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SA77T3 - 明确性与同情心的关系是什么？
公开讲座 3
萨能,瑞士
1977年 7月 14日



0:19 Krishnamurti: Should we go on with what we were talking about the day before yesterday? We were talking about authority and the dangers of an authoritarian outlook on life, which not only perverts perception, clarity, but also it breeds fear. We went into it comparatively deeply, and where there is psychological authority the awakening of intelligence is not possible. We went into that quite clearly. 克里希那穆提：我们能继续前天 所谈论的话题吗？ 我们谈到了权威 以及受制于权威的人生观的危害， 它不仅扭曲了感知、清明， 同时也滋生了恐惧。 我们比较深入地探究了这点， 而且，只要心理上有权威， 便不可能有智慧的觉醒。 这点我们非常清楚地探究过了。
1:18 This morning, if one may go into something that requires equal attention, that all of us think over together, that the speaker is not only responsible for what he's saying but also those of you who are willing to listen seriously, it's your responsibility also to share, to partake in thinking over together this thing that we're going to discuss this morning. We've been talking about security: security in the things of thought, of the things thought has created, the security in authority, and also I would like to go into this question of finding safety, comfort, security in skill, skill in action. Please listen to it, because a great deal is involved in this. 今天早上，如果我可以探究一些 需要我们付出同等关注的事， 让我们大家一起来思考， 不仅讲话者会对他所说的内容负责， 而且对于你们中那些愿意认真聆听的人来说， 这也同样是你们的责任： 去分担，去一同思考 今天早上我们将要讨论的问题。 我们之前探讨了安全： 思想中的安全， 在思想所创造事物中的安全， 权威中的安全， 我也想来探讨一下这个问题： 在技术中找到保障、舒适与安全， 在行动的技能中。 请认真听， 因为这里面涉及了很多东西。
2:50 When one has a skill in action it gives a certain sense of wellbeing, security. That skill born of knowledge must invariably in its action become mechanical. I hope we are sharing this together. Skill in action is what man has sought because it gives him a certain position in society, certain prestige and power, power to go to the moon, live under the sea and so on – skill, skill which is born of accumulated technological knowledge. And if one lives in that field all the time, as one does in modern society, with all its economic demands, that knowledge becomes not only additive – you add more to that knowledge – but also invariably it becomes a repetitive, mechanical process which gradually gathers its own stimulation, its own activity, its own arrogance, and power. In that power one seeks a great deal of security, one has security. I do not know, this must be obvious to all of us. The world at the present time is demanding more and more skill, whether you are an engineer, technological expert, a scientist, a psychotherapist, etc. There is great danger, is there not, in seeking this absolute skill. That skill is born out of accumulated knowledge, but in that skill there is no clarity. 当一个人有了一种行动技能， 这会带来某种幸福感和安全感。 源自于知识的那种技能 必然会在它的行动中慢慢变得机械化。 我希望我们是在一同分享这些。 人类一直寻求行动的技能， 因为它能让人在社会上占有一席之地， 拥有某种声誉和力量， 登上月球的能力， 生活在海底的能力等等——技能， 技能源于累积起来的技术知识。 然而，如果人一直生活在那个领域之中 ——就像人们在现代社会里所做的那样—— 各种经济需求也随之而来， 那么那种知识不仅会不断累积 ——你会增加那种知识—— 而且那种知识也必定会变成 一种重复的、机械化的过程， 它会逐渐积攒它自身的刺激、 它自身的活动、 它自身的傲慢气焰 和力量。 在那种力量中， 人类寻求着巨大的安全感，人从中找到了安全感。 我不知道你们感觉如何，这对我们所有人来说必定都是显而易见的。 现在的世界 正要求着越来越多的技能， 无论你是一个工程师、 技术专家、科学家， 还是一个精神治疗师等等。 然而寻求这种绝对的技能 是极其危险的，不是吗？ 那种技能源于累积的知识， 然而在那种技能中是没有清明的。
5:44 Please listen, I'm going to investigate something totally new this morning. And I hope you will have the kindness and the seriousness to listen, not agreeing or disagreeing but thinking over together, thinking together logically, sanely, rationally and with a certain sense of humility. 请听好， 今天早晨我会探究一个全新的话题。 我希望你们能好好地、认真地聆听， 不是去同意或反对，而是一同思考， 一同合乎逻辑地、明智地、理性地思考， 并心怀一定程度的谦逊。
6:18 When skill becomes all-important in life, because that's the means of livelihood, and when one is totally educated for that purpose – all our universities, colleges, and schools are directed for that purpose – that skill invariably breeds a certain sense of power, arrogance, and self-importance. What is the relationship of skill to clarity? And what is the relationship of clarity to compassion? These are the three things which we're going to discuss. 当技能变成了生活中最重要的东西， 因为那是谋生的工具， 并且，当人接受教育完全是为了这个目的 ——我们所有的大学、学院和学校 都是指向那个目的的—— 那种技术便必然会滋生出 某种力量感、某种傲慢 与自大。 技能与清明之间有着怎样的关系？ 清明和慈悲又有着怎样的关系？ 这是我们将要讨论的三件事。
7:22 As we've talked about very often: the art of listening, the art of seeing, the art of learning. The art of listening is to listen so that naturally everything is put in its right place. The meaning of that word 'art' means that: to put things where they belong. And the art of seeing is to observe without any distortion, obviously. If there is any distortion there is no observation. If we mistake a bird for a snake then you can't see clearly. In the same way, to see clearly, to have great clarity in perception, there must be no distortion, distortion brought about by any form of motive, purpose, a direction. May we go on? We are meeting each other, thinking together? The art of learning is not only the acquisition of knowledge, which is necessary, which is necessary for skilful action, but also there is learning without accumulation. This is a little more difficult. There are two types of learning: acquiring and gathering through experience, through books, through education a great deal of knowledge, and that knowledge is used skilfully, that's one form of learning. There is the other form which is never to accumulate, – please listen to this – which means never to register anything but that which is absolutely necessary. Are we meeting each other? When you learn any form of knowledge, the brain is registering, accumulating knowledge, storing it up and acting from that storage of knowledge skilfully or unskilfully. But there is another form of learning which is to become so totally aware that you only register what is absolutely necessary, and nothing else. You understand this ? So then the mind is not cluttered up all the time with knowledge, movement. We'll go into this. 正如我们常常说的： 倾听的艺术、 观察的艺术、 学习的艺术。 倾听的艺术 是通过倾听从而自然地 将一切事物都置于它正确的位置上。 “艺术”这个词的含义是： 将事物放在它们所属的地方。 而观察的艺术 就是没有任何扭曲地观察， 这是显而易见的。 如果存在任何歪曲，观察便不存在了。 如果我们把鸟错当成蛇， 你就无法看清楚了。 同样的，为了看清楚， 为了在观察中拥有高度的明澈， 就绝不能有扭曲， 由任何形式的动机、 目的、方向而产生的扭曲。 我们能继续吗？ 我们是在彼此交流，共同思考吧？ 学习的艺术 并不仅仅是对知识的获取， 虽然这也是必要的， 对于技能化的行动而言，它是必要的； 但是还有一种不加积累的学习。 这种学习要更加困难一点。 学习有两种类型： 一种是“获得和积累”， 通过经验、书籍、教育， 取得大量的知识， 然后我们熟练地使用那种知识， 那是学习的一种形式。 还有另一种学习的形式， 它是从不积累的 ——请听好—— 这意味着它从不记录 任何事物，除了那些绝对必要的东西。 我们互相理解了吗？ 当你学习任何一种知识时， 大脑都在记录， 它积累知识并将它储存起来， 然后从那个知识的仓库中采取行动， 熟练的或不熟练的行动。 然而还有另一种形式的学习， 那就是 变得完全的觉知， 从而你只记录那些绝对必要的事物， 而不去记录任何其他东西。你明白了吗？ 由此心灵 就不会一直被知识和活动所充塞。 我们来探讨这一点。
11:14 So there are these three essential things in the awakening of intelligence: the art of listening – to communicate not only verbally but non-verbally exactly what you mean, and you listen without distortion – that is the art of listening. The art of seeing is to observe clearly without a direction, without motive, without any form of desire, but merely to observe. Then there is the art of learning, accumulating knowledge, which means registering all the things that are necessary for skilful action, and non-registering any psychological responses, any psychological reactions so that the brain is employing itself where function, skill are necessary through knowledge and the brain is free not to register. I wonder if you understand this. This is very arduous, to be so totally aware so that you only register what is necessary and absolutely not register anything which is not necessary. Someone insults you, someone flatters you, someone calls you this or that, no registration. This gives tremendous clarity not only with regard to skill, which is the outcome of knowledge – why am I getting so... – it's very exciting, you don't know what it means. I was thinking about it yesterday, I wanted to talk about it the day before yesterday but it slipped. To register and not to register, so there is no psychological building up of the 'me', the structure of the self. The structure of the self arises only when there is registration of everything that is not necessary. That is, giving importance to one's name, form, one's experience, one's opinions, conclusions, all that is the gathering up of the energy of the self, which is always distorting. 所以在智慧的觉醒中 有这三样最重要的东西： 倾听的艺术 ——同时在文字和非文字层面去和他人交流 你真正要表达的意思， 然后你毫无扭曲地去聆听， 这就是倾听的艺术。 观察的艺术 就是去清楚地观察， 没有任何方向， 没有任何动机， 没有任何形式的欲望，而只是去观察。 然后是学习的艺术， 积累知识 意味着记录下 所有那些对于技能化行动而言所需的东西， 但不去记录任何心理上的回应、 任何心理上的反应， 由此大脑就可以在 需要借知识行使职责和使用技能时发挥自身的作用， 但同时大脑也拥有不去记录的自由。 我想知道你们是否理解了这点。 这确实很难做到， 保持如此完全的觉察 乃至你只记录必要的事物， 而绝不记录任何不必要的事物。 某人羞辱了你，某人吹捧了你， 某人称呼你为这个或那个，但你不做任何记录。 这会带来一种非凡的清明， 不仅仅就技能而言， 技能是知识的产物 ——为什么我变得如此 这是非常令人激动的，你们不知道这意味着什么。 我昨天在思考这个， 我本来打算前天讨论它的， 但是漏掉了。 记录一些东西，不记录另一些东西， 从而不会在心理上建立起一个“我”和 自我的结构。 自我的结构之所以产生， 只是因为你记录了那些不必要的东西。 也就是，你看重自己的名字、样子， 自己的经验、观点、结论， 这一切都为自我聚集了能量， 而自我总是在扭曲着一切。
15:16 Shall we go on? I can go on, but you must keep together with me. We are taking the journey together, I'm not walking ahead of you or walking behind you. We're all moving together. 我们能继续吗？ 我可以继续，可你必须和我保持同步。 我们正在一同踏上旅程， 我并没有走在你的前面，或是后面。 我们在一同前行。
15:42 The art of learning, where there is putting everything in its right place. Therefore to listen without any conclusion, without any opinion, which are all distorting factors. And in that listening one discovers the false and the true, without any effort, because when there is actual attention given to listening, that very attention excludes everything that's not absolutely factual. And in the art of seeing, when one observes with one's conclusions, opinions, dogmas, beliefs, you cannot possibly see very clearly, obviously. The art of learning: learning to accumulate knowledge to act in life skilfully, but any other form of registering distorts, gives importance to skill and therefore it becomes mechanical. I hope you understand this. You see this? 学习的艺术， 即是将一切事物搁在它正确的位置上。 因此请你去聆听 而没有任何结论， 没有任何观点， 这些都是造成扭曲的因素。 在那种聆听中，我们就能发现虚假和真实， 而且毫不费力，因为当 你带着真正的关注去聆听时， 这份关注本身就能够排除掉 任何哪怕带有一丝虚假的东西。 而在观察的艺术中， 当你的观察是带着自己的结论、 观点、教条和信仰的， 你就不可能看得很清楚， 这是显而易见的。 再来谈一下学习的艺术， 学习积累知识从而在生活中熟练地行动， 然而，任何其他形式的记录 都会造成扭曲，并且强调技能， 进而会变得机械化。 我希望你理解这点。 你认识到这点了吗？
17:26 So, the art of listening, the art of seeing, the art of learning gives extraordinary clarity, and therefore that clarity can communicate verbally. Skill in action, if there is no clarity it breeds self-importance, whether that self-importance is identified with a group, with oneself, or with a nation. That self-importance denies clarity, naturally. So, skill, clarity and compassion. You cannot have clarity without compassion. And because we have no compassion, skill has become more important. May I take a rest? 倾听的艺术、观察的艺术、学习的艺术 将会带来非凡的清明， 然后那份清明就可以带来 言语的交流。 而行动中的技能， 如果缺乏了清明，就会滋生自我的重要感， 无论那种自我重要感是与某个团体、 与自己还是与某个国家相认同。 那种自我重要感否定了清明，这是很自然的。 所以再来看看这三者：技能、清明和慈悲。 没有慈悲，你便不可能拥有清明。 而因为我们没有慈悲，于是技能就变得更为重要了。 我能休息下吗？
18:54 It's very important to understand this because when you listen to all this seriously, with attention, and therefore sharing together in our thinking, logically and so on, when you have this compassion, clarity and skill, then you become the teacher, because then you have the teaching, not mine – the teaching. So it becomes extraordinarily important for a person who listens. This clarity is denied when there is any form of fear, and most human beings have a great deal of fear, which denies compassion. Fear, need we go through all that? Fear of various kinds – fear of growing old, fear of losing your husband, wife, losing your girl, boy, and so on, fear of not being successful – various forms of fear. I hope you are aware of your own fears. You may not be aware of them, sitting here at the present moment, but if you are serious you don't have to invite fear, it is there. So you can look at the fear now. You don't say, 'I am not afraid at the moment and I can't recall my fears', which is absurd because you are a living human being now and in that state, your fears, though they may be dormant, are still there, consciously or unconsciously. 理解这点是非常重要的， 因为当你聆听这一切， 认真地、留心地聆听， 由此我们可以一同在思考中彼此分享， 带着清晰的逻辑等等， 当你具备了这种慈悲、清明与技能时， 那么你便成为了老师， 因为那时你就有了教导， 不是我的教导，而就是教导。 所以这对于一个聆听者而言 是极度重要的。 然而，当有了任何形式的恐惧时， 这种清明便被否定了， 而大多数人都有着很多的恐惧， 这些恐惧否定了慈悲。 恐惧， 这些我们需要从头到尾讲一遍吗？ 我们有着各种各样的恐惧 ——害怕变老， 害怕失去你的丈夫、妻子， 失去你的女朋友或男朋友，等等， 害怕自己不够成功——各种形式的恐惧。 我希望你意识到了你自身的各种恐惧。 或许此刻坐在这里，你并没有意识到它们， 可是，如果你是认真的， 你并不需要邀请恐惧，它就在那儿。 所以你现在就可以观察恐惧。 请不要说，“我现在没有恐惧， 我无法唤起我的恐惧”，这很荒唐， 因为此刻你是一个活着的人， 而在这种状态下， 尽管你的恐惧处于休眠状态，但它们仍旧在那儿， 有意识或无意识的恐惧。
21:53 So fear in any form, both physiological as well as psychological, distorts clarity and therefore a person that is afraid in any form has no compassion. We'll go into the whole question of compassion later, but let's take all this together. 因此，任何形式的恐惧， 无论是生理上的还是心理上的， 都会扭曲清明， 所以，当一个人有了任何形式的恐惧， 他就不会有慈悲。 我们随后会探讨关于慈悲的整个问题， 不过让我们先一起理解这些。
22:25 If you see, as I said, the art of seeing, the art of observing very clearly, and that's only possible when you don't want to get rid of fear because then that becomes a distorting factor, or you are unconscious of your fears, which is also a distorting factor. So to be aware of the fear, the many fears which have a common root. Agree to this? Oh, come on! It's like a tree: a tree has many, many branches and many leaves. And fear also has many branches, many leaves, many expressions of fear which breed their own flowering and their own fruit, which is action. So, one must go to the very root of fear, not take various forms of fears but the root of fear. Is that clear? 如我所说，如果你非常清楚地明白了 看的艺术、观察的艺术 ——只有当你不想摆脱恐惧时， 你才有可能明白， 因为如果你想摆脱恐惧，这就会成为一个扭曲因素， 或者你并未意识到你的恐惧，这也是一种扭曲因素。 因此，要觉察到恐惧， 恐惧有很多种，但却有一个相同的源头。 同意这点吗？噢，参与进来吧！ 就像是一棵树： 这棵树有着很多的分支，很多的叶子。 而恐惧也有着很多的枝叶， 各种恐惧的表现， 这些恐惧都在滋生它们自己的花朵和果实 ——也就是行动。 所以我们必须抵达恐惧的根源， 并非恐惧的各种形式， 而是恐惧的根源。 清楚了吗？
24:02 Look, one may be afraid of darkness, one may be afraid of losing one's wife, or husband, one may be afraid of having no money, one may be afraid of some past pain and not wanting it again, one may be afraid of a dozen things. And analytically you can go through them one by one, which is such a waste of time, isn't it? Whereas it would be much simpler and more direct if you go to the root of fear. I don't think many of us realise, or are aware deeply, the nature of fear, what it does to human beings. Because when there is fear there are many kinds of neurotic actions. Fear of being lonely, most of us are, most of you are lonely and so you seek companionship, escaping from loneliness. So companionship becomes very important, and if you have no companionship, fear arises. Or out of that loneliness you build a wall around yourself, you resist, you escape, and out of that escape, resistance, suppression, grows every form of neurotic action. 比如说，有人会害怕黑暗， 有人会害怕失去他的妻子或丈夫， 有人会害怕口袋里没钱， 有人会害怕过往的伤痛 重演， 人可能会害怕一大堆的东西。 你可以一个一个地去分析它们， 可这太浪费时间了， 不是吗？ 而更简单和直接的方式就是 去探究恐惧的源头。 我认为我们大多数人并没有意识到，或者深刻地觉察到 恐惧的本质，以及恐惧对人类的影响。 因为，当恐惧存在时， 就会有各种神经质的行为。 害怕孤独， 我们大多数人，你们大多数都很孤独。 于是你们寻找伴侣，来逃离孤独。 因此伴侣变得非常重要， 如果你没有伴侣，恐惧就会出现。 或者，出于那份孤独， 你在自己周围建起了一堵围墙， 你抵抗、你逃避， 而从那种逃避、抵抗和压抑之中， 就产生了各种神经质的行为。
26:16 So, it is very important to understand the nature and the structure of fear, because it will not give clarity. And if there is no clarity, there is no awakening of intelligence, which is our meeting: we have gathered together here to see if we cannot awaken that intelligence which is neither yours nor mine, it is intelligence. And that intelligence has its own action, which is non-mechanistic, and therefore without cause. I wonder if you understand all this. Somebody, yes? So it's very important to understand, and be free totally, completely of fear. Is that what we are prepared to do? Is that what we are thinking together? We see the importance and the urgency of being completely, both consciously as well as unconsciously, to wipe fear away. One can deal with conscious fears fairly comparatively easily. But it's much more difficult to be free of fears which you know not of, fears that are hidden. Do you understand this? May I go on? How are you going to examine the deep rooted fears? Is it possible to examine them? Psychologists say it is possible through analysis, through dreams, through careful psychoanalytical therapy. That is, one must go into this question of analysis altogether so that the mind is free from the analytical process, because analysis doesn't clear up the mind. There is no clarity in analysis because the more you analyse the more there is. And it might take you the whole of your life, at the end of it you have nothing. 因此，理解恐惧的本质和结构 是非常重要的， 因为，恐惧不会带来清明。 而没有清明，便不会有智慧的觉醒， 我们的集会就是这个目的： 我们一起在这里相聚， 来看看我们能否唤醒那种智慧， 那智慧并不属于你我，它就是智慧本身。 并且，那种智慧有它自身的行动， 那种行动并不是机械化的， 由此也没有起因。 我想知道这些你是否都理解了。 有人理解了吗？ 所以最重要的就是去理解， 然后彻底地、完全地摆脱恐惧。 这是否就是我们准备去做的？ 这是否就是我们一起在思考？ 我们看到了这一点的重要和紧急，那就是要彻底 扫除掉恐惧 ——无论是有意识的还是无意识的恐惧。 人可以相对容易地应对有意识的恐惧。 但难就难在 去摆脱那些你未曾知晓的恐惧， 那些隐藏着的恐惧。 你理解这点吗？ 我能继续吗？ 你将如何去审视那些根深蒂固的恐惧？ 是否有可能去审视他们？ 心理学家说那是可能的，通过分析， 通过梦境， 通过那些细致的精神分析疗法。 所以我们必须彻底探究“分析”这个问题， 由此头脑才能摆脱分析的过程， 因为分析无法让心清明。 分析中没有清明可言， 因为你越是分析，需要分析的事物也会越多。 这可能会耗尽你的一生， 到最后，你仍旧一无所获。
29:28 So, we are going to think together and find out the truth, the truth, not yours or mine, but the truth of analysis. Can we go together? First of all, in analysis there is the observer and the observed, the analyser and the analysed. Which is, the analyser says, I am going to analyse my reactions, my dreams, my desires, my fears, but is the analyser different from the fear? Different from the thing which he is going to analyse? You must be very clear on this. We are asking: is the analyser different from the analysed? If you say they are different, which most people do, then you are caught in everlasting conflict. That is, the analyser, being different, he can examine his responses of jealousy, anger, violence, and in that examination, in that analysis, the examiner thinks he is separate and this separation will inevitably divide, and therefore there must be conflict. Where there is division there must be conflict, whether division between two nations and so on, divisions between man and woman – not the woman is the same as the man, obviously biologically they are not – but the ideas, the accumulated responses of each, the images they have of each, they divide, and therefore there is conflict in all relationships. Right? Can we go on? 因此，我们将一同来思考，来找出真相， 真相，不是你的或者我的，而是分析的实质。 我们能一起来做这件事吗？ 首先，分析中 有观察者和被观察者， 分析者和被分析者。 也就是，分析者说， 我要去分析我的反应、 我的梦境、我的欲望、我的恐惧， 然而，分析者是不同于恐惧的吗？ 他是不同于他将要分析的事物的吗？ 你必须非常清楚这一点。 我们在问：分析者是不同于被分析者的吗？ 如果你说它们是不同的， 这也是大多数人的想法， 那么你便困在了持久的冲突之中。 也就是说，分析者是不同的， 他可以研究 他对于嫉妒、愤怒、暴力的反应。 并且在研究中、在分析中， 研究者认为他是分开的， 而这种分离会不可避免地产生分裂， 由此冲突必定存在。 有分裂的地方，必定存在冲突， 无论这分裂是存在于两个民族之间， 还是存在于男人和女人之间 ——并不是说女人和男人是一样的， 从生理上而言，他们显然是不同的—— 然而那些观念， 每个人积累起来的反应， 他们所拥有的对彼此的形象，这些东西在分裂着他们， 因此，在所有的关系中都存在冲突。 对吗？我们能继续吗？
32:21 So, when there is analysis and the analyser is different there must inevitably be conflict. And we are educated, most unfortunately, to have conflict, it is a way of our life. If we have no conflict we say, what's wrong with me? And to have conflict is the essence of neuroticism, as violence. In analysis time is necessary. I might take days, months, years, if you have the energy, the capacity, the money, then you can go on analysing yourself endlessly. It becomes quite fun. Then you have somebody to go to, and tell them all about your troubles and pay fifty dollars, or whatever you pay. That's such a waste of time. So, in analysis, time is implied. That is, postponement – right? – of the immediate solution of the problem. Analysis implies conflict, analysis implies time, analysis implies no ending to any problems. So, when you see that that's a fact, when you see the truth of it, or see the fact, you will never analyse. Then what will you do? If you have been educated, as most people are, to analyse – it is necessary to analyse technologically, medicine and so on – but psychologically analysis not only breeds time, division, but also each analysis must be complete, mustn't it? Otherwise the incompleteness of analysis is brought over from yesterday, and with the incomplete analysis you examine the new fact, so there is always a colouring from the past on the present. If you see this very clearly, – and I hope you are, I'm making it as clear as possible, one could talk about it endlessly but there is no time for this – then what will you do if you don't analyse? If you see analysis is a false process, in spite of all the big names, philosophers, etc., if you yourself actually see the truth that analysis doesn't lead anywhere, then what will you do? 所以，当分析存在，而分析者是不同的时候， 就不可避免地会有冲突。 而最不幸的是，我们所受的教育就是接受冲突， 这是我们的生活方式。 如果没有了冲突，我们会说，我有什么毛病吗？ 而冲突就是神经质的本质 ——就像暴力一样。 分析需要时间。 我可能要花很多天、很多个月，甚至很多年去分析， 如果你有这个精力、能力和金钱的话， 那么，你可以继续去无止境地分析你自己。 这会变得很“有趣”。 那时你会去找某个人， 告诉他们你所有的烦恼， 然后付个五十美元，或者随便多少。 那真是在浪费时间。 因此，分析中隐含了时间。 也就是说，你是在拖延 对问题的及时解决，不是吗？ 分析意味着冲突， 分析意味着时间， 分析意味着 任何问题都没个尽头。 所以当你看到了这个事实， 当你认识到其中的真相或者观察到了事实， 你就绝不会再去分析了。 那么，你将会做什么呢？ 如果你像大多数人那样一直被教育着要去分析的话 ——在科技、医学等等方面，分析是需要的—— 但就心理上而言， 分析不仅仅滋生了时间、分裂， 并且每一个分析都必须完整，不是吗？ 否则，昨天你的分析 是不完整的， 带着这种不完整的分析，你去检视一个新的事物， 因此来自过去的色彩总是会 影响到当下。 如果你非常清楚地看到了这点 ——我希望你们是这样的，我在尽可能地把它说清楚， 你可以无止境地讨论它，可是已经没时间这么做了， 那么如果不去分析的话，你会做什么？ 如果你认识到分析是一个错误的过程， 尽管所有那些名人、哲学家等等都推崇分析， 但如果你自己真的看到了真相： 分析不会带我们到任何地方，那么，你会做什么？
36:00 Now, we're going to take fear. Most of us are accustomed to analyse fear, the cause and the effect. What has made one afraid? One seeks the cause. That is a process of analysis. It may be a hundred causes, or it may be a single cause. The cause, with its effect, the effect becomes the cause of the next reaction. So there is causation, effect, and the effect becomes cause. When you are seeking a cause you are caught up in this chain. Are you following all this? And therefore there is no release from this chain, which is part of analysis. Are we following this? Clear? 现在，我们来谈一下恐惧。 我们大多数人习惯于去分析恐惧， 分析它的起因和结果。 是什么东西让我们感到害怕？ 我们去寻找起因。 这就是分析的过程。 恐惧的起因也许有一百个， 或者只有一个起因。 起因形成了结果， 而结果又变成了下一个反应的起因。 所以起因变成了结果，而那个结果又变成了起因。 当你寻找起因，你便困在了这种连锁反应中。 你跟上这些了吗？ 因此你无法从这种连锁反应中解脱出来， 连锁反应就是分析的一部分。 这点我们都明白了吗？ 清楚了吗？
37:21 So one asks, if there is no analysis then what will happen to my fear? What will happen to the fear that one has? The fears may be a dozen but the root of fear, we are concerned with the root, not with the branches. If you can pull out the root it is finished, the whole tree is dead. So what is the root of fear? Can one find that out through analysis? Obviously not. Because as I have explained the reasons, the logic of not being able to see the root of fear if you are caught up in analysis. So what is the root of fear? Is it time? Time being chronological: time by the watch, twenty-four hours, sun sets, sun rises, that's one form of time. There is the other which is psychological time. Are you following this? That is the tomorrow: psychologically, I will solve my problems the day after tomorrow. Is fear the result of time? One has had pain yesterday or last week, and that pain is registered in the brain, which is unnecessary, and that pain being registered, then there's the fear of that pain happening again a week later. When there is no registration of that pain then there is no fear, which is time. Are we meeting each other somewhere? Am I explaining clearly? 所以我们问， 如果没有分析 我的恐惧会怎样？ 我们怀有的恐惧会发生什么？ 恐惧可能有很多种， 可是恐惧的根源， 我们关切的是根源，而非恐惧的分支。 如果你能挖出根源，那么恐惧便会终结， 整棵树便死去了。 那么，恐惧的根源是什么呢？ 人可以通过分析找到根源吗？ 显然不行。 因为，正如我已经解释过了其中的理由 和逻辑，那就是如果你陷在分析之中， 你便无法看到恐惧的根源。 那么，恐惧的根源是什么？ 是时间吗？ 时间有日历上的时间， 钟表上的时间， 二十四小时，日出日落， 那是一种时间。 还有另一种心理上的时间。 你跟上了吗？ 也就是心理上的“明天”： 后天我会解决我的问题。 恐惧是时间的结果吗？ 一个人昨天或是上周经历了伤痛， 而那份伤痛被记录在了大脑里 ——这是不必要的—— 并且因为那份伤痛被记录了下来， 人会害怕它在一周后再次发生。 然而，如果没有对那份伤痛的记录， 恐惧便是不存在的——恐惧就是时间。 我们有没有达成一些共识？ 我有没有解释清楚？
40:10 There is fear when there is measurement. When one measures oneself with somebody there is fear. I am not as intelligent as you are, and I would like to be as intelligent as you are, and I am afraid I may not be. All that is a movement of time, isn't it? Which is measurement, which is comparison. So measurement, time, comparison, imitation, breeds fear. All that, which is time, measurement, comparison, is the movement of thought. So, thought is the very root of fear. Please see the logic, the reasoning of this. It is not just a haphazard statement. We are thinking together, examining together, taking the journey together to find out. We see analysis is not the solution, finding the cause is not the solution, and time is not the solution – time being measurement, comparison, time is the movement of thought. The problem then is not how to be free of fear, or how to suppress fear, but to understand the whole movement of thought. See how far we have gone away from the demand to be free of fear. We are entering into something much greater, much more comprehensive. If there is understanding of the whole movement of thought it must be holistic, whole. And fear arises only when there is the me, which is the small, and not the whole. I wonder if you understand all this. 当存在衡量时，便有了恐惧。 当你用别人来衡量自己时，恐惧便存在了。 我没有你那么有智慧， 可我想要像你一样有智慧， 但我害怕我无法做到。 这一切都是时间的运动，不是吗？ 也就是衡量， 也就是比较。 因此，衡量、时间、比较、模仿， 都会滋生恐惧。 这一切——也就是时间、衡量和比较—— 都是思想的运动。 因此，思想就是恐惧的根源。 请看到其中的逻辑和理性。 这并非只是一个随意的陈述。 我们是在一起思考、一起检视， 一起在旅途中去发现。 我们认识到，分析并不是解决方法， 找出起因也无济于事， 而时间也不是解决办法 ——时间就是衡量、比较， 时间就是思想的运动。 于是问题便 不在于如何摆脱恐惧， 或者如何压抑恐惧， 而是去了解思想的全部运动。 看看我们离摆脱恐惧的诉求已经有多么远了。 我们正进入到某种更加宏大、 更加广泛的课题中。 如果你理解了思想的整个运动， 这种理解必然是全面和完整的。 只有当存在一个“我”时，恐惧才会出现， 而自我是渺小的，它并非整体。 我想知道你是否理解了这一切。
43:24 So, the art of learning, the art of seeing, the art of listening. In that art there is no movement of thought. I'm just listening to you, why should I interfere with my thoughts. I'm seeing, observing, in that observation there is no movement of thought. I just observe. I observe the mountain, the trees, the rivers, the people, without any projection of my background and so on, which is the movement of thought. Thought is necessary to accumulate knowledge to function skilfully, but otherwise thought has no place whatsoever. And this brings tremendous clarity, doesn't it? I hope you have clarity. Have you? Clarity means there is no centre from which you are functioning. A centre which is put together by thought as the me, mine, they and we. Where there is a centre there must be a circumference, and where there is a circumference there is resistance, there is division, and that's one of the causes, the fundamental causes of fear, 'causes' in quotes. 所以这就是学习的艺术、 观察的艺术、 倾听的艺术。 在这些艺术中没有思想的运动。 我只是在聆听你， 为什么要用我的思想来干涉呢？ 我正在看、观察， 在那种观察中，没有思想的活动。 我只是在观察。 我观察群山、树木、河流、人群， 没有我的背景等等的任何投射 ——那些投射都是思想的运动。 我们需要用思想来积累知识 从而去熟练地运作， 但是在其他地方是没有思想的一席之地的。 这就带来了一种非凡的清明， 不是吗？ 我希望你拥有清明。 你有吗？ 清明意味着没有一个由此出发而行动的中心。 一个由思想所拼凑的中心 ——比如“我”、“我的”、“他们”和“我们”。 当有一个中心，必定会有一个周边， 当有了一个周边， 便会有抵抗、分裂， 这就是恐惧的起因之一， 也是恐惧根本的原因——这里的“原因”是打引号的。
45:36 When we consider fear we are considering the whole movement of thought, which breeds fear. Clarity is only possible when thought is completely in abeyance. That is, when thought has its right place, which is to act in the field of knowledge and not enter into any other field. You understand? Therefore in that, there is total elimination of all opinion, judgement, evaluation. There is only listening, seeing and learning. Without that clarity, skill becomes the most destructive thing in life, which is what is happening in the world. You can go to the moon and put the flag of your country up there, which is not clarity. You can kill each other through wars, by the extraordinary development of technology, which is the movement of thought. You can divide yourselves into races, communes, and so on, which are all divisions created by thought. 当我们思考恐惧时 我们是在考虑思想的整个运动， 这种运动滋生了恐惧。 而清明只有当 思想被完全搁置时才可能出现。 也就是，当思想处于它正确的位置上时 ——即在知识的领域里行动 而不进入任何其他的领域。 你理解吗？ 因此在那之中， 所有观点、判断、评价都被彻底除去了。 只留下倾听、观察与学习。 没有那种清明， 技能会变成生活里最具毁灭性的东西， 这就是这个世界正在发生的事。 你可以登上月球， 并且将你国家的旗帜插在那里， 但这并不是清明。 你们可以通过战争、 借助飞速进步的科技来互相残杀 ——科技也是思想的运动。 你们可以将自己划分为不同的民族、社群等等， 然而这一切都是思想所制造的分裂。
47:38 So thought is fragmentary. I wonder if you see all this. So, whatever it does must be fragmented. Do we see this? I wonder if you do. Thought is a fragment, thought is limited, thought is conditioned, thought is narrow, because thought is based on experience, knowledge, which is the past, which is time-binding. So that which is time-binding is necessarily limited, therefore thought is a fragment. Right? So thought can never understand that which is whole. Thought can never understand that which is immeasurable, which is timeless. The timeless, the immeasurable one can imagine, thought can put up all kinds of imaginary future structures, but it is still limited. So God, put together by thought, God is limited. Right ? Eh? No, I am afraid those of you who believe in God won't see this, because your God is the result of your thought, of your fears, of your desire to be secure. And you might say, has not God created all nature? Talk to the scientists and they'll tell you about it, the biologists and the theoretical physicists and so on. So thought – please see the truth of this and clarity will come like a sun out of the clouds – that thought is the word, and the word is never the thing, the word is the description of the thing but the thing is not the description. Fear then becomes completely useless, it has no meaning. Then you have to find out whether thought can ever remain in its field, and not move out of that field. That is, to register, because that's the function of the brain, to register so that it can be secure, so that it can be safe. It is safe, secure in the field of knowledge because that is the function of the brain to accumulate knowledge so as to be secure in that field, because you can't live without security, food, clothes and shelter one must have, not the few but all. And that's only possible when thought only operates there, and when it does not register in any other direction there is then no nationality, there is no you and me. There is no division. When there is no registration the mind is free to look. The mind is free to observe. And when there is that clarity, skill never becomes mechanical. You understand? Because there is functioning always from that clarity. Whatever the skill be, it is functioning, acting from that clarity which is born out of compassion. 因此，思想是支离破碎的。 我想知道你们是否认识到了这一切。 因此，无论思想做什么，都必定是支离破碎的。 我们认识到这点了吗？ 我想知道你是否认识到了。 思想是一个碎片， 思想是受制约的， 思想是有局限性的， 思想是狭隘的， 因为思想是基于经验 和知识的 ——而经验和知识都是过去，它们是被时间所束缚的。 而被时间所束缚的事物必定是有限的， 因此，思想是一个碎片。 对吗？ 所以，思想绝不可能理解完整的事物。 思想绝不可能理解那不可衡量的事物， 也就是不受时间影响的事物。 人可以去想象那永恒的、不可衡量的事物， 思想可以建造出所有想象中的未来的结构， 但它仍旧是局限的。 所以上帝 是思想拼凑出来的东西， 上帝也是局限的。对吗？ 嗯？ 不，我恐怕你们中那些信仰上帝的人不会认识到这点， 因为，你们的上帝，是你的思想、 恐惧 和渴望安全的产物。 你可能会问，难道不是上帝创造了整个世界吗？ 去和科学家们聊聊，他们会告诉你答案， 或者你也可以和生物学家、 理论物理学家等等这些人聊聊。 因此，思想 ——请看到这其中的真相， 然后清明便会如拨云见日般出现了—— 思想就是词语， 而词语永远不是它所指的东西， 词语是对事物的描述， 可是事物本身并非只是一种描述。 因此“恐惧”这个词就变得彻底无用了， 它没有任何意义。 所以你必须弄清楚 思想究竟是否可以保持在它自己的领域里， 而不超出那个领域之外。 也就是，去记录 ——因为这是大脑本身的功能—— 去记录以便得到保障， 以便得到安全。 它可以在知识的领域里得到保障和安全， 因为大脑的职责 就是去积累知识， 以便在那个领域中获得安全， 因为没有保障，你无法生活， 你必须要有食物、衣服和住所， 并不是少数人需要，而是所有人都需要。 而这只有当 思想只运作于知识的领域中时才可能。 当大脑没有在任何其他领域里记录时， 就不会有国家之分，不会有“你”和“我”的区分。 那时将不会有分裂。 当没有记录时， 心便能够自由地去看， 自由地去观察。 当有了那种清明后， 技能就永远不会变得机械化。 你理解吗？ 因为所有的工作始终是源自于那份清明的。 无论是什么样的技能，它的运作 和活动都是来自于那份清明的 ——这份清明则是从慈悲之中诞生的。
53:34 So one has to enquire very deeply into what is compassion. Can we go into it now? We have talked very clearly about clarity and skill, and the dangers of skill without clarity. Skill then becomes the means of self-aggrandisement, the aggrandisement of a nation, of a group, the whole process of it. So we are saying there are three things one must understand very carefully, understand in the sense, not intellectually, not verbally, but actually see the quality of it. Three things, which are compassion, clarity and skill. When there is compassion there is no division between clarity and skill. It's one movement. Because we are caught up in skill we don't see the total movement. So what is the nature and the structure of compassion? To understand it one must go into the whole question of pleasure, love, suffering, death. You can't just say, I have compassion. The mind that says, I am compassionate, is not compassionate. You understand? I wonder if you do. When the mind says, I'm intelligent, it's no longer intelligent because it is conscious of itself. When it's conscious of itself there is no intelligence. 因此，我们必须非常深入地探究什么是慈悲。 我们现在可以来探讨它吗？ 我们已经非常清楚地讨论了 清明和技能， 以及没有清明的情况下 技能的危害。 那时技能会变成自我膨胀的工具， 让一个国家、一个团体膨胀， 这就是它的整个过程。 因此，我们说 我们必须非常仔细地了解这三样东西， 不是智力上、口头上的了解， 而是真正地看到它的性质。 这三样东西分别是：慈悲、清明和技能。 当有了慈悲， 清明与技能便不会有分裂。 它们会融合为同一种运动。 因为我们受困于技能之中，所以我们看不到整体的运动。 那么慈悲的本质和结构是什么呢？ 要了解这一点，我们必须探究关于欢愉、 爱、痛苦和死亡的全部问题。 你不能只是说，我有慈悲。 那个说“我很慈悲”的头脑 并没有慈悲。 你理解吗？我想知道你是否理解了。 当思想说：“我是充满智慧的”，它已经不再拥有智慧了， 因为它有了自我意识。 当有了自我意识，智慧便不复存在了。
56:33 So one must go into this question: what is the depth and the meaning and the significance and the beauty of compassion, and to do that we must enquire not only, as we did, into fear, but also into pleasure. Is love pleasure? Is love desire? Is love of another a remembrance? Is love of another an image? All these are involved when we think over together this question of compassion. And we can only go into it when we go together, not the speaker goes into it and you just listen, when we together go into it, because a human being is not alone, he's the essence of all human beings. And that's a fact, that's a reality. That's not my invention, my wanting to identify myself with the whole. The absolute fact is you, as a human being, living through millennia after millennia, you are the representative of the whole of mankind, the mankind that has suffered, agonised, shed tears, killed, and been killed, jealous, angry, anxious, seeking pleasure, caught in fear, you're all that. Therefore you are the entire humanity. And when there is a total revolution in this consciousness, that revolution affects the consciousness of mankind. That's a fact. And that's why it's so urgently important that each one of us listens – and you are good enough to listen, serious enough to take the journey together. When fundamentally, deeply, consciousness changes its content, you will affect the whole of mankind. 所以我们必须去探究这个问题： 慈悲的深度、含义、意义 和它所具有的美是什么？ 要搞清楚它，我们必须不仅探询我们之前讨论过的恐惧， 也要去探究欢愉。 爱是欢愉吗？ 爱是欲望吗？ 对某人的爱只是一种回忆吗？ 对某人的爱只是一个形象吗？ 所有这些都包含在 我们一起思考慈悲这个问题的过程中。 只有当我们一起前行时，我们才能够去探究它， 而不是讲话者探究它，你只是听， 我们要一起去探讨它， 因为你并非孤身一人， 你就是全人类的本质。 这是一个事实， 这是一个真相。 那不是我的发明， 不是说我想要把自己认同于全人类。 这是一个绝对的事实：你，作为人类的一员， 在经历了数千年以后， 你就代表了整个人类， 人类经历了苦难、 挣扎、泪水， 杀戮以及被杀戮， 嫉妒、愤怒、焦虑、 寻求欢愉、深陷恐惧， 你就是这一切。 因此，你就是全人类。 而当这个意识中发生了一次彻底的革命时， 那场革命就会影响到全人类的意识。 这是一个事实。 这就是为什么最迫切和重要的是 我们每个人都要倾听 ——你能够好好地去倾听， 足够认真地去倾听，一起踏上旅程。 当你的意识从根本上、深刻地改变了它自身的内容时， 你就会影响到全人类。
59:29 So when we meet next time, next Sunday, we will go into the question of what is compassion. 好了，当我们下周日再见面的时候， 我们再来探讨“什么是慈悲”这个问题。