克里希那穆提 - 动机阻止了观察

Krishnamurti Subtitles

SA77D2 - 动机阻止了观察
公共讲座 2
萨能, 瑞士
1977年 7月 28日

0:23	Krishnamurti: If you don't mind we'll continue with what we were talking about yesterday. Which is: is it possible to be totally awake, aware? And if you will allow me I'll talk about it for a little while, then you can have a dialogue about it. And we are only going to discuss, talk over together, what does it mean to be aware totally. And if you don't mind, I won't answer any other question except that, because I think if we could go into this very deeply we will find out how to look at ourselves. And from that observation one begins to see what is the meaning of knowing oneself. Because without knowing yourself you have no basis for action. Without knowing yourself one wanders around with all kinds of absurd ideas, commits oneself to all kinds of activities, caught in various traps. So, I think it is very important if we could go into this question of what does it mean to be totally, completely aware. And I think most of our questions will be answered in the discovery for ourselves of what it means to be aware. May I go into that that way? Would you allow me?	克里希那穆提：如果你们不介意，我们将继续昨天谈论的话题。也就是：是否可能完完全全地清醒和觉知？如果你们愿意，我将会探讨一会儿这个，之后，你们可以对此交流一下。我们只是要一起去讨论、探讨，拥有全然的觉知意味着什么。并且，如果你们不介意，我不会回答除此以外的任何问题，因为我认为，如果我们能够很深入地探讨这个问题，我们就会弄清该如何观察我们自己。而从那样的观察里，我们就会开始认识到了解自己意味着什么。因为，如果你对自己一无所知，那么你的行为便没有根基。在对自己一无所知的情况下我们就会怀揣着各种荒诞的念头四处游荡，使自己致力于各种活动，受困于各种陷阱之中。因此，我认为这是非常重要的，如果我们能够深入探究拥有彻底、完全的觉知意味着什么。并且，我认为，我们大多数的问题都将会在对于“觉知意味着什么”的探索里得到解答。我能那样去探究这个问题吗？你们同意吗？
2:35	First of all, one can see the importance of being a light to oneself. It doesn't mean to cling to some idea that one has discovered, or experienced, a light in oneself. But that comes about by understanding fully, deeply what awareness means. I am going to talk it over with you first, and then please, question, let's talk it over, have a dialogue together.	首先，我们能够看到，成为自己的光是多么重要。这并非意味着紧抓住某个自己已经发现或是经历过的观念，而是，发现自己内在的光。然而，那光产生于透彻、深刻地理解觉知是什么。首先，我会和你们谈谈这个，之后，请你们务必提问，让我们来探讨它，一起展开一次对话。
3:24	I don't think awareness can be practised. If you practise it then it becomes mechanical. That's simple enough. It is like a man who plays the piano, if he practises all day long he might practise the wrong notes. So, awareness implies no practice at all. It is free observation without any distortion, without any bias, without any prejudice, without any conclusion, free observation and exposition. Not only observation of the world around one, but also from the outer observation, move inward, because unless one understands the outer very carefully, merely starting with the inner awareness may be distorting, may be illusory, may be non-factual. Whereas observing the outer, your reactions to the outer, whether you are a Christian, Buddhist, Hindu, Muslim, British, American, whatever that is, so if you are conditioned as most of us are, and if you look at the outer with that conditioned mind then you can't observe freely.	我认为觉知是无法通过练习而得的。如果你练习它，那么它会变得机械化。这是非常简单易懂的。就像一个弹钢琴的人，如果他整天都在练习，他可能就会弹走音。因此，觉知完全不包含任何练习。它是自由的观察，没有任何的歪曲、成见、偏见、定论，只有自由的观察和阐述。不仅仅观察我们周围的世界，而且还要从外在的观察，深入到内在，因为，除非我们非常细致地了解了外在事物，否则，仅从内在的觉知着手的观察可能是扭曲的、虚无缥缈的、不具真实性的。然而，观察外在事物，观察你对于外在世界的反应，无论你是个基督徒、佛教徒、印度教徒、穆斯林、英国人、美国人，无论是什么，如果你像我们大多数人一样，是身受制约的，如果你用那受制约的头脑去观察外在的事物，那么，你便无法自由地观察。
5:39	So awareness implies that one is conditioned and from that conditioning we have created the world, the moral, ethical, cultural, political, religious world, as well as the psychological world. We are conditioned by our culture, by the society in which we live, which we have created, and we are conditioned by the religions, by the priests, by the family, the tradition – the tradition of war, as the tradition of God, as the tradition of rituals. We are conditioned by the name, by the connotation attached to that name. All this is a form of conditioning.	所以，觉知意味着了解我们受到了制约，并且，从那种制约中，我们创造出了世界，道德的、伦理的、文化的、政治的、宗教的世界，以及心理的世界。我们受制于我们的文化、我们所创造并居住的社会，并且，我们受制于宗教、牧师、家人、传统——战争的传统，它就像上帝的传统、仪式的传统一样。我们受制于名字，那名字所附着的内涵。所有的这些都是一种制约的形式。
7:01	Now, just a minute. So the human being conditioned at the beginning, and then he conditions it. He conditions himself through greed, and then he creates a society which helps him to be greedy. This is simply logical. So it is an interaction between the outer and the inner. It is not the outer is different from the inner, it's interaction, constant ebb and flow. It's clear, isn't it? So we are asking: is it possible to be aware of one's conditioning totally, both the conditioning of the conscious mind as well as the deep-rooted conditioning of which one may not be aware at all? And we are going to deal with both. Please, I am talking now so as to go into it fully. You are going to discuss it with me afterwards. I will stop after a certain time.	现在，稍等一下。那么，人类从一开始便受到了制约，然后，他又去制约其他事物。他被贪婪所制约，然后，他又创造出一个助长他贪婪的社会。这是很简单的逻辑。因此，这是一种外在和内在之间的相互作用。并不是外在不同于内在，而是相互作用，不断地潮起潮落。这非常清楚，不是吗？那么，我们问：是否可能完全觉知到我们的局限性？无论是意识的局限，还是根深蒂固的潜意识的局限 ——我们也许根本没有意识到它。这两者我们都会探讨。拜托，我此刻在讲话，是为了能透彻地探究它。你们将在之后和我讨论。在一定的时间后，我会停下。
8:25	So is it possible for a human being, without a motive – if a human being has a motive to examine and be free of that conditioning, that very motive is born out of his past conditioning. I wonder if you see that. We'll discuss it. If I have a motive to be free of my conditioning because I have pain or fear, or this or that, the motive is born out of my conditioning. And so the motive dictates how I observe my conditioning. See the importance of this. So I must observe my conditioning, whatever it is, good, bad, indifferent, mediocre and excellent, whatever it is, I must examine it, look at it without any motive. Because I see the logic of it, the reason of it, because where I have a motive, that motive is the outcome of my conditioning, and that motive dictates further conditioning, modifying it or changing it a little bit here and there, but that motive being born out of my conditioning operates on further conditioning. That's clear.	那么，对一个人类而言，是否可能没有任何动机 ——如果一个人抱有一种动机去研究、去摆脱那种局限性，那么，那个动机本身就衍生于他过去的局限。我想知道你们是否明白这点。我们来讨论一下。如果我有一个摆脱局限的动机，因为我有着伤痛或恐惧，或这个或那个，那么，这动机就衍生于我的局限。由此，动机主宰着我观察自身局限的方式。认识到这一点的重要性。因此，我必须观察我的局限，无论它是什么，好的、坏的、无关紧要的、平凡的还是杰出的，无论怎样，我必须研究它，不带任何动机地观察它。因为，我看到了其中的逻辑、其中的道理，因为，只要我具备了一种动机，那种动机便是我自身局限的产物，并且，那种动机会主宰更进一步的制约，修饰一下这儿，或改变一下那儿，可是，那衍生于我自身局限的动机操纵着更进一步的局限。这很清楚。
10:02	So is it possible for me to observe without any motive? See what we are doing, going step by step into it. Is it possible for me, for one to observe without any motive? If one sees the logic of it, the truth of it, that is, a motive born out of my conditioning still maintains the conditioning. Do you, and I, see the truth of it? When I do, the motive disappears. I don't have to struggle against it. If I have a motive to be free of my conditioning, that motive is dictated by the desire to be free of my trap in order to be something else. To be something else is born out of my conditioning, to be something else is the reaction to my conditioning, dictated, directed by the motive. That's clear. May I go on? Please, you are going to discuss this with me, have a dialogue with me.	那么，于我而言，是否可能不带任何动机地观察呢？观察我们正在做什么，一步步地深入。是否可能，于我而言，对于任何人而言，不带任何动机地去观察？如果我们能认识到其中的逻辑、真相，也就是，一个衍生于局限的动机仍旧维系着这个局限。你和我是否都看到了其中的真相？当我看到了，动机便消失了。我不需要挣扎着抵抗它。如果我有一个摆脱自我局限的动机，那个动机是被摆脱我所处困境的欲望所主宰的，它是为了去成为别的什么。想要成为别的什么衍生于自我的局限性，想要成为别的什么是对自我局限的一种反应，它是被主宰的，被动机所主宰。这点很清楚。我能继续吗？请注意，你们要和我一起讨论这个，和我进行一次对话。
11:51	So one asks: is it possible to be free of motive, all motives, not just one motive? And that is only possible if I see the movement of a motive. How the motive is born, what its actions are, what its responses are, how that very motive curtails, limits further examination, therefore, seeing the truth of that, all motives disappear. I wonder if you see this. We are going to discuss this together, have a dialogue.	那么，我们问：是否可能摆脱动机，摆脱一切动机，而不只是一种动机？只有我看清了动机的活动，那种可能性才存在。动机是如何产生的，它的运作是怎样的，它的反应是什么，那种动机是如何制止、限制更进一步的探究的，因此，看清其中的真相，所有的动机便会消失。我想知道你是否明白这点。我们将一同讨论这个问题，展开一次对话。
12:41	Now, the very fact, having no motive, gives freedom of observation. Right? Now, one observes, that is, having no motive I am becoming aware of my consciousness, of one's consciousness. So, in becoming aware without motive, and therefore no choice in the observation of my conditioning, because the motive dictates the choice – I wonder if you see all this. We'll discuss it – so there is no choice in observation. Observation then is freedom to look. The motive is the factor of the past, the motive is the past. The motive is the observer. Without the motive there is no observer. You are following? So the mind is free to observe without any choice, without any motive, because I see choice is the outcome of my conditioning, motive is the outcome of another form of conditioning, so seeing the truth of that there is freedom to observe without the observer. We'll go into it later.	那么，事实就是，没有任何动机就能带来观察的自由。对吗？现在，我们不带任何动机地去观察，我开始觉知到我的意识，觉知到自己的意识。那么，在变得毫无动机的觉知中，也由此，没有选择存在于对自我局限的观察中，因为，是动机主宰了抉择 ——我想知道你们是否看到了这一切。我们会讨论它—— 那么，观察之中不存在选择。因此，观察就是自由地看。动机是过去的因素，动机就是过去。动机就是观察者。没有动机便没有观察者。你理解了吗？因此，心可以自由地观察而没有任何的选择、动机，因为，我看到，选择是自我局限的产物，动机是另一种形式的局限性的产物，因此，看到了其中的真相，没有观察者的观察这份自由就产生了。我们随后会探讨这点。
14:52	So there is an observation only, no correction, no direction, no suppression, no control, there is just observation. I observe – there is an observation, not I observe – there is an observation of authority. One of our conditionings. Authority implies fear, conformity, imitation, obedience, following somebody, much more is involved in that authority. Authority of one's own experience, authority of one's own knowledge, or the authority that has been imposed through society and so.	因此，只有观察，没有矫正，没有指示，没有抑制，没有掌控，只有观察。我观察——有一种观察，并非我在观察—— 有一种对于权威的观察。权威是我们的局限之一。权威意味着惧怕、遵从、模仿、服从、跟随着某人，以及其他更多包含在权威中的事物。某人自身经历的权威，某人自身知识的权威，或者那种被社会等等所强加的权威。
16:28	So in the observation of authority, that is, the art of observation – please follow this – the art of observation is to see that authority has a certain place: doctors, medicine, technology, but authority has no place in the field which we call the psyche. Art means, as we said at the beginning, to put everything in its right place. See the beauty of it: to put everything where it belongs, not through choice but through observation. Have you got it? Right, I'll go on.	因此，在对于权威的观察里，也就是，观察的艺术 ——请跟上—— 观察的艺术就是去看到权威有特定的位置：在医生、医药、科技这些领域里。可是，权威在我们称之为精神的领域之中是没有一席之地的。艺术意味着，正如我们一开始所说的，把每一件事物放在它正确的位置上。看到其中的美：把每一件事物放置到它所属的地方，并不是通过选择，而是通过观察。你理解了吗？好的，我继续。
17:47	They have better road beds and therefore they are going faster, more noise.	现在的路基更好了，所以车子开得更快了，噪音也更多了。
17:57	So authority has its right place, I have observed it, there is an observation of it. And there is fear. I am just taking a few of the contents of our consciousness of which we are becoming aware. Fear has its right place, which is the fear to protect the instrument, the organism, and it has no other place. Pleasure, and how thought pursues pleasure – we went into all that. And what is love, what is sorrow – we went into all that. So, is there a possibility of being aware of the whole of it as a single observation and not pursue, take fragment by fragment, because they are all interrelated, they are not separate, they are not fragments which exist by themselves. They are all interrelated, acting upon each other. So in this observation is it possible to observe totally the whole movement? It is possible only when we understand the meaning and the significance of thought: thought, experience, knowledge, stored up in the brain as memory, and the action of that memory – thought. Again, the art of giving thought its right place and no other.	因此，权威有它正确的位置，我已经观察了，我对权威作了观察。另外还有恐惧。我只是拿我们所觉知到的意识中的一些内容作为例子。恐惧有它正确的位置，这种恐惧会保护身体这个工具、这个有机体，除此之外，恐惧就没有其他位置了。快感，思想是如何追求快感的 ——我们曾深入讨论过那些。以及，什么是爱？什么是悲伤？ ——那些我们都探讨过。那么，是否可能觉知到它的整体，就通过一次观察，而不是一个个碎片地去追究、去观察，因为，它们都是紧密相连的，它们不是分离的，它们不是独自存在的碎片。它们都是紧密相连、相互作用的。因此，在这份观察里是否有可能完整地观察整个活动？这种可能性只存在于当我们理解了思想的意义和重要性时：思想，经历，知识，以记忆的形式积蓄在大脑里，以及，那种记忆的活动——思想。再重申一下，这就是赋予思想正确位置的艺术。
20:21	Now, we are asking: is it possible to be aware of this total movement as a single unit? Or must you go through fragmentary observation of the fragments? That's one point. Second point is: can the conscious mind investigate the unconscious, the deeper layers of consciousness? That's part of observation, that's part of being totally, completely aware. As most of us are educated to live on the superficial conscious level we find it awfully difficult, or impossible, to open up, not to a psychologist, or a psychotherapist, to ourselves, to open up everything, because again, if we have understood fear then it is possible to open. You understand? If you have gone into the question of pleasure, love, suffering, death, then the whole cave, the hidden things are exposed. You don't have to go after them but they come out. Have you understood any of this? There being no direction, and so no choice, there is a total awareness. Complete awareness. Why the Russians are behaving that way, why the British, the Americans, the Hindus, why religions are this way. Because we have observed the outer very carefully, how you are trapped by the gurus because you want to find out something. You are eager, when one is very young and fresh and innocent and wanting enthusiastically to find out, there comes along some man who says, I'll tell you all about it, and you are caught. To be aware of all that. Which means to be aware of your desire, desire being – we went into it – will and so on, desire with its illusions, which is to follow somebody who is going to give you the light. To practise something hoping thereby that you will have this extraordinary delight, or ecstasy, joy. Ecstasy, as we said, is a state of mind which is beyond the self.	现在，我们问：是否可能觉知到这种完整的运动也就是，作为一个整体？还是，你必须经历对于这些碎片的碎片式观察？这是一点。第二点是：有意识的头脑是否能探究潜意识，也就是，意识的更深层面？那是观察的一部分，那是拥有透彻、完整觉知的一部分。因为我们大多数人所受的教育是生活在意识的表层，我们发觉，那是十分困难甚而是不可能的：去打开我们自己，并不是对一位心理学家或是心理治疗师敞开心扉，而是，向我们自己展现一切，因为，再一次的，如果我们已经理解了恐惧，那么，打开便是可能的。你理解了吗？如果你已经探究了有关快感、爱、苦难、死亡的问题，那么，整个洞穴，隐藏的事物都会被暴露出来。你不需要追逐它们，因为它们会自己显现。这些你理解了吗？这里没有方向，也就没有选择，只有一种完整的觉知、透彻的觉知。为什么俄罗斯人是那样表现的，为什么英国人、美国人、印度人，为什么宗教是这样表现的。因为，我们已经非常慎重地观察了外在的事物，你是如何受困于古鲁的，因为，你想要探明某种事物。你是热切的，当一个人非常年轻、鲜活、单纯并且热切地想要去探究时，便会出现某个人说，我会告诉你有关的一切，然后，你就被困住了。去觉知那一切。这意味着觉知你的欲望，渴望成为——我们探讨过的——意志，以及其他，欲望以及它的幻影，也就是，去追随能给予你光明的人。去练习一些东西，并期待着，你能拥有这种非凡的愉悦，又或狂喜、喜悦。狂喜，如我们所言，是一种超越自我的心灵状态。
24:01	So, both consciously as well as deep down there is a total awareness, and from that total awareness in which there is no choice there is complete action, to act without a motive which is out of compassion, which is out of clarity. And that compassion, clarity gives the skill to operate, to function, to act. This is total awareness. Have you got it? Now let's discuss it.	因此，无论是意识层面还是内心深处，都有一种全然的觉知，并且，从那毫无抉择的全然的觉知之中，就会有完整的行动，诞生于慈悲以及清明的没有任何动机的行动。而这份慈悲和清明带来了运转的技能，生活和行动的技能。这是全然的觉知。你理解了吗？现在，让我们来讨论一下。
24:53	Questioner: Are you actually doing that all the time?	提问者：你确实是一直在那样做吗？
25:01	K: Do it. I am not asking you to do anything.	克：就这样做。我不是在叫你去做任何事。
25:03	Q: I am asking you. K: I am not answering you. If you have listened very carefully you will have answered it yourself. Sir, just listen. Can you be free of motive? Begin with that, knowing a motive is born out of your conditioning. That conditioning dictates what kind of motive you have. That conditioning has come into being right from the time we are born, from the past, millennia after millennia. It isn't just a newly conditioned mind, it is the result of millennias of existence of man. Man has operated always with a motive, of God, country, etc.	问：我在问你。克：我不是在回答你。如果你已经非常仔细地倾听了，那么，你自己就已经回答它了。先生，听着。你能否摆脱动机？由那开始，了解动机源自于你的局限性。那种局限决定了你会具备什么样的动机。那种局限形成于我们刚出生的那刻，来自于过去，数千年的过去。它并不是一个刚受制约的心灵，它是人类存在数千年的结果。人类总是怀揣着某个动机来运转，上帝，国家，等等。
26:20	So please, first let us talk about this, this one thing: is it possible for you to be free of a motive. If you have a motive, is that love? I'll put it round the other way then perhaps we'll get together a little more clearly. When I love you, if I have a motive because I want companionship, sex, or I am lonely, or you are nice, attractive, sensuously I would appreciate it, if I have any form of motive can there be love? Find out.	那么，拜托，首先，让我们讨论这个，这一件事：于你而言，是否可能摆脱动机。如果你有个动机，那还是爱吗？我会换种方式来阐述这个问题，然后，或许我们都能了解得更清楚一点。当我爱你时，如果我有一个动机，因为我想得到陪伴、性，或者我很孤独，又或者你很和善、有魅力，从感官层面而言，我很喜欢。如果我有任何形式的动机，那么，还会有爱吗？去弄清楚。
27:16	So we are asking: after explaining the whole movement of motive logically, sanely, have you a motive in observation? That's all. Let's stick to that one thing. If one has a son or a daughter and you love them, but you say, yes, he must be an engineer, and she must marry the rich man, etc., but is that love? So ask yourself if in your observation of the world outside you and the world inside you, which we'll come to presently, are you free of a motive when you observe the world: the communists, their tyranny, what is happening in Russia, and there is the affluent society of America, and the amazing poverty of the Asiatic countries, including Africa, when you look at it, have you a motive? Wanting to help them? Wanting to feed them? Go on, examine it. Or have you a motive when you have a wife and a husband, a girl and a boy? If you have then you can't observe. That's a simple fact.	那么，我们问：从逻辑上、理智上解释了动机的整个活动之后，在观察中，你还有动机吗？仅此而已。让我们紧扣这一点。如果，你有一个儿子或是女儿，你爱他们，可是你说，是的，他必须成为一个工程师，她必须嫁给有钱人，等等。可那是爱吗？因此，问问你自己，是否在你的观察中，无论是对外在世界还是你的内心世界，这些都是我们目前要讨论的，当你观察世界时，你是否能摆脱动机：共产主义者们，他们的专制，苏联正在发生的一切，以及富足的美国社会，还有极度贫困的亚洲国家，包括非洲，当你观察它时，你有一个动机吗？想要去帮助他们？想要去给他们吃的？继续，探查它。或者，你是否有一个动机，当你有妻子或是丈夫，女友或男友时？如果你有动机，那你就无法观察。这是一个简单的事实。
29:18	Q: (In French)	问：（法语）
29:41	K: No, listen, forget the culture. You see, we are going off. Have you a motive in your observation?	克：不，请听我说，忘记文化。你瞧，我们走题了。在你的观察中，你是否有一个动机？
29:55	Q: (French)	问：（法语）
29:57	K: No, please begin with this, you will go into it a little later. Have you a motive when you follow your guru, if you have a guru? I hope you haven't, but if you have a guru – a long beard, brown, or a white man with a white beard, same thing – when you follow somebody, a guru, have you a motive?	克：不，请从这点开始讨论，稍后你再深入。你是否有个动机，当你追随你的古鲁时，如果你有一个古鲁的话？我希望你没有，可是，如果你有一个古鲁的话 ——棕色的长胡子，或是一个蓄着白胡子的白人，都是一样的—— 当你追随某人，一个古鲁，你是否有动机？
30:44	Q: (Italian) K: One moment please.	问：（意大利语）克：请等一下。
30:50	Q: If I observe only because I want to understand,	问：如果我观察，仅仅是因为我想了解，
30:55	Q: that is a motive. K: That's a motive.	问：那也是一种动机。克：那也是一种动机。
30:59	Q: So how do you observe?	问：那你如何观察？
31:01	K: No. If you see the truth that motive of any kind, righteous or pleasurable, any motive is born out of your own conditioning, and you want to be aware totally of your conditioning, then motive prevents you from observation. That's all. That's a simple fact.	克：不是的。如果你看到了任何一种动机的真相，正义的或是愉悦的，任何动机都源于你自身的局限，你想要彻底地觉知到你的局限，可是，动机阻碍了你的观察。就是这样。这是一个简单的事实。
31:37	Q: I know that all my actions have a motive. That's clear. But I am afraid that without motive, without desire, I will fall into indifference.	问：我知道我所有的行为都有一个动机。这很清楚。可是我担心没有动机、没有欲望，我会变得冷漠无情。
31:49	K: Say it in Italian.	克：用意大利语来说。
31:52	Q: (In Italian)	问：（意大利语）
32:07	K: He says, if I have no motive I might fall into indifference. Is that so? Or are you imagining that you might fall into indifference? Because you have not seen the truth that the motive distorts observation, but you have already concluded that if there is no motive the whole thing will collapse. Therefore, we have to talk over together the question: whether it is possible to be free of a motive. Not project what will happen without a motive. That's a clever trick to prevent oneself from having a motive.	克：他说，如果我没有动机，我可能会变得冷漠无情。真是那样的吗？还是，你在想象你可能会变得冷漠无情？因为你还没有看到动机扭曲了观察，然而，你已经下结论说，如果没有动机整件事情都会坍塌。因此，我们必须一起探讨这个问题：是否可能摆脱动机。并不是去想象如果没有动机会发生什么。那是一个聪明的诡计，去防止自己怀揣一个动机。
33:19	Q: Is not the principle of pain and pleasure the foundation of the biological need for survival? It begins with pain and pleasure.	问：趋乐避苦的原则不正是求得生存的生理需求的基础吗？它是以痛苦和愉悦开始的。
33:31	K: We have said that. Art is putting things in their right place. Not painting pictures, appreciating Picasso or Rembrandt, or somebody else, putting everything in its right place. Then the motive – which is to eat the right food, right diet, etc., and yoga, etc. – has its right place. It would be insanity to say...	克：我们已经说过那个了。艺术是把事物放置在它们正确的位置上。并不是画画，欣赏毕加索或是伦勃朗，又或是别的什么人，而是把每件事物放置在它的正确位置上。然后，动机 ——也就是吃正确的食物，正确的饮食，等等以及瑜伽，等等——有其正确的位置。疯了的人才会说
34:11	So, proceed. After talking over together, I am going to stick to this one point till we completely understand it – not understand, act. Which is, are you free from motive? Or you first see that if there is no motive, my God, what shall I do? Which is, thought – see what has happened – thought projecting what might be, and then that very thought is frightened of what might be, and therefore do nothing, carry on. Bene? So, is there a possibility of observing without a motive?	那么，继续。在一起探讨过后，我将会紧扣这一点，直到我们透彻地理解了它 ——但不是理解后再去行动。也就是，你是否摆脱了动机？还是，你先要搞清楚如果没有动机，我的天，那我该怎么办？也就是，思想 ——看到发生了什么——再投射出未来可能发生的事，随后，那个思想惧怕未来可能会发生的事，并因此无所作为地继续生活。对吗？那么，是否可能没有动机地观察？
35:17	Q: I have a very strong urge to become more aware, and this strong urge brings me to action, brings me to try to be aware. Is this different from motive?	问：我有一种非常强烈的渴望，想要变得更觉知，并且，这强烈的渴望使我开始行动，使我试图去觉知。这是否不同于动机呢？
35:41	K: No, it is not. I want to be aware, right? I want to be aware. Why? Explore, look into it. Why do I want to be aware? You mean to say when the house is burning you are not aware?	克：不，这没有不同。我想要觉知，对吗？我想要觉知。为什么？探索，观察它。为什么我想要拥有觉知？你是说，当屋子着火时，你并没有意识到？
36:08	Right? The house is burning, isn't it? Unless you are totally blind, totally indifferent, completely consumed with your own activities, obviously you are not aware of what is happening, which is the essence of neuroticism.	是吗？屋子在燃烧，不是吗？除非你是彻底地盲目，完全麻木不仁， ——完全沉迷于你自己的活动里，否则很显然，你并没有察觉正在发生什么，这就是神经质的核心表现。
36:38	No? So, as the house is burning, your house, you mean to say you are not aware of it? You are not aware of what is happening in Russia, in Italy, the chaos, Euro-communism, dictatorships, instruments of war, the tradition of war? Historically, there have been wars for five thousand years, practically everyday somewhere on the earth.	不是吗？那么，因为屋子着火了，你的屋子，你是说，你并没有意识到吗？你没有意识到苏联、意大利正发生着什么，那些混乱，欧洲的共产主义，独裁统治的国家，战争的工具，战争的传统？从历史上来看，战争已经存在了五千年，战争每一天都在地球的某个角落发生着。
37:23	Q: (In French)	问：（法语）
37:33	K: (French) No, I said communism, American, everywhere the earth is being destroyed.	克：（法语）不，我是说共产主义，美国人，地球上的每一个地方都正在被破坏。
37:46	Q: (In French)	问：（法语）
37:53	K: No, listen. Forgive me, I said the whole world, including Euro-communism, communism, Marxism, Leninism, Mao, America. Sir, don't pick up one word and throw a brick at it. The whole world is destroying itself. Human beings are destroying themselves. It is an absolute fact.	克：不，请听。原谅我，我说了整个世界，包括欧洲共产主义、共产主义、马列主义、毛泽东主义、美国。先生，请不要断章取义，然后妄加攻击。整个世界正在自我毁灭。人类正在摧毁他们自己。这是一个绝对的事实。
38:24	Q: (French)	问：（法语）
38:46	K: Let's forget communism and Euro-communism, socialism.	克：让我们忘记共产主义以及欧洲共产主义、社会主义。
38:56	Q: But education is based on the motive of learning. So if I want to learn there must be a motive.	问：然而，教育就是基于学习的动机之上的。那么，如果我想要学习，便必须要有一种动机。
39:06	K: Of course. I want to learn mathematics, or engineering, there is a motive because that way I will be able to earn a livelihood. Right? We said put it in its right place.	克：这是当然。我想要学习数学或工程学，这里面有一个动机，因为那样我才能够谋生。对吗？我们说过把事物放置在正确的位置。
39:29	Q: I understand correctly what you want to say...	问：我能准确地理解你想要说的东西
39:31	K: Not what I want to say.	克：不是理解我想说的东西。
39:33	Q: What you're saying is that a motive eats awareness, that is a fact. You see or you don't see, there is no starting point to see, if it is a fact.	问：你所说的是，动机会吞噬掉觉知，那是一个事实。你要么看到了，要么没看到，看到并不存在起点，如果这是一个事实的话。
39:48	K: So, if it is a fact to you are you free of motive to observe?	克：如果于你而言这是一个事实，那么你的观察是否摆脱了动机？
39:57	Q: If I see the necessity. K: Ah, no.	问：如果我明白了它的必要性。克：噢，不。
40:00	Q: I am not free of motive but I see the necessity.	问：我没有摆脱动机，可是我明白它的必要性。
40:05	K: No, not you see the necessity. I want to observe whether I love my wife or my girlfriend, love. If I have a motive, is that love?	克：不，并不是你看到了必要性。我想要观察，我是否爱我的妻子或我的女朋友，爱。如果我有一个动机，那是爱吗？
40:26	Q: (In French)	问：（法语）
40:56	K: I am afraid then we haven't understood at all what we have been saying. I want to observe my relationship – just keep to that one little thing – I want to observe my relationship to my wife, my girlfriend or my children. I want to be aware of that relationship. If I have a motive – because my wife gives me sex, pleasure, comfort, cooks my meals, washes my etc. – and I say, I love you darling, because you do all those things, is that love? That's all. A simple thing, let's keep to that. And is it possible to have a relationship with a woman or a man without a motive?	克：那么，恐怕我们完全没理解我们一直在说的东西。我想要观察我的关系 ——请你就围绕这一件事来看—— 我想要观察我与我妻子的关系，与我女朋友或是与我孩子的关系。我想要去了解那份关系。如果我有一个动机 ——因为我的妻子可以跟我做爱，给我带来快乐、安慰，为我做饭，为我洗衣，等等—— 然后，我说，我爱你亲爱的，因为你做了那些事，那是爱吗？就是那样。一件简单的事，我们来紧扣它。那么，是否可能与一个女人或是男人拥有一种没有动机的关系呢？
42:11	Q: If you say to a person, I love you, that's already a motive because it excludes other persons. You can say, I love, and that's enough. If you say, I love you, that means I don't love another one.	问：如果你对一个人说，我爱你，那已经是一种动机了，因为，这排除了其他的人。你可以说，我爱，那就足够了。如果你说，我爱你，那意味着我不爱别的人。
42:25	K: Ah, no. Please, you are going off.	克：噢，不。拜托，你扯远了。
42:30	Q: Why do you choose a wife or a boy, that's a motive. What is the reason that you choose a person? That's a motive. That's clear isn't it? Because you like another person more that someone else.	问：你为什么要选择一个妻子或一个男朋友，那就是一种动机。你选择一个人的理由是什么？那就是一种动机。这很清楚，不是吗？因为你喜欢另一个人多于别的人。
42:49	K: Don't you?	克：你不是吗？
42:57	Q: How many people are couples here?	问：这儿有多少对夫妻？
43:00	K: Oh, for God's sake, please.	克：噢，看在老天的份上，拜托。
43:03	Q: And why? Because they have a motive.	问：为什么他们是情侣？因为他们有动机。
43:09	K: So, because of that motive is there love? That's all I am saying.	克：那么，因为存在那份动机，爱还存在吗？这就是我说的意思。
43:16	Q: No, because when you say I love you, you exclude other persons from your relationship. So you isolate yourself.	问：不，因为当你说“我爱你”时，你在你的情感关系里排除了别人。因此，你孤立了你自己。
43:25	K: I am asking, you may love that one. Don't exclaim, I can't love all the others.	克：我在问，你可能爱着那个人。别惊呼说，我不可能爱其他所有人。
43:33	Q: But why not?	问：可是为什么不能这样呢？
43:35	K: I don't know.	克：我不知道。
43:37	Q: Yes, but are we discussing it? Because you have a motive when you say I love you. It is exclusive to that person.	问：好的，可我们是在讨论这个吗？因为，当你说我爱你时，你是有动机的。那份爱对那人是独有的。
43:51	K: In that exclusiveness is there a motive?	克：在那样的排他性里，是否有个动机？
43:55	Q: Yes.	问：是的。
43:58	K: So, if there is a motive in that exclusive love of another, is that love? Q: No.	克：那么，如果在那份对另一人独有的爱里有一种动机，那还是爱吗？问：不是。
44:06	K: Therefore that's all. Now can you love that man or that woman, without a motive? What is the difficulty?	克：因此，就是那样。现在，你可以不带任何动机地去爱那个男人或是那个女人吗？那样做的困难是什么？
44:26	Q: (Italian)	问：（意大利语）
44:35	K: He wants to introduce another word instead of love. Oh, for God's sake. Call it mud.	克：他想要引用另一个词语来代替爱。噢，看在上帝的份上。称呼它为淤泥吧。
44:46	Q: (Italian)	问：（意大利语）
44:49	K: Sir, you're going off. You see how we refuse to stay with one thing and go through with it.	克：先生，你扯远了。你看我们是如何拒绝守住一件事并一探究竟的。
44:59	Q: What we are talking about is getting to talk with you. What we're talking about is getting to talk with you, seeing your life or your consciousness.	问：我们所谈的是与你进行探讨。我们所谈的是与你进行探讨。也就是，观察你的生活或者你的意识。
45:14	K: I am sorry, you are not looking at my life or your life.	克：我很抱歉，你并不是在观察我的生活或者你的生活。
45:22	Q: I am going to say something else. Now, you are the one putting the question: can you do something without a motive. On the other hand, it is very clear that all of us are here because we have a motive. Well, different motives, but more or less it boils down to one thing: we want to understand you. Perhaps not you as a person of authority, but as you have said, what we are trying to do as two friends, we want to find out, let's say, the solution to the human problem.	问：我正要说些别的什么。现在，你是问问题的人：你是否能不带任何动机地做事。从另一方面来看，非常清楚的是，我们所有人来这里就是因为我们都有动机。好吧，各种动机，可是，或多或少的，这些动机都归结为一件事：我们都想理解你的意思。或许，并不是把你看作一个有权威的人，而是正如你曾说过的，我们作为两个朋友，尝试着一起去发现——比如说——人类问题的解决办法。
46:05	K: Right. Q: Which is one thing: How can we get the total view?	克：好的。问：也就是： “我们如何能看到全貌？”
46:16	K: Gee whillikins. First of all, you are not understanding me at all. Not you only. Sir, please listen.	克：天呀。首先，你完全不是在理解我的意思。不只是你。先生，请听。
46:26	Q: All the time, all these abstractions...	问：一直以来，所有的这些抽象概念
46:29	K: These are not... Sir, would you mind, you have said enough. Please, you have said enough. I am going to answer, if you will permit me. Which is, you are not trying to understand what the speaker is saying. What the speaker is saying is look at yourself. That's all. To look at yourself you must be aware, not aware of what K is teaching you, or telling you, but to be aware of what you are doing, why you are here, what is the motive behind your coming here. Are you aware of it, do you know your motive? To understand K, the speaker, or in talking over together you are understanding yourself? That's all. I made this very, very clear from the very beginning of when I began talking. But if you say, I am here to understand you, I say, there is nothing to understand me, you are understanding empty words. That's very clear, so don't let's go back to that.	克：这些并不是先生，请别介意，你说的够多了。拜托，你所说的已经足够了。我会回答，如果你允许的话。也就是说，你并没有尝试理解讲话者所说的东西。讲话者所说的是观察你自身。就是这样。为了观察你自己，你必须觉知，并非觉知克正在教导你的东西，或者他正在告诉你的东西，而是去觉知你正在做什么，为什么你在这儿，在你来到这儿的背后，有着什么样的动机。你是否觉知到了它，你是否了解你的动机？你来这是为了了解克，了解讲话者的意思，还是说在一起讨论的过程中，你其实是在了解你自己？就是这样。这一点我已经表达得很清楚了，从我一开始讲话时，我就已经说清楚了。可是如果你说，我来这儿是为了了解你的意思，那么我要说，我没什么东西需要你来了解，你只是在理解一些空洞的文字罢了。这点非常清楚了，因此我们别再回到那一点上了。
48:13	What is the motive that you are here? One. What is the motive in your listening? What is the motive when you want to find out 'look at yourself'? What is the motive behind the desire that says, look at yourself? Please, may I beg of you to keep to this one point.	你来这儿的动机是什么？这是第一个问题。你聆听的动机是什么？当你想搞清楚 “观察你自身”，你的动机是什么？那个说“去观察你自己”的欲望，它背后的动机是什么？拜托，我能请求你紧扣这一点吗？
48:43	Q: (French)	问：（法语）
49:07	K: The gentleman says, I come here because I feel a sense of liberation, freedom. Please, I am not asking your personal motives for coming here. This is not a group therapy. I hope it is not. No group therapy here. I am asking you to investigate for yourself what is the motive. If you see the truth of this simple fact that when you have a motive, that motive is born of your conditioning, and you strengthen that conditioning. That's all. And therefore you cannot be aware of your conditioning.	克：这位先生说，我来到这儿，是因为我感受到了一种解放，自由。拜托，我不是在询问你到这儿来的个人动机。这不是一场集体心理治疗。我希望这不是。这儿没有集体心理治疗。我是在让你自己调查动机是什么。如果你看到了这简单的事实真相，也就是，当你有个动机时，那动机源自于你的局限，并且，你在强化那种局限性。如此而已。也因此，你无法意识到你的局限。
49:55	Q: (Italian)	问：（意大利语）
50:01	K: He sees the motive but nothing happens.	克：他观察到了动机，可是并没有任何事情发生。
50:05	Q: (Italian)	问：（意大利语）
50:15	K: Bene. Si. I come here each year with an urge to find a new motive, a refined motive, different forms of the same thing, modified or continued.	克：好的，明白了。我每年来到这里，怀揣着一种强烈的渴望，渴望找到一种新的动机，一种更高尚的动机，但这只是相同事物的不同形式，被改良了的或是延续的。
50:38	What shall we do? I won't move from this. You can move, go away, get up and go, perfectly right. You are free to do what you like outside the tent, not inside the tent. Because inside the tent we are responsible.	我们应该做什么？我不会从这点上移开。你可以走动、离开，起身以及走开，完全没问题。你可以自由地去做你喜欢的事，在帐篷外，而非在帐篷内。因为，在帐篷内，我们是有责任的。
51:04	So, I am holding to this one fact: do you, as a human being, who is the representative of all humanity – I repeat that over and over again – the repetition becomes a lie if you repeat it without understanding it. The speaker sees the fact, therefore his repetition is not propaganda, is not a lie, he is just showing you what it is. But if you take the words and repeat it, it will be a lie, it will be hypocrisy, it won't be honest. But if you see it for yourself that you are, as a human being, the total essence of all humanity, there is great beauty in that. And the question arose, saying, what do you mean 'to be totally aware', please explain it? I have explained it before the discussion began, what the speaker means is the perception of the whole, holistic. The word holistic means something much more than the parts. And the something much more is not possible when you are holding on to parts. The part is: my motive is different from your motive. But if both of us are free of motives we can both work, journey together. That's all.	那么，我坚守着这一事实：你是否，作为一个人类，一个全人类的代表 ——我会反复重申这一点—— 而重复会变成一种谎言，如果你只是重复而不去理解它的话。讲话者看到了事实，因此，他的重复不是传道，不是谎言，他只是在向你展示事实是什么。可是，如果你只取文字并加以复述，那将会是个谎言，会变得伪善，那是不诚实的。然而，如果你自己看到了，作为人类的一员，你具有整个人类的全部本质，那其中就有着浩瀚无比的美。然而，问题涌现了，说，“全然地觉知”你指的是什么，请解释一下它？在讨论开始之前，我已经解释过它了，讲话者所指的是洞察全部，洞察整体。 “整体”这个词所指的“远不止各个部分”。而如果你紧握部分不放，那么远不止此的那个东西就不可能到来。部分是指：我的动机不同于你的动机。可是，如果我们俩都摆脱了动机，我们便可以一起工作、旅行。如此而已。
53:19	So Monsieur Ortalani, etc., and all the others, after listening to this very carefully, logically, sanely, are you free of motive? Don't answer me, find out. That is, if you want to answer that question: is it possible to be totally aware? It is only possible when there is an observation.	因此，先生女士们，以及其他所有人，在非常认真地从逻辑上、理智上倾听了这些以后，你是否摆脱了动机？别回答我，去弄清楚。也就是说，如果你想回答那个问题：是否可能全然地觉知？只有当观察存在时，才有可能全然地觉知。
53:57	Q: (Inaudible)	问：（听不清）
54:26	K: I'm afraid we can't hear, madame.	克：恐怕我们听不见，女士。
54:34	Q: There are some of us, maybe many of us who can see that there is only the one state of being, when there is love. And here is the great question: You can do everything in the world, but you cannot look at yourself, you cannot love.	问：我们有一些人，可能我们中的很多人能够认识到只有一种存在状态，当有爱的时侯。而这里有一个很好的问题：你可以在世界上做任何事，可是，你却无法观察你自己，你无法去爱。
55:02	K: Madame, we are talking about a motive, not about love. Does one see that where there is a motive there is a distorting factor? That's all. Stick to something factual, not move into some other factors.	克：女士，我们在谈论一种动机，并非爱。我们是否看到有动机的地方，就有扭曲的因素存在？就是这样。紧扣真实的事情，不转移到别的因素上去。
55:35	Q: To get back to life, that we hate, we're afraid, we're aggressive, we're violent. If we represent the whole of humanity, then we must have all those things within it, and we are those things. We seem to come here, or I come here, to try in some way to resolve and reconcile those things. It seems to be that they are all irreconcilable.	问：回到生活中，我们憎恨，我们恐惧，我们有侵略性，我们是残暴的。如果我们代表了整个人类，那么，我们必定携带着全人类的所有品质，我们就是那些品质。我们似乎来到这里，或者我来到这里，来试图用某种方式解决和调和那些品质。然而，它们似乎都是不可调和的。
56:03	K: Look, my friend, if you are here to resolve your problem with the speaker's help, you are not going to be helped. A simple fact. If you have a sexual, mental, fear, sorrow, any problem, they are not going to be solved with my help.	克：瞧，我的朋友，如果你来这里，是为了解决你的问题 ——借助说话者的帮助，那么，你将不会得到帮助。一个很简单的事实。如果你有性方面的、精神上的，恐惧、悲伤，任何的问题，它们都不会借着我的帮助而得到解决。
56:31	Q: I agree.	问：我同意。
56:37	K: And by talking over together, talking it over together, investigating together, exploring, then you yourself will help yourself. You are the humanity. That's all. If this doesn't please you, for God's sake, don't come. Go to some guru, church, do whatever you want, but if you are here, and if you are serious, let us both of us meet on the same level. On the same level, at the same time, with the same intensity, which is love. Otherwise we won't meet.	克：通过一起讨论，一起仔细讨论，一起探究、探索，之后，你，你自己，就能帮助你自己。你就是全人类。就是这样。如果这不能让你高兴，看在上帝的份上，别来了。去找那些古鲁，去教堂，做任何你想做的事，可是，如果你在这儿，并且，如果你是认真的，就让我们在同一层次上相遇。在同一层次上，在同一时间，带着同等的热情，也就是爱。否则，我们不会相遇。
57:44	Q: (inaudible) Would you repeat it a little louder?	问：（听不清）你能稍微大声点地重复一下吗？
57:54	Q: You said the house is burning. Now, if one sees that, you might get a total awareness outlook. But how does one see that the world is on fire?	问：你说过，屋子着火了。如果我们看到了这点，或许就能得到一种全然觉知的视野。可是，我们如何能看到世界着火了呢？
58:07	K: How does one see that the house is burning.	克：我们如何看到屋子着火了。
58:13	Q: (Inaudible)	问：（听不清）
58:19	Q: Isn't the problem that people are so caught up in their tradition that they don't see the fire?	问：这问题难道不在于，因为人们如此受制于他们的传统以至于他们都没有看见火灾吗？
58:25	K: How does one see that the house is burning. The newspaper tells you every morning, the radio tells you every evening, the television shows you exactly what is happening. The news are printed all over the pages, and if you don't see the house is burning then something is amiss.	克：人如何能看到屋子着火了。报纸每天清晨都告诉你，收音机每天晚上都告诉你，电视精确地向你展示正在发生着什么。新闻刊登在整个版面上，然而，如果你没有看到屋子着火了那就会出差错。
59:07	Q: (Inaudible)	问：（听不清）
59:14	K: We haven't understood each other. Let us drop the house burning, and look at something else. Which is, are you here with a motive?	克：我们还没能理解彼此。让我们放下屋子着火这件事，来观察别的东西。也就是，你来这儿是否带着一种动机？
59:30	Q: Well, of course. K: Yes. What is that motive? Don't tell me. What is the motive? Find out. If the motive is to follow the teachings of K then you have totally taken the wrong direction. But if you come here with a motive to understand and talk over together, to solve the problems not according to me but observing yourself totally, then that motive will disappear and you will understand yourself. Comment? I can't hear. Louder, sir.	问：好吧，那是当然的。克：是的。那个动机是什么？别告诉我。动机是什么？弄清楚。如果动机是去追随克的教诲，那么，你已经完全走错了方向。可是，如果你怀揣着一种动机来到这儿，为的是了解以及一起探讨，去解决问题，并非依据我的看法而是透彻地观察你自己，那么，那动机就会消失，并且你也会了解你自己。有评论？我听不见。大声点，先生。
1:00:35	Q: Once somebody sees that the house is on fire...	问：一旦有人看见屋子着火了
1:00:38	K: I said leave the house on fire. I said, what is the motive you are here? Don't tell me but find out, etc. Please sit down, sir. I have repeated this a hundred times. Either it is the difficulty of language... Motive means move, a momentum, an elan, a drive, a desire, all that is implied in the word motive, move. What makes you move? Fear? Sorrow? Your ignorance of yourself? Then if that motive – which is the drive, momentum – and you are here, then let's talk it over together, not that you are copying K, or following his teachings, or this or that, because I am not your guru. Don't be a follower of anybody. But in talking over together you see yourself, see yourself totally. That is to be totally aware of yourself. Then when you are totally aware of yourself there is no problem.	克：我说了，撇开屋子着火的话题。我是问，你来这儿的动机是什么？别告诉我，而是去搞清楚，等等。请坐下，先生。我已经重复这个上百遍了。要么是语言上的困难动机意味着移动，一种动力、一种活力、一种内驱力、一种欲望，那一切都在蕴含在“动机”、“移动”这个词里。是什么使你移动？恐惧？悲伤？你对于自身的无知？那么，如果有那种动机——也就是内驱力、动力—— 然后你来这儿了，那就让我们一起来探讨它，并不是你在复制克的话，或着追随他的教诲，又或是这样那样，因为，我不是你的古鲁。不要做任何人的追随者。而是，在共同的探讨中，你观察你自己，透彻地观察你自己。也就是，透彻地觉知你自己。然后当你透彻地觉知自己时，便没有任何问题存在了。
1:02:28	Q: I would like to say, I cannot live without a motive but I wish I could. It's impossible for me to love without a motive, but I wish I could do it.	问：我想说，我无法毫无动机地生活，可我希望我可以那样。于我而言，没有动机的爱是不可能的，可是我希望我可以那样做。
1:02:41	K: What did she say?	克：她刚刚说了什么？
1:02:43	Q: She cannot live without motive but she wishes to do it.	问：她无法不带动机地生活，可是，她希望能那样做。
1:02:48	K: You cannot live without a motive but you wish to live without a motive. See the contradiction. See the contradiction: I want to live without a motive but I have motives, therefore there is conflict. And if you like that conflict, carry on. And if you see the futility of that conflict you examine both, why you have a motive, how the motives are born, the desire, the urge, the compulsion, the drive, the momentum that makes you do something. And the other, which is merely a verbal communication, which has no reality. What has reality is your motive. And when you see that motive is born out of your conditioning, therefore strengthens the conditioning, if you like it, carry on.	克：你无法不带动机地生活，可是，你希望不带动机地生活。看看这种矛盾。看看这种矛盾：我想要不带动机地生活可是我有动机，因此，就存在冲突。然而，如果你喜欢那样的冲突，那就继续。可如果你看到了那冲突的无益，你便会去审视这两者，为什么你有个动机，动机是如何产生的，欲望、冲动、强制力、内驱力、动力让你去做些什么。另外一种状态仅仅是口头上的说法，那是并不实际存在的事物。真实存在的，是你的动机。并且，当你看到那动机源自于你的局限时，局限由此得以强化，如果你喜欢这样，那就继续。
1:04:04	What time is it? Eleven thirty-five. Basta, no? Isn't that enough for this morning?	现在几点了？十一点三十五分。讲得够多了，不是吗？对于这个早晨来说，这些还不够吗？
1:04:18	Q: No.	问：不够。
1:04:23	Q: (French)	问：（法语）
1:04:34	K: Is a motive complete?	克：动机是完整的吗？
1:04:38	Q: Complex. K: Motive is very complex.	问：复杂的。克：动机是非常复杂的。
1:04:41	Q: (French)	问：（法语）
1:04:44	K: No, don't analyse it, for God's sake don't analyse it, just look at it. Please, just listen to me. Why do I talk? Why do I go through this? For over fifty years I have done this. Why? What is my motive? I am going to answer it. Listen to it. What is my motive? If I have a motive – you understand – which would be to help you, to see that you are free of sorrow, to see that you love, and then I would fight with you, force you, compel you, I would play all kinds of tricks with you, offer you Heaven. Right? And I won't do that. For the very simple reason that together we are going to look. We have created the world together – man and woman, baby, that also – but the world, society, morality, political structure, the economic structure and so on, we have created together. So please, together. That means you have to look at yourself because yourself is the whole universe, yourself is the whole of humanity, therefore if you follow somebody else you are not a human being looking at yourself who is the whole of humanity. Because that man whom you follow is only taking a part, a segment, a tiny little observation. We are looking at the total observation. That's enough for today.	克：不，不要去分析它，看在上帝的份上不要分析它，只是观察它。请听我说。我为什么要演讲？为什么我一直在演讲？我已经这么做了五十多年了。为什么？我的动机是什么？我来回答这个。请听好。我的动机是什么？如果我有一个动机 ——你明白的——动机便是去帮助你，设法让你摆脱痛苦，让你去爱，然后，我会与你斗争，逼迫你、迫使你，我会对你玩弄各种各样的诡计，把天堂承诺给你。对吗？然而，我不会那样做。因为原因很简单，那就是，我们要一起去观察。我们已经共同创造了这个世界 ——男人、女人还有小孩一起创造了世界、社会、道德、政治结构、经济结构等等，是我们一起创造的。因此，拜托，让我们一起去观察。那意味着你必须观察你自己，因为你自身便是整个宇宙，你自身便是整个人类，因此，如果你追随别人，你便不是一个在观察自身的人，而你就是整个人类。因为，你所追随的人仅仅取了一个部分、一个碎片、那么一点点所谓的观察。而我们着眼的是完整的观察。今天就到这里吧。