克里希那穆提 - 什么是从整体上来观察？

Krishnamurti Subtitles

SA77T6 - 什么是从整体上来观察？
公共讲座 6
萨能, 瑞士
1977年7月 21日

0:21	Krishnamurti: I forgot what I talk about.	克里希那穆提：我忘记自己要讲什么了。
0:40	I'd like to talk about this morning, if I may, to observe holistically. To observe, to see or to listen to the whole total content of something. We look at things partially, according to our pleasure, or according to our conditioning, or according to some idealistic point of view. So we are always looking at things fragmentarily. The politician is only concerned with politics, the economist and so on, the scientist, the businessman, all throughout life, it seems to one, that one never takes or observes the whole movement of life, not broken up, like a full river with a great volume of water behind it. It's water right from the beginning to the end. It may get polluted but given sufficient space between two pollutions it can clean itself. So in the same way can one treat one's life holistically, move totally from the beginning to the end without any fragmentation, without any deviation, without any delusion? I'd like to talk about it, I remember it now.	今天早上，我想来谈一下 ——如果可以的话—— 来谈一下完整的观察。谈一下如何去观察、审视或聆听某个事物全部的内容。我们总是在局部地观察事物，根据我们的喜好，根据我们的局限，或者根据某种理想主义的观点。因此我们对事物的观察总是支离破碎的。政治家只关心政治，经济学家只关心经济，等等，还有科学家、商人，他们终其一生——在我看来—— 都未能面对或观察生活的整体运动而没有分裂，就像一条水量充盈的河流，在它身后是奔腾的河水。河水从源头一直流向终点。它也许会被污染，但是只要在两个污染点之间给予它足够的空间，河流便能自我清洁。所以我们能否以同样的方式去完整地对待我们的生命？完整地从头走到尾，没有任何的碎片，没有任何的偏离，没有任何的错觉？我想讲讲这些，现在我想起来了。
3:12	First of all, it is important to understand, I think, how the mind creates illusions of self-importance, of various types, comforting, safe, that, at least for the time being, gives one security, and these bring about a great deal of illusions. That is, to look at something with a preconceived idea or belief, so you never really see it actually. These illusions are created by desire, by satisfaction, by wanting comfort. And satisfaction is entirely different from ecstasy. Ecstasy, as we said the other day, is a state of being, or not being, a state of being which is outside of oneself. That is really ecstasy in which there is no experiencing. The moment there is an experiencing, it is the self, it is the past memories that recollect, remember to translate an experience according to the past demands, or past conditioning. So ecstasy never creates illusions. You cannot hold on to it because it is outside of oneself. There is no question of remembering it. There is no question of wanting it, because when one wants it there is the desire to satisfy and that creates illusion. And most of us are caught in some kind of illusion, the illusion of being, or not being, the illusion of power, position and so on, the whole category of the projections from the centre, which is the me. That invariably creates illusion. As we said, illusion means to observe, to see sensuously with a definite conclusion, prejudice, or an idea. That invariably creates illusions. That's clear. An illusory mind, or a mind that is caught in illusions, has no order.	首先，我认为，重要的是去理解头脑是如何造出那些错觉的：自我重要性的错觉，各种类型的错觉——慰藉、安全，这些东西至少暂时给了我们安全感，同时也带来了大量的错觉。也就是，若带着先入为主的观念或是信仰来观察事物，你就永远无法真正地看到那件事的实际模样。这些错觉是由欲望、满足、和对慰藉的渴望制造出来的。然而满足与“狂喜”是截然不同的。狂喜，就如我们前几天说过的，它是一种存在状态，或者一种“不存在”的状态，它是一种脱离于自我之外的存在状态。这才是狂喜，其中是没有经验的。一旦有了一种经验，那就是自我了，那是过去的记忆在回想、在回忆，并根据过去的需求或者过去的局限来诠释这段经验。而狂喜永远不会制造出错觉。你无法保持住这个状态，因为它是超脱于自我之外的。不存在要去记住它的问题。不存在渴望它的问题，因为，当一个人渴望它时，就说明有了想要满足的欲望，而这种欲望就会制造错觉。我们大多数人都受困于某种错觉之中，自己“是什么”或者“不是什么”的错觉，拥有权力、地位等等的错觉，所有那些由这个中心所投射出来的五花八门的东西，这个中心就是“我”。这个“我”总是会制造错觉。就如我们说过的，错觉意味着以感官去观察、去看时带着某种确定的结论、偏见或观念。而那总是会制造出错觉。这是确凿无疑的。一个充满幻觉的头脑，或者一个陷入错觉中的头脑是失序的。
7:16	Order can only come about holistically. Please see the importance of this. We need order. Even in a very small room you have to put things in their place otherwise it becomes terribly disorderly, ugly, rather dirty, as most rooms are, sorry! We think order is following a certain pattern, following a certain conclusion, following a certain order which you have already established in the past and keep on in that routine. I think order is something entirely different. Order can only come about when there is clarity. Clarity brings order, not the other way around. If you put it the other way around, which is, try to seek order then that becomes mechanistic. Naturally. Repetition, a conformity to a pattern which you have established for yourself in the room or outside the room, or inside yourself.	而秩序只能以整体的姿态出现。请看到这一点的重要性。我们需要秩序。即使在很小的房间里，你也需要将东西都各归各位，否则，房间就会变得杂乱无章、难看、看起来非常脏。就大多数人的房间那样，不好意思！我们以为秩序就是跟随特定的模式，跟随特定的结论，跟随你在过去建立起来的某种特定的秩序，然后保持那种例行公事。然而我认为秩序是某种截然不同的东西。只有当有了清明时，秩序才会出现。是清明带来了秩序，而不是反过来。如果你反过来，也就是努力去寻求秩序，那么它就会变得机械化。这是很自然的。不断重复，去遵从某个模式 ——这个模式是你为自己所建立的，在家里、在外面的模式，或者你内心的模式。
9:07	Order, as we said, can only come about through clarity, clarity to observe without any distortion. We went into it the other day very carefully, so I won't go into it again, if you don't mind. Order implies harmony in daily life. Harmony is not an idea because we are already prisoners of ideas. We are caught in the prison of ideas and therefore there is no harmony in that. Harmony implies clarity, which is to see things holistically, to see, observe life as a total unitary movement. Can we do this? You understand my question? Can one observe life, or observe one's living, which is life, as a total whole movement of life? Not, I am a businessman and I am different at home, or I am an artist and I can do the most absurd things, eccentricism, all that follows. This breaking or fragmenting life into various categories, the elite and the non-elite, the worker and the non worker, the intellectual and the romantic, the emotional, the politics and the economics, which is our whole way of living. Can we see how important it is to see this life as a total movement in which everything is included, in which there is no breaking down as the good and the bad, and heaven and hell. I will put it this way: can one observe what it means to see holistically? Can one see holistically – anything. When you observe your friend, or your wife or your girl, or your boy, husband, can you observe, see holistically in that relationship? Are you following ? Right ? Is that possible?	而秩序 ——如我们所言——它只能经由清明而来，去清晰明了地观察而没有任何扭曲。这一点我们前几天已经非常仔细地探讨过了，所以如果你不介意的话，我就不再重复了。秩序意味着和谐的日常生活。和谐并不是一个概念，因为我们都被囚禁于概念中。我们受困于概念的牢笼中，因此在那牢笼之中是不存在和谐的。和谐意味着清明，也就是整体地去看待事物，将生活作为一个完整统一的运动而加以审视和观察。我们能这么做吗？你理解我的问题吗？我们能否以这样的方式去观察生命，或者观察我们的生活——生活即生命—— 把它作为一个完全整体的运动去加以观察？不是说我是一个商人，所以我在家就不一样，或者说我是一个艺术家，于是我就可以做些最荒唐的事，各种古怪的事，等等。这种将生活打碎或切割成不同的部分 ——精英与普通人，工作的人与不工作的人，知识分子和浪漫多情的人，政治家和经济学家，这就是我们全部的生活方式。我们能认识到这一点是多么重要吗，那就是要把生活视为一个整体的运动，它包含了一切，其中没有好与坏之分，也没有天堂和地狱之分。让我以这样的方式来表达：我们能否观察到“整体的看”意味着什么？我们能够整体地去观察任何东西吗？当你观察你的朋友、妻子、女友、男友或丈夫时，你能否整体地观察他们，去看他们，在你和他的关系中这样去看？你跟上了吗？可以吗？这可能吗？
12:43	It is possible only when there are no accumulated remembrances which become the image. In any relationship there are accumulated remembrances, incidents, which definitely leave a mark on the brain, and therefore you always look at somebody, or your wife and so on, fragmentarily. Now can we, serious, wanting to find a different way of living in our daily life, is it possible to look at another in a relationship, intimate or not intimate, as a whole? Please, do it now as we are talking. You are married, you have got girls and you have got boys, you've got a husband, wife, etc., uncle, aunt, whatever it is, can you look at another as a whole? Which means not having any remembrances or conclusions about another. Therefore to observe holistically implies freedom. We are getting on.	这是可能的，如果没有积累起来的那些记忆 ——这些记忆变成了形象。在任何关系中，都存在着累积的记忆、事件，这些都无疑在大脑中留下了印记。因此，你对别人的观察，对你妻子的观察，等等，都总是片面的。而现在，我们能否很认真地，渴望去找到一种不同的生活方式，一种不同的日常生活，是否可能去观察一个人 ——不管他和你的关系是亲密还是不亲密—— 能否把他作为一个整体来观察？请在我们讨论的时候，立刻就去这么做。你结婚了，你生了女儿，你生了儿子，你有了丈夫、妻子等等；你有伯父、伯母，无论什么，你能把别人作为一个整体来加以观察吗？这意味着不要有对于他人的任何记忆或结论。因此，整体性的观察就意味着自由。我们正在逐步深入。
14:42	We think freedom is something 'from' something else. To be free implies, generally as it's understood, I am free from my sorrow, from my anxiety, from my work or whatever it is, which is really a reaction therefore it's not freedom at all. When a man says, I am free from smoking – I hope you don't smoke, any of you, because it is very bad for one's health, but that's up to you – when one says, I am free from smoking, it is a response from what has been, moving away from what has been. But we are talking of freedom which is not from something, which means to observe holistically. Right? Get it?	我们认为自由是某个事物“摆脱了”另外的事物。获得自由就意味着——按照通常的理解—— 我摆脱了我的悲伤、我的焦虑，我摆脱了我的工作，或者无论什么，但这其实都只是一种反应，所以根本就不是自由。当一个男人说：我戒烟了 ——我希望你们都是不吸烟的，每一个人都不吸，因为吸烟有害健康，不过吸不吸最终还是要取决于你—— 当一个人说：我戒烟了，这是一种对过往的反应，你在脱离过往的事实。然而我们在谈论的自由，它并不是“摆脱”什么，而是意味着整体性的观察。对吗？明白了吗？
15:59	We are going to talk about something which demands your careful attention. That is, to observe freely, holistically, means there is no fragmentation or direction in observation. There is no freedom when there is direction, when there is direction there is distortion. It is only when there is complete freedom you can observe holistically. And therefore in that observation there is no satisfaction, and therefore there is no illusion. Step by step we are going into it.	我们要讨论的东西，它需要你细心的注意。也就是去自由和整体地观察，那意味着在观察中没有碎片，也没有方向。有了方向，便没有自由，有了方向，就会有扭曲。只有当有了完全的自由时，你才能整体地观察。由此，在那样的观察里，就不会有满足，从而也就没有了错觉。我们正在一步一步地探究。
17:07	So, can one observe life as a total movement, non-fragmented, but holistic, flowing continuously, continuously not in the sense of time. When one uses the word continuous, it implies time. But there is a continuity which is not of time. I am going to go into that a little bit. Are you as excited about it as I am? I'm getting into it.	所以，我们能否将生活视为一个完整的运动去观察？不是支离破碎地，而是完整地、延续不断地去观察它 ——这里的“延续”并不是时间意义上的。当我们使用“延续”这个词时，它暗示着时间。然而有一种“延续”是无关时间的。我来稍微探讨一下这点。你对此是和我一样的兴致盎然吗？我马上来探讨它。
18:20	When one talks about continuity, it is of time, because: a thing that has been and that will be. The relationship is between the past and the future as a continuity, without breaking up. That's what we generally understand by the word continuity, which is of time. Time is movement, from here to there. Time implies distance, to be covered through days, or months, or years, or as an idea to be achieved. All that implies a movement. Time implies thought, of course, so thought is movement in time, or thought is the movement of time. Therefore it is a movement of measure. This is reason, sane. Is there a continuity, if we can use that word which isn't perhaps quite right, but we'll use it for the moment, is there a continuity which is not a series of incidents related to the past and therefore the cause becomes the effect, and the effect becomes the cause, which is continuity. We're asking is there a state of being in which there is a coming to an end to everything. I am discovering something, I want to talk about death. You'll see in a minute.	当我们谈论“延续”时，它是与时间有关的，因为：它涉及到过去的事情，和将来的事情。关系作为一种延续是处于过去和未来之间的，这种延续是没有断裂的。那是我们对于“延续”这个词通常的理解，它就是时间性的。时间是一种运动，从这里到那里。时间暗示了距离，用年月日去跨越的距离，或者实现一个想法的距离。那一切都暗示着一种运动。时间蕴含了思想，这是很显然的，所以思想是时间中的运动，或者说思想就是时间的运动。因此思想是一种衡量的运动。这是合乎理性和理智的。是否存在一种“延续” ——如果我们能用这个词的话，也许它不是非常恰当，但我们暂时先用它吧—— 是否存在一种延续，它并非是一系列关联着过去的事件，因为这样原因就会变成结果，而结果又变成原因，这就成了延续。我们在问有没有一种存在状态，在其中一切都止息了。我发现了一些东西，我想要来谈一下死亡。你们很快就会明白了。
21:09	We think life is a movement in time, to be measured, and this movement ends with death. That is what we call continuity. There is, as one observes, a movement which is not of time, which is not a remembrance of something, going through the present, modified and continues. There is a state of mind which is dying to everything that is happening, coming in and flowing out. Not retaining, flowing out. There is never any retention but always flowing out. That has its own sense of beauty, and if I may use the word in quotes, 'continuity', which is not of time.	我们认为生活就是一种时间中的运动，它可以被衡量，而这种运动的结束就是死亡。这就是我们所谓的“延续”。然而，我们也观察到，存在一种不属于时间的运动，它并不是对事物的回忆，经历当下，对当下修改一下然后延续下去。存在一种心灵状态，它让正在发生着的一切统统逝去，事情进来，然后又离去了。没有保留它，而是让它离去了。永远没有任何的保留，而是不断地流出去。那里面就有着其自身的美感，如果我可以给这个词加上引号，那么这种“延续” 是无关时间的。
22:52	Now, are we working this out together? Otherwise it has no meaning, there is no fun in my talking about it. There is fun only when we can communicate with each other, and each of us are doing it together. It's like playing cricket, or football, or any game, together we have to do this. Not, I do it and then tell you and you copy it, or try to find out what it means. But if we do it together it is all the time active.	我们正在一起解决这个问题吗？否则它就没有意义了，我一个人自言自语是没有什么乐趣可言的。只有当我们彼此交流，当我们每个人一起做这件事时，才会有乐趣。这就像打板球、踢足球或任何体育运动，我们必须一起去做这件事。而不是我来做，然后告诉你，而你照搬过去，或者试图去搞清楚它是什么意思。如果我们是一起在做这件事，那么我们一直都是主动的。
23:40	We are asking: is there a way of living which is only from moment to moment, without any retention, which is memory and so on... How shall I put this? I want to communicate therefore I must find... Because communication implies – listen to this – communication implies compassion, clarity and the skill, which is verbal skill to communicate. If there is compassion with clarity, skill will inevitably come about, not the other way around. I want to tell you something very deep and I must have the skill to tell you, the words, the means of communication, but that communication remains only verbal when there is no compassion and clarity. Intellectually one can cleverly argue this out, logically, sanely, objectively, but it remains at a very superficial level, but when there is communication with compassion, clarity, skill is easy. I don't know if you follow all this.	我们在问：是否存在一种生活方式，它只是一刻接一刻地生活，而没有任何对事物的保留，也就是记忆等等这些东西我该怎么说好呢？我想与你交流，所以我必须找到因为交流意味着 ——请听好—— 交流意味着慈悲、清明和技能，也就是那种口头交流的技巧。而如果有了带着清明的慈悲，那么技能就必然会产生，而不是反过来。我想告诉你一些深刻的东西，所以我必须具备沟通的技巧，我需要考虑用什么词语，因为词语是交流的工具，但那种交流也只是停留在语言层面上，如果没有慈悲和清明的话。我们可以从智力上非常聪明地辩论出结果，非常逻辑地、理智地、客观地去辩论，可这一切依然停留在非常肤浅的层面，然而当交流中有了慈悲与清明，那么技能很容易就出现了。我不知道你们是否跟上了。
25:55	The speaker wants to communicate with you whether it is possible to live a life which is totally holistic, not fragmented, therefore no you and me. No we and they, my country, your country, my God, your God, all that is gone. Are you doing it? As we are talking, are we together doing it? As I said, we are playing a tremendous game. Therefore if you don't take your part in it, you're out of the game. If one of the football players doesn't play properly he goes out. So this is a game in which life is involved, our whole life, therefore you have to partake in this game. We are asking together if it is possible to live a life that is holistic, without any fragmentation. And that fragmentation exists when there is a desire to satisfy, which creates illusion, therefore you're not playing the game. You're out of the game. If you say, I have come here to understand you, the speaker, then you are out of the game. You're not understanding me, you are understanding the whole of human existence, which is you. You are the representative of all humanity, therefore you have to take part holistically in the game. Now is that possible? I say it is possible only when you see exactly what is, without any distortion. If you are angry, see it as it is, not try to suppress and all the rest of it. When you are jealous, anxious, suffering, anything, to observe holistically. And that is possible only when you live with suffering completely, not to go beyond it, not to seek comfort, not to escape from it, when you completely, totally live with something then there is no distortion. And out of that observation holistically comes clarity. Please, do it as we are talking.	讲话者想要与你交流这个问题：是否可能去过这样一种完全整体的生活，这种生活不是支离破碎的，因此也就没有“你”和“我”。没有“我们”和“他们”，我的国家、你的国家、我的上帝、你的上帝，这一切都荡然无存。你是在这么做吗？当我们讨论时，我们是一同在这么做吗？就如我说过的，我们是在玩一场非同寻常的游戏。因此，如果你不扮演好你在其中的角色，你就出局了。如果一个足球运动员没有把球踢好，他就会被换下场。所以这场游戏中包含了我们的生命，我们的一生，因此你必须加入到这场游戏中来。我们在一同询问是否可能过一种完整的、没有任何碎片的生活。而碎片之所以存在，是因为你渴望满足，这种渴望带来了错觉，所以你并没有在参与这场游戏。你已经出局了。如果你说：我来到这里是为了理解你，理解讲话者的话语，那么你也已经出局了。你要理解的不是我，你要去理解全人类的生活，也就是理解你自己。你就代表了全人类，因此你必须完全参与到这场游戏中来。那么，这可能吗？我说这是可能的，但只有当你如实地看到事实真相而没有任何的歪曲时才可能。如果你很愤怒，那就如实地去观察它，不要试图去压制它，等等这些。当你感到嫉妒、焦虑、痛苦、任何东西时，去完整地观察它。这是可能的，但这只有当你完全地与痛苦共存，不试图去超越它，不寻求慰藉，也不逃避它时才可能。当你完全地、彻底地与某事共存时，那么就不会有扭曲了。而从那种完整的观察之中就会产生清明。请在我们讨论的时候，就去这么做。
29:43	For us life, as we said, is a movement in time. I was born so many years ago, I am growing, until I die. There is this constant movement of remembrances, registration, retention, action, and from that action learn, store it up and so on. And we are saying that movement is of time, and that movement is brought about by thought which is time. And thought being limited, a fragment, thought can never see holistically, though we have cultivated religiously, through education and so on, thought. Thought becomes an extraordinary thing in our life. Therefore thought is always fragmentary. Why? Because it is born out of memory, out of knowledge, out of experience, stored up in the brain. So whatever is stored up in the brain is the past, therefore it is limited, therefore it is fragmentary, not holistic.	就如我们说过的，对我们来说，生活就是一种时间中的运动。很多年以前，我出生了，我不断地长大，直到死去。有着这种持续不断的运动——回忆、记录、保留、行动，然后从那种行动中学习，将学到的东西储存起来，等等。而我们说，那种运动是属于时间的，那种运动是思想所带来的，而思想就是时间。思想是局限的，是一个碎片，它永远无法去整体性地观察，虽然我们受过宗教的培养，接受过教育等等，但那些只是思想。思想已经变成了我们生活中至关重要的东西。因此，思想永远都是支离破碎的。为什么？因为它源自于记忆、知识、经验 ——这些储存在大脑中的东西。所以任何储存在大脑里的东西都是过去，因此是局限的，因此，它是支离破碎、不完整的。
31:47	And also we said, order in life is essential, because the moment you have order you are clear. When there is clarity there is order. So we are going to examine together this problem of death. Together. Every religion, from the ancient of days, has tried to find out if there is something beyond death. The ancient Egyptians – if you have read something of it – thought, or lived in a way that living is part of death, so you carried on with your slaves, with your cattle as you died. To go over to the other side is to live what you have lived in the past. You have read about it, the whole Egyptian attitude, the ancient Egyptians. And that was a continuity. And the Hindus, the word Hindu was invented by the British during their colonization. The word Hindu never existed, Hinduism never existed. It was only invented by the British when they were a big empire. The ancient people of India – we'll put it that way – geographically speaking, in those days there was no geography, they were human beings. They said life must have a continuity because what is the point of one's achieving a moral character, having so much experience in life, having suffered so much, if it merely ends in death, what's the point of it? Therefore, they said, there must be a future for this. And that future is the content of consciousness with its content. And that consciousness modified with its content went on, I won't go into all that. I won't name it even. Because it is much better not to name these things, you can observe them better.	我们也说过，秩序是生活中必不可少的东西，因为一旦你有了秩序你就会很清晰。当你有了清明，就会有秩序。而现在，我们将一同探究死亡这个问题。一起来探究它。每个宗教，从古时候开始，就已经在试图发现是否存在某种超越死亡的东西。古埃及人 ——如果你曾读过一些资料的话—— 他们认为，或者以这种态度生活，那就是，认为生活是死亡的一部分，所以当你死去以后，你会带走你的奴隶和你的家畜。去另一个世界，就是去继续你生前的生活。你应该读过一些相关的内容，所有埃及人对于死亡的态度，那些古代的埃及人。这就是一种延续。而印度人 ——“印度人”这个词是英国人在他们殖民期间发明的。 “印度人”这个词是不存在的，也不存在什么“印度教”。这些词只不过是英国人的发明，那时他们还是一个强盛的帝国。古印度人 ——我们就用这个称呼吧—— 从地理学上来说，虽然那个时候还没有地理学，他们不过都是人类。他们曾说过，生命必然会有一种延续，因为我们努力去获得某种圣人的美德，在生命里经历大风大浪，各种痛苦折磨，如果美德在死亡时就结束的话，那么去追求它又有什么意义？因此，他们说，必然会有一个“未来”。而那种“未来” 就是意识中的那些内容，带着所有意识的内容。那个意识修改了一下内容然后继续向前，我就不细讲这些了。我甚至不会去命名它。因为最好还是不要去给这些东西命名，这样你就能更好地观察它们。
35:31	And also the Christians have different kinds of desires, fulfilled as resurrection and so on. We want to find the truth of it. The truth of it, not what you think or what I think, not what the professionals think, the priests and the psychologists, etc. And also there have been appearing in a great many articles in Europe and America, that people who have died, 'died' in quotes, come back in daily life and remember that extraordinary state after death, light, beauty, whatever it is. One questions whether they are really dead, because if you are really dead, which means oxygen not going to the brain, and therefore the brain deteriorates after five minutes, or three minutes, I've forgotten exactly, therefore when there is real death there's no coming back. And therefore there is no recollection of something after you die. There have been articles about it. So I want to clear the field.	同样的，基督徒也有着各种延续的渴望，通过“复活”的概念等等而得以满足。我们想要找到其中的真相。是死亡的真相，而不是你我的看法，也不是那些专家的看法，那些牧师、心理学家等等的看法。同样的，大量此类的报道也一直见诸于欧美各报端，那就是“死去”之人 ——加引号的“死去”—— 又回到了这个世界，并且还留着对死后那奇特状态的记忆 ——那些光、那些美妙，无论什么东西。我怀疑他们究竟有没有真的死去，因为如果你是真的死去了，这意味着大脑没有了氧气，因此大脑马上就会坏死 ——五分钟还是三分钟之后，我忘记确切时间了，因此当你真的死掉了，你是不可能“死而复生”的。所以也就不可能回忆起你死后发生的事情。这类文章一直都有。所以我想要澄清一下。
37:00	I want to find out the truth of this extraordinary state, together. Please, this is a very serious game we are playing, it's beyond chess, beyond football, beyond everything. It's a game, we are playing a game with delight, enjoying the game, and therefore a mind that is eager to find out, not saying, I must find out because I'd like to live next life, I am frightened of death, therefore please tell me if there is something more. That's not playing the game. So we are together trying to find out the truth of this thing. Because death must be the most extraordinary experience, much greater than so-called love, much greater than any desire, any idea, any conclusion, because it may be the end of everything, the end of every form of relationship, every form of recollection, remembrance, accumulation. It might be total annihilation. Complete ending of everything. And one must find out what is the truth of this matter.	我想要探明死亡这种特殊状态的真相，我们一起来探明。拜托，我们正在进行一场非常严肃的游戏，它远不止下象棋、踢足球等等这么简单。这是一场游戏，我们正乐在其中，享受着游戏，因此心灵渴望去找出真相，而不是说，我必须把它搞清楚，因为我还想要去过来世，我很害怕死亡，因此，请告诉我是否有死亡之外的事物。那就不是在玩游戏了。所以，我们在一起试着找出这件事情的真相。因为死亡必然是最非凡的体验，远远要比所谓的“爱”更伟大，远远比任何欲望、观念和结论更伟大，因为它可能是一切事物的结束，一切关系的结束，一切回忆、记忆和积累物的结束。它可能是彻底的湮灭。一切事物的完全消失。而我们必须去搞清楚这件事情的真相。
39:15	To find out the truth, to come upon it, every form of identification must end, every form of fear, and the desire for comfort. It is that desire for comfort may create illusion, and therefore one is caught in that illusion and says, yes, there is a marvellous state after death. So we are learning the way of observation which is holistic, which means there is no fear, there is no desire for comfort, there is no illusion, and therefore the mind is completely free to look. Are we doing this? Which means you have no attachment, which is enormously difficult, because I am attached to my wife, house, ideas, conclusions, and therefore I'm frightened to let go, I'm frightened to be completely alone. We explained that word 'alone' means all one. So no attachment of any kind to anything: to ideas, to persons, to a future hope – please, if you are playing the game this is very serious – to your son, to your daughter, to your wife, to your husband, no attachment, which doesn't mean that you become callous. When there is attachment there is illusion, and when there is illusion there is no clarity, and when there is no clarity there is no freedom and therefore no order.	而要找出那真相，遇见那真相，就必须结束一切认同，结束一切恐惧，以及对慰藉的渴望。正是对慰藉的渴望制造了错觉，然后我们便陷入那种错觉中，说：是的，在死后还会有一种非凡的状态。所以我们在学习整体性的观察之道，它意味着没有恐惧，也不渴望慰藉，没有任何错觉，因此心就能够完全自由地去看。我们是在这么做吗？这意味着你没有任何依恋，而这是极其困难的，因为我依恋着我的妻子、房子、观念、结论，因此我害怕对这一切放手，我害怕变得完全独自一人。我们曾经解释过“独自”这个词，它意味着“完全一个人”。因此，不要对任何事物有任何形式的依恋，不管是对观念、对人，还是对未来的希望。 ——请注意，如果你正在玩这场游戏，这真的非常严肃—— 对你的儿子、对你的女儿、对你的妻子、对你的丈夫，都不要有任何的依恋，这并不意味着你变得冷血。因为当有了依恋，就会有错觉，当错觉存在时，便不会有清明，而当没有了清明，就没有了自由，由此也就没有了秩序。
42:18	So the mind must have no identification with the name, with the form, or with any person, idea, conclusion, is that possible? As we said, that does not deny love, on the contrary, when you are attached to a person there is no love, there is dependence, there is the fear of loneliness, to be left alone in a world where everything is so terribly insecure, both psychologically as well as outwardly, therefore desire to be attached to something.	所以心必须没有任何认同，与名字的认同，与外形的认同，或者与任何人、任何观念、任何结论的认同，这可能吗？正如我们所说的，这并不是对爱的否定，相反，当你依恋某个人时，是不会有爱的，存在的只有依赖、对孤独的恐惧，一个人被独自留在这个极度不安全的世界里，不管是心理上还是外在，这个世界都极度不安全，所以你渴望去依恋某个事物。
43:27	As you are listening, if you want to find out what is the truth of death, what is the meaning, the real depth of that extraordinary thing that must happen in life, there must be freedom. And there is no freedom when there is attachment, when there is fear, when there is a desire for comfort. Can you put all that aside? Can you? Otherwise don't play the game. You can't play the game. If you have, and I hope you have, because we are trying to find out together the truth of this extraordinary thing called death. And also the truth of what is before death. Not the truth after death, but also the truth before death. What is the truth before death? If that is not clear the other can't be clear. So we must look very closely, and carefully and freely at what is before death, which we call living. Therefore, what is the truth of our living, which means what are you, or who are you? What are you, which you call living? And we are trying to see the truth of that. I don't have to tell you, have I? You know it very well. A heavily conditioned mind through education, environment, through culture, through religious sanctions and beliefs and dogmas, rituals, my country, your country, the constant battle, wanting to be happy and being unhappy, depressed and elated, going through anxiety, uncertainty, hate, envy and the pursuit of pleasure, fear. Afraid to be alone, fear of loneliness, old age, disease, this is the truth of our life, daily life. And can such a mind, which hasn't put order in this life, order in the sense, which comes through clarity and compassion, can such a mind which is so utterly fragmented, disorderly, frightened, can it find out the truth about something else?	在你们倾听时，如果你想要找出死亡的真相是什么，死亡的意义是什么，以及这个非凡之物真正的深度的话， ——它终有一天会来临的—— 那么你就必须要有自由。然而如果有了依恋，就不会有自由了，当有了恐惧，当有了对慰藉的渴望，就不会有自由。你能将这一切搁置一旁吗？你能吗？否则就别玩这场游戏。你玩不起这场游戏。如果你已经将这一切搁置一旁，我希望你已经这么做了，因为我们正在一起试着找出这个被称为“死亡”的非凡事物的真相。同样也包括死亡之前那些事物的真相。不只是死后的真相，也包括死前的真相。死之前的真相是什么？如果这点没搞清楚，那么另一个也就无法搞清楚了。所以我们必须非常密切地去观察，非常仔细和自由地去观察死前发生的那些事，也就是我们所谓的“生活”。因此，我们生活的真相是什么？也就是，你是什么？或者你是谁？你是什么？也就是你所谓的生活是什么？而我们正在试着看清它的真相。这不需要我来告诉你，对吗？你对此心知肚明。那是一颗深受局限的心灵，被教育、环境、文化、宗教条例、信仰、教条、仪式所局限，我的国家、你的国家，战争不断，想要得到幸福，却总是不幸福，时而沮丧、时而得意，经历着焦虑、不确定、仇恨、羡慕，追求欢愉，心怀恐惧。害怕单独一人，害怕孤独、年迈、疾病，这就是我们的生活，日常生活的真面目。那么这样的一颗心灵，这颗没有在生活中建立起秩序的心灵，这里指的是来自于清明与慈悲的秩序，这样一颗彻底支离破碎、混乱无序、充满恐惧的心灵，是否能找出其他事物的真相呢？
47:45	So one must first put order in one's house. The house is burning and some of us are not aware of it at all. It is actually burning. If you read a newspaper everyday, what is happening in every country, so your house and the house of humanity is burning. And we are not doing anything about it. Because we are all concerned with our own immediate security. And when you seek security, for God's sake, you are bringing about total insecurity.	所以我们必须首先让自己的家里变得井然有序。屋子着火了，而我们中的一些人还全然无知。房子正在熊熊燃烧。如果你每天都读报纸，你会知道每个国家正在发生的那些事，所以你的房子和人类的房子都已起火。而我们却对此无动于衷。因为我们都关心着我们自己眼前的安全。而当你寻求安全时——看在上帝的份上—— 你其实正在招致彻底的不安全。
49:06	During the last six talks, or whatever we have been through, four or five, we have tried to bring about clarity. Out of that clarity and compassion comes intelligence. Intelligence is compassion, is clarity, the awakening of that. And that awakening in the midst of this misery can come about, when you live with it completely. When you live with your suffering, with your sorrow, with your agony, live it completely, not escape from it at all in any direction. Then out of that comes an extraordinary sense of clarity, which we have talked about considerably.	在过去的六场演讲里，或者不管是几场，四场还是五场，我们已经试着去带来那种清明了。从那种清明与慈悲中，智慧就会产生。智慧就是慈悲、就是清明，我们要去唤醒它。而要在一片痛苦不幸中唤醒这种智慧，只有当你完全地与痛苦共处时才是可能的。当你与你的痛苦、你的悲伤、你的苦恼共处时，完全地与它生活在一起，不逃到任何一个地方去，那么从中就会生出一种非凡的清明感，这个我们已经详细讨论过了。
50:12	During these days have you, together, brought about this intelligence in life, before death? If you have, and I hope for the sake of humanity and the world that you have – one wants to cry because we human beings are so damn stupid – then you can find out the truth of death. Not partially dying, partially awake, partially dead, as most human beings are, but the total ending, which is that the brain not having enough oxygen can only last, I don't know exactly, three or five minutes, and after that it cannot function. That is death, through disease, accident, old age, or through senility. Now what is the truth of it all? Some of us may have seen what is before death, and in seeing it very clearly, out of that clarity comes compassion and therefore the awakening of intelligence, and with that intelligence we're going to look. See the logic of it. If your house is not in complete order and therefore complete clarity and compassion, how can you find anything beyond it? So what is the truth of death? That is, complete ending. There may be something, or may not be. Because that is a hope, therefore a hope creates distortion and therefore illusion. So we are cutting that out. Can you stand all this?	在这几天里，你是否已经和我一起找到了这种在你死前就拥有的生活中的智慧？如果你已经找到了，我希望为了人类，为了这个属于你们的世界 ——我想哭，因为我们人类是如此的愚蠢—— 你就可以找到死亡的真相。不是局部的死亡，部分的觉醒、部分的死去，就像大多数人那样，而是完全的死亡，也就是说，大脑已经没有足够的氧气了，它只能再坚持三到五分钟——我不知道确切数字，在那之后，它便无法再运行了。那就是死亡，因为疾病、意外、高龄，或者因为衰老而死去。那么，这一切的真相是什么？我们中一些人也许已经看清了死亡之前的那些事，而在非常清楚地看到之中，从那份明晰之中就会产生出慈悲，从而带来智慧的觉醒，继而带着那份智慧我们再去观察。搞清楚其中的逻辑。如果你的房子没有完全的秩序井然，从而也就没有完全的清明和慈悲，那么你又如何找到任何超越它的事物呢？所以，死亡的真相是什么？死亡就是彻底的结束。也许死后还会有一些东西，或者也可能没有。因为那只是一种希望，而希望会带来扭曲，从而制造出错觉。所以我们要摒弃它。你能理解这一切吗？
53:20	So the ending: one can only find out the truth of it when there is an ending. When there is an ending to everything that you have. Can you do it? An ending to your attachment, not giving it a day, but ending it completely now. That is what death means. Can you? So ending, complete ending, when there is complete ending something new is born. You understand? I wonder if you do.	所以说到结束：只有当有了一种结束时，我们才能发现它的真相。结束你所拥有的一切。你能这么做吗？结束你的依恋之物，不是再给它一天时间，而是此刻就彻底结束它。这就是死亡的含义。你可以吗？所以要结束，彻底的结束，当有了彻底的结束，新的东西才会诞生。你能理解吗？我不知道你是否理解了。
54:47	Fear is a burden, a terrible burden, and when you remove that burden completely something new takes place. But we are afraid of ending, ending at the end of one's life. We are saying end it now. You've understood? End it, end your vanity, because without ending there is no beginning. And we are caught in this continuity, never ending. So when there is total complete holistic ending there is something totally new beginning, of which you cannot possibly imagine. It is a totally different dimension, my saying it has no value. But as we are together playing the game of trying to find out what is the truth of this extraordinary thing called death, An end to one's attachment, to one's fears, to one's vanities, conclusions, neuroticism, to end it. Can you do it? Will you do it? Are you doing it? Not bit by bit, one day attachment, next day fear, third day vanity, fourth day anxiety and so on, to end the whole thing now. That is, to end the content of consciousness, which is our consciousness. The content makes consciousness. The content is fear, attachment, greed, envy, my country, your country, my god, your god, content. To end all that, not through will, through will you can never do anything, in the psychological sense. Then if you do it by will there is conflict. And through conflict there is no understanding of the depth or the truth of anything. If you and your wife or your husband are in conflict you don't understand relationship. It is only when there is no conflict then you can look at each other, then you can feel each other, trust each other, then a totally different state exists in relationship.	恐惧是一个负担，一个沉重的负担，当你完全拿掉那个负担时，新的东西就会发生。但是我们害怕结束，害怕在自己生命的终点，一切都会结束。而我们说，现在就结束。你理解了吗？结束它，结束你的虚荣，因为没有结束，就不会有开始。而我们陷入那种延续中，从来不去结束它。所以当有了完全、彻底、完整的结束时，某种完全崭新的事物就会开始，那种新事物是你无法想象的，它处在一个完全不同的维度，我只是这么一说是没有任何价值的。但我们是在一起玩这场游戏，或者试图去发现这个被称为“死亡”的非凡之物的真相，去结束我们的依恋、我们的恐惧，结束我们的虚荣、结论、神经质，去结束它们。你能这么做吗？你会这么做吗？你正在这么做吗？不是一点一点地去结束，第一天结束依恋，第二天结束恐惧，第三天结束虚荣，第四天结束焦虑，等等，而是此刻就结束掉所有这些东西。也就是，去结束意识的内容 ——它就是我们的意识。那些内容组成了意识。那些内容就是恐惧、依恋、贪婪、羡慕，我的国家、你的国家，我的上帝、你的上帝，所有这些内容。去结束这一切，不是通过意志力来结束它，你无法通过意志力来做成任何事情 ——从心理层面而言。如果你凭借意志力来做，就会有冲突。有了冲突，你就无法了解任何事物的深层意义或真相了。如果你和你的妻子或你的丈夫处于冲突之中，你就无法了解你们的关系。只有当没有冲突时，你们才能观察彼此，你才能感受彼此、信任彼此，然后关系里就会出现一种截然不同的状态。
58:43	So to find out the truth of what death is, there must be the ending of the content of one's consciousness. Therefore you will never ask, who am I or what am I. You are your consciousness with its content. And when there is an ending to that consciousness with its content there is something entirely different, which is not imagined. Human beings have sought immortality in their action, one writes a book, and in that book there is the immortality of the writer, a great painter does a sketch, or a painting, and that painting becomes the immortality of that human being. All that must end, which no artist is willing to do.	所以要搞清楚死亡的真相，就必须结束我们意识的内容。由此你就永远不会再问：“我是谁？” 或者“我是什么？” 你就是你的意识及其内容。而当我们结束了那个意识及其内容时，就会产生某种截然不同的、并非想象的事物。人类在寻求不朽，在他们的行动中寻求不朽，某人写了一本书，而那本书就成了这位作者的“不朽”，一个伟大的画家画了一幅素描，或者一幅油画，而那幅油画让那个画家流芳百世了。这一切都必须结束，但是没有一个艺术家愿意这样做。
1:00:15	So as human beings, and each human being is a representative of the whole of humanity, I wish you could feel that, understand the depth of such a statement. You are the world, and the world is you, and when there is change in that consciousness you bring about a change in the human consciousness. So death is the ending of this consciousness as we know it.	所以我希望你作为人类的一员 ——每一个人都代表着整个人类—— 能够感受到这点，明白这话语背后的深意。你就是世界，世界就是你，当你的意识有了改变，你就会给全人类的意识带来改变。所以死亡就是我们所熟知的这种意识的结束。
1:01:08	See you on Sunday.	周日再见。