some state. You follow? I have built an image about myself as you have built an image about yourself. I haven't got it, but it doesn't matter. Because from childhood I have never wanted an image, it is too stupid.	如果你不感兴趣，我为你感到遗憾。受伤的东西是什么？是你的心灵，你的...... ——观察，我们不是要分析，而是观察——心灵，或者从根本上来说就是你建立的关于自己的形象？你理解我的问题吗？一个人建立的关于自己的形象。我可以建立一个自己的形象，说，我是一个伟大的人，我有听众，你知道，这般，这般，这般。我在世界各地旅行，那多么重要，等等。我达到了某种境界。你明白吗？我建立了一个关于自己的形象，就像你建立了关于你自己的形象。我没有形象，但那无关紧要。因为从童年开始，我就从来不想要什么形象，那太愚蠢了。所以建立了一个关于自己的形象：
47:40	So having created an image about oneself: noble, ignoble, or inferior or superior, whatever it is, ugly, beautiful, with fanciful decoration and romantic, sentimental, you know the image that each one has. That gets hurt. Right? So can you - we are talking over together please - can one be free of the image? And who is the creator of the image? You are following all this? Oh lord, you see you are not thinking together, I am telling you, asking the questions. It doesn't matter. We are thinking together, I hope.	高贵的、卑贱的，或者低级的、高级的，无论什么，丑陋的、美丽的，带着花哨的装饰，以及浪漫的、多愁善感的，你知道这种每个人都拥有的形象。那个形象会受到伤害。对吗？所以你能不能——拜托，我们在一起讨论—— 一个人能摆脱这个形象吗？而谁又是这个形象的制造者？你理解所有这些吗？天啊，你看你没有一起思考，是我在告诉你，在提出问题。没关系。我希望我们是在一起思考。制造形象的是谁？
48:46	Who is the creator of this image? Because in that image there is safety. You understand? There is security, there is what you would call identification: national identification, religious identification, economic identification, democrat, republican - you follow? You have - this image has been created from childhood. Right? Through education and so on. Who is the creator of all this?	因为那个形象中存在着安全。你明白吗？其中有安全，有你称为身份认同的东西：认同于国家，认同于宗教，经济地位，民主党派，共和党派——你明白吗？你拥有这种形象——这个形象从儿时就开始建立了。对吗？通过教育等等。谁是所有这些的制造者？如我们所说，知识是这个形象的成因。对吗？
49:43	As we said, knowledge is the factor of this image. Right? I wonder if you meet it. Our experience at all levels of life, as a carpenter, as a scientist, as a housewife, home-builder as it is called now, and so on and so on and so on, we all have created images for ourselves. And when that image is questioned, doubted, somebody puts a pin into it, you get hurt. As long as you have an image about yourself you are going to get hurt. Like a man who says,' I have achieved enlightenment' - you follow - and he is talking about environment preaching about environment such a man knows nothing about environment - about enlightenment. It is just his concept. You follow?	我想知道你有没有理解。我们在生活所有层面的经验，作为一个木匠、一个科学家、一个家庭主妇——现在被称为持家者，等等，等等，等等，我们都为自己建立了形象。而当那个形象遭到质问、怀疑，有人针砭它，你就受伤了。只要你有一个关于自己的形象，你就会受伤。就像一个人说“我开悟了”——你明白的—— 并且他谈论外界环境、讲授关于外界的道理，这样的人实际上对外界、对觉悟一无所知。那仅仅是他的观念。你明白吗？所以，有可能去过一种不带有这种形象的
51:04	So is it possible then to live a life, a daily life without this image. And who creates this image? It is the result of knowledge. Obviously. Knowledge that the mind, the brain has acquired through centuries and that knowledge has been translated as the image and that image predominates. But that image is always living within the field of ignorance. I wonder if you see that. Because knowledge can never be complete. Right? So whatever knowledge psychologically one has acquired it is surrounded by the shadow of ignorance. Right? So the problem is - are you interested in all this? - so the problem is: is it possible to be free of psychological knowledge and yet not identify the technological knowledge psychologically? You understand? I wonder if you see this. I'll go into it. We are talking together as two friends, enquiring into the problem of conflict and seeing the necessity, the absolute urgency of ending conflict because if we don't end it, you and I, the speaker, are going to destroy the world. Which we are doing now.	日常生活吗？而又是谁制造了这种形象？很显然，那是知识的结果。心智、头脑通过几个世纪获得的知识，已经被转化为形象，并且那个形象占据了主导地位。但那个形象总是存活在“无知”的领域内。我想知道你是否明白这点。因为知识永远不会是完整的。对吗？所以不管一个人获得什么心理上的知识，它都被无知的阴影环绕着。对吗？所以问题是 ——你对所有这些感兴趣吗？—— 所以问题是：有可能免受心理知识的影响并且不在心理上认同技术知识吗？你明白吗？我想知道你是否明白这点。我会深入这点。我们像两个朋友一样共同探讨，探究冲突问题，并且看到终结冲突的必要性、绝对的紧迫性，因为如果我们不结束它，你和我—— 讲话者，就会摧毁世界。现在我们正在这么做。所以问题是：经验，知识，记忆
53:22	So the question is: experience, knowledge, memory - see the sequence of it - first, experience then out of that experience acquiring knowledge given by others or by oneself and that is stored up in the brain as memory. Right? That memory, that knowledge, that experience creates this image. But that knowledge has never acknowledged the fact that it is incomplete. You understand? It must live in the shadow of ignorance however much it may advance, or ascend. Right? It must be in the field of ignorance. And therefore must be in conflict. Right? So is it possible for that enormous knowledge that one has acquired, knowledge technologically, the tremendous knowledge which we have acquired technologically as a carpenter, as a plumber, as a bureaucrat, as a politician and so on and so on, that knowledge not to be identified with the psyche and so the psychological knowledge is maintained. You are following? No, you are not following.	——看看这里的顺序——首先有经验，接着从那些经验中获取知识，别人给予的或自己获得的知识，然后知识作为记忆储存在大脑里。对吗？那些记忆，那些知识，那些经验制造了这个形象。但是那个知识从来没有承认这个事实，即它是不完整的。你明白吗？它必定会生活在无知的阴影之下，不管它可能进步或提升多少。对吗？它必定会处于无知的领域内，因而必定会处于冲突之中。对吗？所以，一个人获得的海量知识—— 技术知识，我们从技术上取得的大量知识，作为一个木匠、一个水管工、一个官僚、一个政客等等，等等的知识，那种知识有没有可能不被心智认同，而认同会导致心理上的知识被维持下去。你明白吗？不，你没明白。我解释一下。
55:18	I'll explain it. Technological knowledge is necessary, absolutely, because otherwise we can't do anything. Why should we have psychological knowledge? You understand my question? We have. The knowledge has become the image. And that image is going to be hurt and from that hurt, the consequences of that hurt is isolation, more conflict, more fear, more misery, more destructive activity. So we are asking: why should there be any psychological knowledge at all? You understand, sir? Why? Go into it. Let's talk about it, let's look at it. Is it the fear - please listen - is it the fear of not being anything? You follow? All our education says, be something. Right? Or become something. Successful, noble, brave, put away cowardice, become holy, meditate. You follow? So all knowledge is purely technological. Right? Why should we have the other? I don't know if you are thinking together, observing. Which means what? To have no psychological knowledge. You understand, sir? What it means? And is one, in that observation, discovering the utter emptiness of life? You understand? The utter meaningless of life, and so, deeply feeling that, creates the image and hold on to that image. You are following all this? Is it that? That because if you have no image you are nothing. Which means not-a-thing. You understand? Nothing means not-a-thing. That is, thing is created by thought, by the mind. I wonder if you follow all this? No, this is too much.	技术知识是绝对必要的，否则我们什么都做不了。为什么我们要有心理上的知识呢？你理解我的问题吗？我们有心理上的知识。那种知识已经变成了形象。而那个形象将会受到伤害，那个伤害带来的后果是孤立，更多的冲突，更多的恐惧，更多的不幸，更多破坏性的活动。所以我们要问：究竟为什么要有任何心理上的知识呢？你理解吗，先生？为什么？深入下去。我们来探讨这个问题，让我们来看一看。恐惧——请听好—— 是害怕“什么都不是”吗？你明白吗？我们受的所有教育都说，要成为什么。对吗？或者成为某个人物。成功，高尚，勇敢，抛弃怯懦，成为圣人，去冥想。你明白吗？可见所有知识都纯粹是技术性的。对吗？为什么我们要抱有另一种知识？我不知道你是否在一起思考、观察。那意味着什么？没有心理上的知识。你理解吗，先生？那意味着什么？而一个人，在那种观察中，会发现生活是完全空虚的吗？你明白吗？生活完全没有意义，如此深切地感受到这点，于是我们制造形象并紧抓不放。你理解所有这些吗？是这样的吗？因为如果你没有形象，你就什么也不是。那意味着不是任何东西。你明白吗？ “什么也不是”意味着“不是任何东西”。也就是说，那个东西是由思想、由头脑制造出来的。我想知道你是否理解所有这些？不，这有点太多了。所以，那是否就是我们承认受伤害
58:39	So is that why we acknowledge being hurt and hold on to it because that is something that we have, some precious thing that we hold on to, as your belief, your belief in some religious dogma, image and so on, you hold on to that because without that what are you?	并紧抓不放的原因，因为那是我们拥有的东西，一些我们紧抓着不放的宝贵的东西，比如你的信仰，你对一些宗教信条、偶像等等的信仰，你紧抓着那个，因为如果没有它们你会是什么呢？所以，在一起思考的过程中，我们能否看到这个简单的事实，
59:13	So can we, in thinking over together, see this simple fact that our life as it is, is utterly meaningless. Right? You are unwilling to face it. Utterly meaningless, and so deeply meaningless so you create all the images, the beliefs, the dogmas, the rituals, the popes, the gurus and you are going to get hurt. And a man who sees this, observes it, immediately is free of it. Right? I wonder if you see it. You are free of image.	即我们原本的生活是毫无意义的。对吗？你不愿意面对它。毫无意义，如此严重地没有意义，于是你制造出所有的形象、信念、教条、仪式、教皇、古鲁，进而你就会受到伤害。然而一个看到、观察到这个事实的人，立即就能从中解脱。对吗？我想知道你是否看到了这点。你从形象中解脱了。所以，接下来的问题是：
1:00:13	So the next question is: who is the creator of all this mischief?	谁是所有这些不幸的制造者？几点了，先生？问：12点30分。
1:00:30	What time is it, sir?	克：一个小时过得真快。
1:00:32	Q:12.30.	我们继续下去吗？问：好的。
1:00:36	K:An hour passes very quickly. Shall we go on with it? Q:Yes.	克：所以我们要问，谁是所有这些不幸的制造者？
1:00:45	K:So we are asking, who is the creator of all this mischief? So we must go into it very carefully. Man has given, human beings have given - when I say man, please I am including the woman don't let's get agitated about that! Gosh, words have become so loaded that we can never talk freely about anything. Human beings have given tremendous importance throughout the ages to thought. Right? Thought has created the wars, thought has created the content of the churches and the architecture, thought has created society - right? - thought has created the whole complex technological world, thought has created the division between the Arab and the Jew, between the American and the English, the German, the Italian, the Hindu, the Buddhist: thought has created this. And we have lived with it, this division which we have accepted as normal, natural, healthy and thought is the maker of all this division and therefore where there is division there must be conflict.	那么我们必须非常仔细地深入进去。人已经给予，人类已经给予 ——当我说人，请注意我包括了女人，我们不要对这个感到不安！天哪，言语的负载已经变得如此沉重，以致于我们永远无法自由地谈论任何事情。古往今来，人类赋予了思想极大的重要性，对吗？思想制造了战争，思想建造了教堂和建筑，思想建立了社会——对吗？—— 思想创造了整个复杂的技术领域，思想制造了阿拉伯人和犹太人之间，美国人和英国人、德国人、意大利人之间，印度教徒和佛教徒之间的分裂：思想制造了这些。而我们伴随着这种分裂而生活，接受了那是正常的、自然的、健康的生活方式，而思想是所有这些分裂的制造者，因而有分裂的地方必定会有冲突。我们的目的，我们的相聚，
1:03:14	Our intention, our meeting together these few mornings, is to eliminate conflict. Please see: only when you are free of conflict can there be love. Not all this nonsense talked about love. It's only the mind and the heart that is really free from all conflict then only it is possible to know what compassion, what love is.	这几个上午，是为了消除冲突。请看到：只有当你摆脱了冲突，爱才会存在。这不是关于爱所说的所有那些无稽之谈。只有头脑和心灵真正地从所有冲突中完全解脱出来，然后才可能知道慈悲、爱是什么。我想我们最好就此打住，好吗？
1:03:56	I think we better stop, shan't we? I know we want to go on, we'll do it next Saturday or the day after tomorrow in questioning. Sir, this is a very complex problem which is the whole movement of thought. I'll go into it briefly and we will go on another time.	我知道我们想继续下去，我们会在下个礼拜六接着讲，或者后天来进行问答。先生，这是一个非常复杂的问题，那是思想的整个活动。我会简要地谈一下这个问题，然后择日再继续。一旦你观察，你就会看到思想要对
1:04:24	Once you observe that thought has been responsible for this division, for the religious images, attributing to them all kinds of virtue and so on right through the world. When the speaker goes to India, as he does every year, he says, you are the most superstitious people on earth. And when he comes here he also sees exactly the same thing. The image-worship, the preachers, the gurus - you follow? So thought has built the world both technologically, psychologically and the world of mischief, turmoil, anxiety, fear, destruction - you follow? - Thought has been responsible. So we have to enquire: what is thinking? What is the nature of thinking? Because we live by thinking. Everything you do is the result of thinking, your relationship with another, intimate or not, is in the movement of thinking. And if we do not understand the nature and the structure of thinking we will keep repeating the patterns of conflict, changing one pattern to another, hoping that pattern will solve the conflict. But these patterns, whether communist, capitalist, democratic, etc., etc., are created by thought. So thinking becomes extraordinarily important. And to find out what is this thinking that is making this enormous misery in the world. Do you understand, sirs?	分裂、宗教偶像负责，思想赋予它们各种美德等等，这遍及世界各个角落。当讲话者去印度时，像他每年做的那样，他说，你们是地球上最迷信的人。而当他来到这里，他也看到完全相同的情况。偶像崇拜，牧师，上师——你明白吗？所以思想建造了技术和心理的世界，也建造了伤害、混乱、焦虑、恐惧、破坏的世界——你明白吗？——思想对这些负有责任。因此我们必须探询：什么是思考？思考的本质是什么？因为我们依靠思考生活。你做的每件事都是思考的结果，你与他人的关系，无论亲密与否，都在思考的活动之中。而如果我们不理解思考的本质和结构，我们将会继续重复冲突的模式，从一种模式换到另一种，希望那种模式将会解决冲突。但是这些模式，无论是共产主义的、资本主义的，还是民主主义的，等等，都是思想制造的。因此思考变得格外重要。所以要发现这种在世界上制造了巨大不幸的思考究竟是什么。你理解吗，先生们？如果你要做任何事情，你必须思考，
1:07:28	You must think if you do anything, if you are going home, or catching a bus, driving a car, there must be thinking, either it is automatic, purposeful, clear, otherwise you can't do anything. And thinking is the central factor of our being. That's a fact. Round that we build all kinds of pleasure, pain, fear, love, jealousy, that is the core, that is the heart of our existence. And what is thinking? And what is memory? If you have no memory there is no thinking. You understand? A man in a state of amnesia... So memory is the core of it. Right? Memory of your wife, or your husband, or girl friend, or whatever it is, your memory. That memory is put together through experience. Right? Which becomes the knowledge. So your brain, the brain, which is not yours or mine, it is the brain of human beings - which is a marvellous thing if you see the fact, it is not your petty little brain but the brain that has been cultivated, grown, evolved, lived, suffered, pleasure, pain, that brain is our common factor. In that brain are the many cells which hold memory, like a computer. That memory is the result of experience, knowledge.	如果你要回家，或者赶公交车，开车，思考是必须的，而且是自动的，有目的的，清晰的，否则你不能做任何事情。而思考就是我们存在的核心因素。这是事实。围绕着这个事实，我们建造了各种快乐、痛苦、恐惧、爱、嫉妒，思考是核心，是我们存在的中心。而什么是思考？什么是记忆？如果你没有记忆，就不会思考。你明白吗？一个人处于失忆的状态...... 所以记忆是思想的核心。对吗？关于你妻子，或丈夫，或女朋友，或任何什么，你的记忆。那个记忆通过经验被积累起来。对吗？那就变成了知识。所以你的大脑，这个大脑，不是你的或我的，它是人类的大脑 ——那是一个不可思议的东西，如果你看到事实，它不是你琐碎的小头脑，而是历经了培养、成长、进化、生活、受苦、快乐和痛苦的大脑，那是我们共有的因素。那个大脑里有着许多细胞，它们储存记忆，像电脑一样。那记忆是经历、知识的结果。所以在技术世界里，记忆是完全必要的，
1:10:04	So in the technological world that memory is absolutely necessary otherwise you can't write a letter, otherwise we can't speak English to each other, you may if you know French or Latin, and so on that's a different matter. So memory at a certain level is absolutely necessary. And thinking, which has made this world into what it is: immoral, ugly, brutal, destructive, what place has thought? You understand? If it is only important in the technological world then what place has thought? You understand what I am saying? Has it any place at all? No, we are thinking together, don't agree or disagree.	否则你就不能写信，否则我们就不能相互说英语，你可以不说英语，如果你懂法语或拉丁语，等等，那是另外一回事。所以，记忆在某个层面是绝对必要的。而思想，把世界变成了现在的样子：不道德、丑陋、残酷、有破坏性，思想有什么作用呢？你明白吗？如果思想只有在技术领域才有重要性，那么思想有什么位置呢？你理解我说的吗？它有任何意义吗？不，我们是在一起思考，不要同意或者不同意。看，先生——我必须打住了，我们还会继续探讨，但我一分钟之内会打住——
1:11:23	Look, sir - I must stop, we'll go on, I'll just stop in a minute -	你也在和我一起工作吗？难倒你不累吗？
1:11:32	Are you also working with me together? Aren't you tired? No, you are not tired because you are not talking. You are not putting tremendous vitality into it. Right? You are not putting all your energy, your heart, your mind into it, that's why you are not tired. Because to you conflict is natural, you have accepted it, you don't want to break it, resolve it. So if you don't mind, we'll continue tomorrow. Not tomorrow, whenever it is.	不，你不累，因为你没有讲话。你没有投入巨大的活力去探究，对吗？你没有投入你所有的能量，你的心，你的头脑，那就是你不累的原因。因为对你来说，冲突是自然的，你已经接受了它，你不想打破它、解决它。所以如果你不介意，我们明天会继续。不是明天，无论什么时候。