克里希那穆提 - 欲望、意志与爱的关系

Krishnamurti Subtitles

SA80T5 - 欲望、意志与爱的关系
第五次公开讲话
瑞士，萨能
1980年7月15日

0:38	Krishnamurti: I am sorry, the weather is so foul. The cause of it, apparently, is St Helen’s eruption of the volcano in northern California, but I doubt it!	我感到抱歉，天气这么坏。它的原因，表面上是因为在加州北部的圣海伦火山喷发但我却怀疑它！（众笑）
1:11	In the western world, in the religious community of the West, doubt has been discouraged, forbidden. If you doubted the whole structure of the religious institutions, then you are either called a heretic, tortured, excommunicated, burnt, and so on. In the eastern world doubt was encouraged, doubt your experiences, doubt your illusions, doubt the very structure of your thinking, doubt your beliefs, so that the mind became free of all self-imposed or imposed illusions. And here, in the West, apparently, illusions of many kinds exist, specially in the religious world, not in the technological world of business or engineering – there you question, you have acquired knowledge by questioning and by doubting, gradually built up an enormous amount of knowledge about engineering, biology, and so on, physics. But in the religious world doubt is a very dangerous thing. If you doubted the whole Christian structure, you would pull down the nature of the church. And I think, if I may point out, doubt is essential. Doubt what the speaker is saying, question what he is saying, enquire, never accepting either the speaker’s words or thoughts or feelings, or your own interpretation of what he is saying, so that your mind, your brain is active, it is not just accepting. If you questioned your gurus, if you have any – I hope you haven’t – if you question your gurus, their self-styled illumination, their idea that they are great Buddhas, and all the rest of that, and there are people like that in the East, assuming all kinds of positions, beliefs, and if you question them, and they don’t like to be questioned, because they say, ‘You know nothing, we know, don’t question’. But if you question, go, penetrate into their inner heart, into their deep minds, then you are enquiring into your own minds. You are then questioning your own concepts, your own values, your own ideals.	在西方世界，在西方宗教社会怀疑是不受鼓励，被禁止的。如果你去怀疑宗教机构的整个结构那么你就会被称为异教徒被折磨，驱逐，烧死，等等。在东方世界，怀疑是受到鼓励的怀疑你的经验怀疑你的幻觉怀疑你的思维本质怀疑你的信仰，让你的心摆脱所有自设或外来的幻觉。而在这里，在西方显然有多种幻觉存在特别是在宗教界里不是在科技的商业界里或工业界 - 在那里你必须质疑并且通过质疑去获得知识而这些质疑已逐步建立了一个庞大的知识库有关工程，生物，等等，和物理的知识。但是在宗教界里，怀疑却是一种非常危险的事情。如果你怀疑整个基督教的结构你会拉倒教会的基本架构。而我却认为，如果我可以指出怀疑是必要的。去怀疑发言者所说的话去质疑他所讲的东西去查询，完全不要去接受发言者的话或念头或感受，或你自己对他的话的诠释让你的心，你的大脑去活动，以便它不只是接受而已。如果你去质疑你的大师，假设你有大师，但我希望你没有如果你质疑你的大师他们独特风格的光辉他们自以为是伟大的觉者的想法，以及所有其他种种而在东方有许多这样的人显出各种身份，推广各种信仰如果你质疑他们而他们不喜欢被质疑因为他们说，'你什么都不知道，我们知道，不要质疑'。但是，如果你去质疑进入，渗透到他们的内心，他们的内心深处那么你就是在探讨你自己的心。那时你也是在质疑你自己的概念，自己的价值观，自己的理想。
5:43	So the mind is always actively observing, enquiring, and therefore digging very, very, very, very deeply. And, if you do not mind, if I may ask, please, doubt, please, have a mind that is questioning, never accepting, either your own experience or the experience of another, because we are going to enquire, observe, into the whole nature of man. The psychologists and the psychotherapists and all the philosophers, both the religious theologians and the Communist theorists, if you accept any of them, we shall become slaves to either one or to the other, and therefore we deny freedom to ourselves to enquire. I hope this is clear. You are not, therefore, if I may point out, merely listening to what is being said, accepting or denying and just carrying on your own way of thinking, adhering to your own particular point of view, or accepting your own so-called spiritual experiences. Experience is something that happens, an event that takes place, either that event is emotional, romantic, illusory, or actual. Actual in the sense: you may have certain emotional reaction, and if you don’t question that emotional reaction, you then become a slave to somebody else’s concepts. I hope this is clear.	所以，你的心总是积极地去观察，询问因此是在非常，非常，非常，非常深入地去发掘。而且，如果你不介意如果我可以要求，请去怀疑请拥有一个时常怀疑的心完全不要去接受，你自己的经验或他人的经验因为我们要去询问，观察人类的全部本质。心理学家和心理治疗师和所有的哲学家，包括宗教神学家和共产主义理论家如果你接受他们之中的任何一个我们都会成为他们任何一方的奴隶因而拒绝让自己拥有查询的自由。我希望这是明显的。所以，你不是，如果我可以指出只在聆听我所说的话接受或拒绝，然后继续你自己的本来的思维方式坚持自己本身的观点或接受自己所谓的精神体验。体验是所发生的事情一个发生的事件这个事件可能是情感的，浪漫的，虚幻的，或实际的。实际是指你可能会有一定的情绪反应如果你不去质疑这个情绪反应那你就会成为别人的概念的奴隶。我希望这是清楚的。
8:27	And so, if we may, we will go into this question, thinking together, into the structure of our being, into what we are, what our consciousness is. We mean by that word ‘conscious’ your attitudes, your opinions, your judgements, your prejudices, your ideals, your fears, pleasures, the whole content of your existence, your suppositions, your illusions, your ideas, and so all that is our consciousness. Right? You may invent a super-consciousness, but it is still part of thought which has invented the super. Right? And there have been volumes written all about consciousness, and super-consciousness, and so on, but it is still the movement of thought and the things that thought has put together. So we are going to enquire, if we may, into all that.	因此，如果我们可以，我们会去探讨这个问题一起思考，去探讨我们人类的结构探讨我们的根本，我们的意识。我们所说的‘意识’是指你的态度，你的意见，你的判断，你的偏见你的理想，你的恐惧，快感你的存在，你自以为是的全部内容你的幻觉，你的理念，所以那些全是我们的意识。对不对？你可以去发明一种超意识但它仍然是发明超意识的念头的一部分。对不对？在很多的书籍里已有记载关于意识和超意识，等等但它仍然是念头的运动以及念头所创造出来的东西。因此，我们要去调查，如果我们可以，深入那一切。
10:12	First of all, why has man given such importance to pleasure? Please, we are thinking together, there is no question of doubting here, we are thinking, you may question your very thinking, but if you question your very thinking, then you have to enquire into the nature of thought, which we have gone into, the nature of memory, knowledge, experience. Why man, throughout the world, has given this extraordinary importance to pleasure – why? Please, we are thinking together. Why have you, or another, given this sense of continued pursuing everlastingly this pleasure? Pleasure not only sexual with all its images, past incidents, gathered there as memory, the image-making and pursuing that image. And the pleasure of possession, whether worldly things or possession of certain values, experiences, knowledge. In that there is great pleasure. And there is pleasure in helping another. I do not know if you have gone into that: wanting to help people – you are following all this? And the pleasure of power, both physical and psychological. The power of so-called extrasensory perceptions, the power and the pleasure in dominating people, in guiding their lives. You know all this. And we are asking: why human beings, since the beginning of time, have pursued this one particular aspect of life, much more than others? Pleasure of search and finding, pleasure of seeking ‘God’, whatever that means – in quotes – pleasure of having tremendous control over one’s body, or the mind. The constant restraint which brings also great pleasure. There are many, many forms of pleasure. Why does man, you and people, pursue this? Is there – please, we are enquiring, thinking together – is there an end to pleasure? Or pleasure, when denied, becomes violent, aggressive, takes different forms, from the very denial of what you want. Right? May we go on with all this? May we? Please, I can go on. I have spent years on this, sixty and more years, so you have to, maybe, hear it for the first time, but you are also enquiring with the speaker, not just accepting and just sitting back lazily. Your mind, your heart, your brain is actively enquiring.	首先，为什么人类会这样重视快感？拜托，我们是在一同思考这里不涉及任何质疑，我们是在思考你可以去质疑你的思维本身但如果你质疑你的思维本身那你就应该深入探索念头的本质而这些我们已经探讨过了记忆，知识，经验的本质。为什么人类，在整个世界上都非同寻常地重视快感 - 为什么？拜托，我们是在共同思考。为什么你，或其他人如此这般不断地无穷无尽地追求这些快感呢？不仅是声色俱全的性快感陈年旧事，聚集在脑中成为记忆制作了影像，又去追求这影像。而那占有的快感无论是占有世间事物或某些价值经验，知识。在其中都会得到很大的快感。而帮助他人也能获得快感。我不知道你有没有去探讨这些：想去帮助别人 - 你跟进这一切吗？还有拥有权力的快感无论是生理或心理上的。所谓的超感官知觉力量支配他人的权力和快感指导他人如何去生活。你知道这一切。而我们问：为什么有始以来，人类都在追求这一方面的事物比追求其他的更努力？搜索和寻找的快感，寻求'上帝'的快感不管‘上帝’是指什么 - 所谓的‘上帝’ 对身心拥有巨大的控制权的快感。不断的克制也会带来极大的快感。有很多，各式各样的快感。为什么人类，你和人们，去追求这些呢？在那里 - 拜托，我们是在探究，共同去思考到底有没有快感的终结？或者当快感被否定时，它就变成狂暴气势汹汹，翻脸无情只因为你的要求被拒绝了。对不对？我们可以继续这一切吗？可以吗？拜托，我可以继续... 我用了许多年去讨论这个六十多年所以你也必须，或许，第一次听到它但你也是要与发言者一同去咨询不要只是接受，只是懒洋洋地坐在后面。你的思想，你的心，你的大脑要积极地咨询。
15:59	What is the relationship between pleasure and desire? What is the relationship of desire, pleasure, will and love? You are following all this? Is love pleasure? Is love desire? Or is love something totally different? To us love has become pleasure, sexually and in many, many different ways. And we are asking: what is the relationship of pleasure to desire? Apparently, they seem to go together. One desires a house, and the possession of a house, a woman, or a man, title, knowledge, status, power – the desire. You are following this? Apparently, there is a relationship between the two: which is, desire as will and the action of will in the pursuit of pleasure. Am I going alright? You see, whatever experiences one has, personally, I have doubted everything: possession, money – I haven’t got it, fortunately – nor any status, and I haven’t got any, because, personally, I abhor all that kind of stuff, but one has to enquire very, very deeply if one wants to find out if there is an ultimate truth, if there is an ultimate source of all this, the ultimate ground from which all life began and before. If one wants to go into that very deeply and see if there is such a thing, then one must be free of every form of illusion. Illusion exists as long as there is the desire, pleasure, fear and sorrow. Right?	什么是快感和欲望之间的关系？什么是欲望，快感，意志和爱的关系？你在跟进这一切吗？爱是快感吗？爱是欲望吗？或者爱是完全不同的东西？对于我们，爱已成为快感性爱，还有许多，许多不同的方式。而我们问：什么是快感和欲望的关系？显然，他们似乎是一伙的。一个人渴望拥有房子，和房子的拥有权一个女人，或男人，头衔，知识，地位，权力 - 欲望。你跟进吗？显然两者之间有一定的关系：那就是，意志的欲望和追求快感的意志的行动。我诠释得好吗？你看，无论我有过任何经验我个人却质疑这一切资产，金钱 - 我还没有得到它，幸好也没有任何地位，我没有任何东西因为我个人厌恶所有那些东西但是你要非常，非常深刻地去查询如果你想知道是否有一个终极真理是否有这一切的终极起源所有的生命开始之前和之初的起源地。如果要深深进入那些去看看是否有这样的东西那么我们就必须摆脱全部形式的幻觉。幻觉会存在只要有欲望，快感，恐惧和悲伤。对不对？
19:45	So we are going to enquire into the nature of desire, which dominates our lives: desire for power, desire to understand, desire to find the ultimate happiness – all that, God, this burning inwardly which is called desire, this flame of discontent. And as long as that discontent is not understood, has not been unravelled, broken down, so as to discover what lies behind discontent and desire, we must inevitably create illusions, illusions in our relationship with each other, illusions with regard to what is truth, if there is something beyond all time. So I hope we are going together in this. All right, sirs?	因此，我们要去探究欲望的本质它主宰我们的生活：权力欲，求知欲追求终极快感之欲，各种追求之欲，求神欲这个内心的火焰就是欲望不满情绪的火焰。只要那个不满情绪不被理解还没被揭穿，打破以便去发现这不满情绪和欲望的背后藏着什么我们就无可避免地产生错觉我们彼此关系的错觉关于什么是真理的错觉如果有超越所有时光的东西。因此我希望，在这一点上，我们是步伐相同的。好吗，各位？
21:32	What is desire? Why human beings have not been able to resolve that problem of constantly desiring, this constant urge, which is the desire to fulfil, the desire to identify, and when that desire is not fulfilled, the sense of antagonism, bitterness, anger, and all the rest of the reactions that arise. Right? So without suppressing, without identifying with something greater – you understand? – which the monks all over the world do. Right? That is, all the monks throughout the world have desire like every other human being, but the monks identify either themselves with Jesus, with Krishna, or Buddha, or whatever it is, and that desire is focussed on a symbol, an idea, a concept, but it is still desire. And there have been monks and priests throughout the world who have tried different ways to suppress desire, to be free of desire: by torturing themselves physically, by fasting, through isolation, never looking at a woman or a man, never looking at nature, the beauty of the hills, the streams and the waters, because all that provokes desire.	什么是欲望？为什么人类一直都无法解决这不断渴望的问题这不断的驱使，去实现的欲望去认同的欲望而当这个欲望没有实现对立的感觉，痛苦，愤怒和所有其他的反应，都一一出现。对不对？因此没有去压制没有去认同某个高等物体你明白吗？ - 这是世界各地的僧侣的所作所为。对不对？也就是说，全世界的僧侣都像其他人一样拥有欲望但无论这些僧侣是认同耶稣还是认同克里希纳，或佛，或别的什么而这欲望是集中在一个符号上，一个理念上，一种概念上但它仍然是欲望。在世界各地的僧侣和传教士也曾尝试用不同的方法来抑制欲望摆脱欲望：通过折磨自己的身体... 通过禁食，与世人隔离从来不看女人，或男人，从来不欣赏大自然山丘，溪流和绿水之美因为所有那些都会引生欲望。
24:43	So have you not noticed some of the monks in the West, when they are walking, they are reading the catechism? They never look at somebody, the same thing happens. Once in Kashmir, in India, I was walking behind a group of monks. It was a beautiful country, lovely hills, birds, flowers, rippling waters, and there was a flute playing in the distance. And these monks were only concentrated in repeating some mantra, because the moment they released from that particular point, desire might arise. You follow? So without suppressing, without evading, without any sense of direction, without motive, which is direction, let us go together to find out what is desire and its relationship to pleasure, and the action born of will. Right? Is all this too much? Because our life is concerned with all this: we are not talking about anything ideological, outside of life, we are talking about life itself, our living, our daily torturous, boring, lonely, desperate life. You may escape through social work or going off to some country to help somebody, but we have to understand ourselves first before we can help another. That is why I don’t want to help you, in any way, because you have to find out for yourself.	所以，你有没有注意到，西方的一些僧人当他们走在街上时，他们都是在阅读教义？他们从来不看别人，同样的事情发生。有一次在克什米尔，在印度，我走在一群僧侣的后面。那是一个美丽的乡下可爱的山，鸟，花，荡漾的绿水远处还传来长笛的演奏声。而这些僧侣只是集中精神重复念颂一些咒语因为一旦他们分心欲望就可能会乘机生起。你跟进吗？所以没有压制，没有回避没有任何方向感没有动机，也就是方向让我们一起去发现什么是欲望以及它与快感的关系，和意志所引发的行动。对不对？这一切太多了吗？因为我们的生活就是关于所有这些：我们不是在谈什么思想概念，生活以外的东西我们所谈的是生活本身，我们的生活我们每天痛苦的，无聊的，寂寞的，绝望的生活。你可以通过社会工作来逃脱或到一些国家去帮助他人但我们必须先了解自己，才有可能帮到他人。这就是为什么我不要帮你以任何方式帮你，因为你必须亲身去为自己找出来。
27:50	So desire, will, pleasure and action. Most of our actions, if you are aware of it, are directed by will: ‘I will do this, I will become that, I will not do this, I should do that’. You understand? This action of will. ‘I will meditate’. ‘I will follow that person, not another’. This will is part of our violence. And to understand that will, we must examine very closely desire, because will is the essence of desire. Right?	因此，欲望，意志，快感和行动。我们大多数的行动，如果你意识到这一点，是由意志所控制的... '我会这么做，我会成为那样我不会这样做，我应该那样做...' 你明白吗？这意志的行动。 '我会去沉思...' '我将遵循这个人，不是其他人。' 这意志是我们暴力的一部分。而要了解这个意志，我们必须非常密切地去研究欲望因为意志是欲望的本质。对不对？
29:18	What is desire? How does desire come into being? And why does it play such an important part in our daily life? Whether to have a better house, better life outwardly, inwardly to become something different – this constant striving. So let us go into it carefully, perhaps some of you may have heard the speaker explaining desire, but forget it. Forget what you have read, what he has explained yesterday or two years ago, or last year, and begin as though you knew nothing. Right? Then it is fun, at least for me it is like that. If I kept on repeating what I said ten years ago, it would be terribly boring.	什么是欲望？欲望是如何应运而生的呢？为什么它在我们日常生活中扮演着如此重要的角色？是否能拥有一所更好的房子物质上过着更好的生活内心有所改变，这不断的奋斗。因此，让我们仔细地去探讨它也许你们有些人曾经听过发言者解释欲望，但请把那些忘掉。忘掉你所读过的东西他昨天或两年前，或去年解释的东西好像你什么都不知道那样去开始。对不对？那么就很好玩至少对我来说，它是这样。如果我不断重复我十年前所说的那将是非常乏味的。
30:39	So what is desire? Is there beauty in it? Is there something precious, something that the mind clings to, to enrich it, giving meaning to life, helping the mind and the heart to flower? Not to become, to flower – you understand? I wonder if you understand that? There is a difference between the beauty of flowering and the striving to become something – you understand? Is there beauty in desire? Or is it always connected with striving, discontent, bitterness, anxiety? Are you waiting for me to tell you? Or are we working together? You understand? You understand the difference? Either you are waiting for the speaker to explain and therefore receiving, which puts me as your guru, somebody who is going to help you, which is not the speaker’s intent at all. But if we are thinking, working together, moving together, walking together, then there is no teacher and the taught. You understand? Then there is only a movement which is called learning.	那么，什么是欲望？是否有它的美丽？是不是有什么宝贵的让大脑去死守的使其丰富并赋予生活意义的能帮助大脑和心开花的东西？不是形成，是开花 - 你明白吗？我不知道你明白吗？在两者之间存在着差异，开花的美丽和形成的奋斗 - 你懂吗？在欲望之中是否存有美丽？或者它总是关连奋斗不满，苦涩，焦虑？你是否在等我来告诉你吗？或者，我们在一起努力？你明白吗？你明白那个区别吗？或者你是在等待发言者去解释所以你是在接收这使我变成你的导师，变成帮助你的某某人而这完全不是发言者的意图。但是，如果我们一同思考，一同努力一同行动，步伐一致那么就没有教者和所教。你明白吗？那么就只有一个被称为学习的运动。
33:19	Learning as we know now is accumulating infinite knowledge and acting from that knowledge. That is what we call learning: reading books, attending school, college, universities if you are lucky, or going out, acting and through action learn. You understand the difference? Both are the same. You follow this? Go to school, college, university, study, study, study, accumulate information, knowledge, and with that knowledge enter life as a lawyer, businessman, as a cook, as a carpenter, engineer, scientist, physicist, and so on. Or go out without knowledge, act and through action learn, which is the same. Right? Both result in the accumulation of knowledge, and this we call learning. Clear? Right? That is our conditioning. Our brains are conditioned to that accumulation of knowledge and action.	我们现在所知道的学习是无限知识的积累和根据那些知识的行动。这就是我们所说的学习读书，上学，入学院，进大学... .或者，如果你是幸运的话，走出去，行动，然后通过行动去学习。你明白那区别吗？两者是相同的。你跟进吗？上学，入学院，进大学，学习，学习，学习积累信息，知识并带着那些知识，走入生活成为律师，商人，厨师，木匠工程师，科学家，物理学家，等等。或者，毫无知识地走出去，行动，然后通过行动去学习它是一样的。对不对？两者的结果都是知识的积累而这我们称之为学习。清楚了吗？对不对？这就是我们的调教规范。我们的大脑已习惯于这种知识的积累和行动。
35:08	Now we are proposing something entirely different. There is a totally different kind of learning.	现在我们却要提出一些完全不同的东西。有一种完全不同类型的学习。
35:34	You see, your minds are never still, are they? May one ask? Occasionally. They are never still, still in the sense: to observe so completely, not only the skies, the heavens, and the beauty of the earth, but also to observe silently without any movement of thought the whole structure of your own mind, your own being. Then when you so observe without any motive, without any direction, without any desire, then that very observation is an insight which is not accumulation of knowledge but learning to act instantly, immediately from that which you have observed. Am I making something clear of this? No. You see, sir – oh, ladies – you see, sir, our brain is accustomed, trained, conditioned to this knowledge. Knowledge becomes all important to act. That is all we know. Right? And so our actions are always incomplete because our knowledge is always incomplete, obviously. So any action born from that knowledge must be partial – right? – with regret, with sorrow, injury, compliance, conformity, imitation, comparison. Right? Are you following all this? Now, is there an action which is not all that? An action which is not born out of remembrance? Can I go on, sir? We are asking. I say there is, the speaker says there is. That action is the instant, the immediate perception and acting. Be very careful here because most of us think we can act immediately – I am lost. I must go very carefully into this.	你看你的心永远不会平静，会吗？我可以问吗？偶尔它会。它们通常不能平静平静是指，能够完整的去观察不仅是天空，天堂，和大地之美也能默默地观察，不受任何念头运动的干扰自己的心，自己存在的整体结构。然后，当你这么毫无动机的观察时没有任何方向，没有任何欲望那观察本身就是洞察它不是知识的积累而是学习如何当下行动，立即依你所观行动于当下。我是否把这些讲清楚了吗？不。你看，先生 - 哦，女士你看，先生，我们的大脑已经习惯，被训练，被调教去依据这些知识。知识对于行动，变成非常重要。这是我们所知道的。对不对？所以我们的行动总是不完整的因为我们的知识总是不完整，这很明显。因此，任何依据知识产生出来的行动，都是局部的对不对？ - 带有遗憾，悲哀，伤害服从，顺应，模仿，比较。对不对？你在跟进这一切吗？现在，是否是有一个完全不同的行动呢？一个完全不是记忆所产生的行动？我能继续吗，先生？我们问。我说有，发言者说有。那个行动是即时的，直接的觉知和行动。在这里要非常小心，因为我们大多数人都觉得我们都能立即行动 - 我不懂要怎样讲。我必须非常小心去诠释这一点。
39:10	Do we first of all see that acting from knowledge is always limited. Right? Because knowledge itself is limited, and therefore thought is limited. Right? Any action born from that must invariably be partial. That is obvious. Therefore one asks, you are asking – not me, I am not asking, you are asking – is there an action which is totally complete, without any regret, without looking back, without looking forward, without any strain – you understand? totally, completely harmonious. There is, which is the art of observation, the art of seeing, and that is possible only when there is no prejudice, when there’s no direction, when there’s no motive, only perceiving. Let the train go by, we will go on.	首先我们是否已看清依据知识的行动总是有限的。对不对？因为知识本身是有限的因此念头是有限的。对不对？任何念头的行动都一成不变是局部的。这是显而易见的。因此有人问，你问不是我，我不问，你问是否有一个行动，它完全完整没有任何遗憾，没有反顾，没有前瞻没有任何压力 - 你明白吗？整体的，全面的和谐。那里有，观察的艺术觉察的艺术而只有在没有偏见的情况下，这才可能实现当我们没有了方向，没有动机，只有觉知时。让火车过去，我们将继续。（火车声）
40:54	Can one be free of motive, to observe? Free of directing observation, but just to observe. To observe the futility of accepting spiritual authority – I am taking that as an example. To observe it: what it has done to the human mind, what it has created in the world, the division, the hierarchical approach to life – you know, the whole structure of it, to see it completely. It is not necessary to read books, to investigate Buddhism, Hinduism, and so on, so on, Christianity, and then come to a conclusion they are all more or less the same. I do not mean that. I do not mean by analysing either. But to observe that the acceptance of spiritual authority is destructive to freedom. And without freedom there is no observation. When you observe that way, in that moment of observation, the whole nature of authority is explained, is shown, because that means your mind is extraordinarily free and has the tremendous energy and capacity to observe. And in that observation, there is freedom from authority, which is insight. And that insight is intelligence which is the essence of learning. Got it.	我们是否能毫无动机去观察？摆脱有方向的观察而只是观察。去观察那徒劳无功的接受精神权威的行为 - 我以这个作为一个例子。去观察它：它到底对人类的心做了什么它到底在世界上制造了什么分割，分裂成阶级的生活方式你知道它的整体结构，去完整地观察它。没有必要去阅读书籍去调查佛教，印度教，等等，等等，基督教然后得出一个结论，他们都或多或少是相同的。我的意义不是那些。我的意义也不是要去分析。而是去观察这对精神权威的接受对自由是具有破坏性的。而没有了自由，就没有观察。当你如此观察在观察那一刻整个权威的本质就会被诠释被显示出来，因为那表示你的心是非常的自由并且具有巨大的能量和能力去观察。而在那观察中有摆脱权威的自由，也就是洞察。而这个洞察是智慧，是学习的精华。明白了。
43:17	Have you understood, sir? I think you have. At least some of you. So. Now we are going to do exactly the same thing with regard to desire. We are not analysing desire. We are observing completely, without any direction, motive to get rid of desire, or why shouldn’t I have desire, what is wrong with desire, and so on, so on, so on. Just to purely observe the movement of desire. Right? Are we working together? That is, how does desire come into being? The objects of desire may vary, you may want a better house, somebody else wants a better wife, or a husband, or a position, or a new toy, a new guru, a new... I don’t know, whatever. So the objects of desire vary all along, all the time. We are not talking about the objects of desire, but desire itself. We are observing, and therefore we are not telling what desire is, but that observation of desire is telling us its movement. You have got it? You understand, sir? Right? Are we together in this? All right, doesn’t matter, let me go on.	你明白了吗，先生？我想你明白了。至少你们中的一些人。那么。现在我们也要以同样的方式来处理欲望。我们不是去分析欲望。我们要完整地去观察没有任何方向，动机去摆脱欲望或者，我为什么不应该有欲望欲望有什么错，等等，等等，等等。只是无染地去观察欲望的运动。对不对？我们有一同努力吗？也就是说，欲望是如何应运而生的？欲望的对象可能会有所不同你可能想要一所更好的房子，别人却想要一个更好的妻子或丈夫，或地位，或新玩具，新的大师，新的我不知道，什么都好。所以欲望的对象层出不穷，早晚不同。我们不是要去谈论欲望的对象，而是欲望本身。我们是去观察，因此我们不去讲解欲望是什么但欲望的观察会告诉我们它的运动。你明白了吗？你明白吗，先生？对不对？这一点我们有共识吗？好吧，没关系，让我继续。
45:28	We are asking: what is the source, the nature of desire? It is obviously very simple. Seeing, touching, sensation – right? Right? Seeing the woman, or the house, or the car, or this or that, seeing, visual perception, contact, touching, sensation – right? Then thought creates the image of living in that house, being with that woman or man, driving a car, sitting in the car, then desire begins. Right? Test it out for yourselves, don’t accept what the speaker is saying. Seeing these corduroys, touching it, the sensation out of it, then thought says, ‘How nice, what a nice colour that is, I wish I had those’. There begins desire. That is, where there is sensation, the operation of the senses, then thought creates the image, and at that moment desire is born. Is this clear? It is not my explanation: see it for yourself. It is so obvious.	我们在问：什么是欲望的起源，欲望的本质？这显然十分简单。看见，触摸，感觉 - 对不对？对不对？看到女人，或房子，或汽车，或这个或那个看见 - 视觉，接触 - 触觉，感觉 - 对不对？然后，念头创造了在这所房子里生活的影像与那个女人或男人相处的影像开车，坐在车上的影像，然后欲望就开始了。对不对？自己去测试它，不要接受发言者的话。看到这些灯芯绒... （笑）触摸它它引发的感觉然后念头说... '多么可爱，多么漂亮的颜色，我希望我拥有这些。' 欲望就开始了。也就是说，哪里有感觉，感官的操作念头就会制造影像而在那一刻，欲望诞生了。这清楚了吗？不是我的解释：要亲自去看见。它是如此的明显。
47:45	So, why does – please, go further – why does thought always create images? You understand? It is a very interesting point if you go into it. Why thought creates the image, or the imagination, the image of symbols, ideas, you know, the whole movement of images? The image that thought creates between two people, however intimate they are, between a man and a woman. The constant building and adding to the image. So the question is: why thought is always moving in the direction in the process of constructing images? I see that – one sees that blue shirt or the robe, whatever it is, in the window. It is a nice colour, well-cut, well-made. There, up to that point, it is all right. Right? Then thought says, ‘I wish I had that shirt’. ‘It would look rather nice on me’, and then the pursuit of that, acquiring the shirt and the pleasure of having it. You are following all this? This is very simple if you break it up.	那么，为什么 - 请再深入为什么念头总是在制造影像？你明白吗？这是一个非常有趣的观点，如果你深入它。为什么念头制造影像或想象，符号的形象理念，你知道，影像的整个运动。念头制造的两人之间的影像不管他们是多么亲密，一个男人和一个女人之间。对这影像不断的建设和添增。所以，问题是：为什么念头总是朝着那个方向去构建影像的方向？我看到 - 你看到那件蓝衬衫或长袍什么都好，在橱窗里。那是很好的颜色，裁剪精巧，制作精美。至那一刻，它还是完好。对不对？然后念头说，'我希望我拥有那件衬衫。' '我穿起来会相当好看'，然后去追求它去获取那件衬衫和占有它的快感。你跟进这一切吗？这是很简单的，如果你去打破它。
49:48	Now the question is – this is where comes learning, not accumulating but learning, which is: seeing, contact, sensation. Then thought not entering into that. You follow what I am saying? No, no. I will explain. It is natural, sensible, sensitive, the reactions are alive, seeing something beautiful, touching it – the sensation. That is natural. Right? If you haven’t that, there is something wrong with your system, nervous system, your whole body is not sensitive, alert. Up to that point, it is excellent. Then thought comes along, creates an image, then the movement of desire and the pursuit of it, the pleasure of it, the gathering of it. Right? Now the question is: why does thought create the image, and can thought, which is also sensation, realise that when this movement takes place, which is desire, conflict begins? I wonder if you understand. Right? Sir, don’t look at me. It is not worth it, but find out for yourself. Because, you see, it means never allowing thought – no, not never allowing – thought, realising the nature of the image, why it is creating the image – thought itself realising that. Then desire becomes something totally different. You understand what I am saying? Then there is no conflict in desire. Do you see this? Where there is desire, with its image created by thought, there must be the pursuit of pleasure. Right? Do you see this? And when pleasure is thwarted, either there is fear, or antagonism, or violence. That is the root of violence.	现在的问题是这就是学习的用处不是积累，而是学习那就是：看见，接触，感觉。那么，念头就没有参入。你跟进我所说的话吗？不，不。我会去解释。这是很自然的，明智的，敏感的那反应是活的，看见美好的事物触摸它，产生感觉。这是自然的。对不对？如果你不能如此，你的系统就有错误了神经系统，你的整个身体就不敏感，没有警觉。至那一刻，它是优秀的。然后，念头出现，并制造影像然后产生欲望的运动，和它的追求它的快感，它的收集。对不对？现在的问题是：为什么念头去制造影像而同时也是感觉的念头是否能意识到，当这个欲望的运动发生时冲突也一同开始？我不知道你明白吗。对不对？先生，不要看着我。这是不值得的，你要自己去找出来。因为，你看，这表示决对不让念头不，不是决对不让 - 而是当念头察觉了影像的本质知道为何它去制造这个影像，让念头本身去察觉这个。那么欲望就会变成完全不一样。你明白我的意思吗？那么欲望中就不会有冲突。你看见了吗？哪里有欲望，和念头所制造的影像那里就会有快感的追求。对不对？你看见了吗？而当快感被阻碍时就会产生恐惧，或对抗，或暴力。这是暴力的根源。
53:34	So to understand, to go very deeply into the ending of violence, and the understanding of pleasure and desire. If this process is understood, not intellectually, but actually as a movement in one’s life, then you will discover, if you go into it deeply, that enjoyment is something entirely different from pleasure. You understand? When you look at the mountains, the hills and the snow and... – not these days, unfortunately – but if you do observe it on a clear day, marvellously blue sky, the snowline, lines of the hills and the valleys and the waters and the brightness and the brilliance of a day – that is enjoyment. Right? What is wrong with that? Perfect, lovely to feel that. But thought says: ‘I hope I shall have it when I come back the next day’ – you follow? The perception of that sense of enjoyment becomes a memory, then that memory becomes the pleasure, because it has created an image of that excellent morning, and the pursuit of that excellent morning as a remembrance. Right? I wonder if you see all this.	因此要理解，要很深刻地去探讨暴力的终结和理解快感和欲望。如果这个过程被理解了不是理智上，而是实际上，作为我们生命中的一个运动那么你就会发现，如果你深入去探讨它那种享受与快感是完全不同的... 你明白吗？当你观看大山，小丘，和雪，和不是这几天，不幸的但如果你在一个晴朗的日子，在奇妙的蓝天下观察它雪的线条，丘陵，山谷和绿水的线条以及白天的光亮和辉煌，那就是享受。对不对？那有什么不对呢？那种感觉是完美的，可爱的。但念头说： '我希望第二天我回来时，我还会拥有它’ - 你跟进吗？这个享受的知觉变成了记忆然后，记忆变成了快感因为它创造了一个优美上午的影像和对这优美上午的记忆的追求。对不对？我不知道你是否看到这一切。
55:54	So the question then is, to pursue it further: that beauty of a morning, why should it be registered at all? You understand my question? There is enjoyment of that morning, the stillness, the quietness, every leaf is alive and the trees are moving – you know, the extraordinary sense of beauty of a morning. It has happened – finished. But the brain has registered it as a memory, and then thought says, ‘I must come, I hope I will have the same feeling, the excitement and the beauty of it the next morning’. You have understood up to that point? Right? We are asking: why should the brain register that event? It is finished. You have understood? The moment it has registered and said, ‘I must have it the next morning’, when the beauty of the next morning appears, you haven’t seen it for the first time. Vous avez compris? Am I explaining something?	因此，接下来的问题是，进一步去探求：一个早晨的美丽，为什么要去把它记录起来呢？你明白我的问题吗？有了那个上午的享受，它的静止，寂静每片叶子都是活的，每棵树都在摆动你感受到那个早晨的超凡之美。它发生了 - 结束了。但大脑却把它记录为记忆然后念头说 '我一定要再来，我希望我将会有同样的感觉在第二天早上，去感受同样的兴奋和它的美丽'。你已经明白达至这一点吗？对不对？我们问：大脑为什么要去记录该事件？它已结束。你懂了吗？一旦它去记录而说道 '我必须在第二天早上再次享受它’ 当第二天早上的美景出现时你并没有在第一次看过它。你明白吗？我有解释了什么吗？
57:33	So we are going into something much more difficult, which is: the enjoyment, when it is registered, then that registration is the pursuit of pleasure. Right? And not the beauty of that instant. It is a remembrance, remembered beauty, which is not beauty. You understand what I am saying? So, pleasure invariably goes with fear. Right? No? It is so obvious, sir. Shall we go on?	因此，我们将要去探讨更加困难的东西，那就是：当享受被记录时那个记录就是快感的追求。对不对？而不是那一刻的美丽。它是一个回忆，回忆中的美，它不是真美。你明白我的意思吗？所以快感总是带来恐惧。对不对？不？它是如此明显，先生。我们可以继续吗？
58:33	Fear is very, very deeply rooted in human beings. And where there is fear, there is darkness. Right? You understand this? And the human mind, including the brain, has lived with fear: fear of loneliness, fear of not being successful, fear of losing, fear of not having security, fear of love, fear of dependence, fear of attachment. We all know this. Every human being has this deep-rooted fear. And the mind has lived with it. We accept it as we accept terrorism in this present age, as we accept totalitarianism, as we accept wars, as we accept division, tribal divisions which are called nationalities, the religious divisions – we accept all these, because we daren’t question anything. And if we do question, there is fear. Right? So we are born with fear and die with fear. And that is a tragedy. We have never asked ourselves whether fear can end completely, like pain, like a disease. We know what to do with a disease, unless it is incurable. But we have never said, asked, or demanded, enquired whether fear can end completely, totally. We are asking that now. You ask that question, put that question to yourself. That is how we are thinking together. I am not asking you to put that question, you are putting that question for yourself. Fear. Is fear from something, or about something? Or, is fear something totally different from the object of fear? Is this becoming too difficult? You understand, sir? One is afraid of darkness, afraid of losing one’s job, afraid of one’s wife running away or husband chasing another woman, or afraid of being alone, by yourself, lonely. And so it’s always fear of something, from something, or about something. Right? We are asking the question: is there a fear in itself, per se? Or is it always about, from, to something – you understand? Please, ask these questions.	恐惧在人类的生活中，已经根深蒂固。而哪里有恐惧，那里就有黑暗。对不对？你明白吗？而人类的心，包括大脑，一直都生活在恐惧中：孤独的恐惧怕不成功，怕失去的恐惧怕不安全的恐惧爱的恐惧依赖的恐惧执着的恐惧。我们全都知道这些。每个人都有这种根深蒂固的恐惧。而心已经习以为常。我们接受它正如我们目前已接受恐怖主义正如我们接受极权主义，正如我们接受战争正如我们接受分割被称为民族的部落分割宗教分割 - 我们都已接受所有这些因为我们什么都不敢去质问。而如果我们去质问，就会产生恐惧。对不对？因此，我们生也恐惧，死也恐惧。而这是一个悲剧。我们从来不问自己，恐惧是否可以完全结束如疼痛，如疾病一样？我们懂得怎样去处理疾病，除非是不治之症。但我们从来没有说过，问过，或要求过咨询过，恐惧是否可以完全，彻底结束。我们现在要去问。你去问这个问题，去问自己这个问题。这就是我们共同思考的方式。我不要求你去问这个问题你要本身去问自己这个问题。恐惧。恐惧是不是来自某个东西，还是关于某个东西？或者，恐惧与恐惧的对象是完全不同的？这是不是变得太困难了？你明白吗，先生？你害怕黑暗，害怕失去工作害怕你的妻子离家出走或丈夫去追求另一个女人或害怕孤独，单身一个人，寂寞。所以它总是害怕某个东西，来自某个东西，或关于某个东西。对不对？我们在问一个问题：是否有一种本身就是恐惧的恐惧？或者，它总是关于，来自害怕某个东西 - 你懂吗？拜托，去问这些问题。
1:03:50	Is fear innate, like blood, like the cells, like smell, the hearing, the seeing? Or the nature of fear is wanting, wanting security, wanting to run away from loneliness, wanting to be something. You understand? I wonder if you are meeting my point. Are we going together? Or, fear is something that is not wanting, groping, escaping from something, either the past, or the present, or the future, but it exists by itself as long as there is movement of time and thought? I wonder if you are getting it. Say, one is afraid of loneliness, most of us probably know that. Or losing a job or losing something. The loneliness. If you are married, if you have children, as long as they are together, you never think about loneliness. It never is there. But as you grow older, your children have gone, and all the rest of it, you suddenly find yourself old, lonely, unhappy – right? And that breeds fear. Right? As one is afraid of death, something that will happen in the future, not immediately, because you are all sitting here, unless the tent collapses. So there is the avoidance of death, which is perhaps at the end of some years, which is time. Right? Right? And the thought that I might die. So is fear the result of time – you understand? – or of thought? Or time and thought are the same? You understand? One has done something in the past, and one is afraid of that, because it is not palatable, it is not nice, it is not pleasant. So one is afraid of that, coming up again, and being attacked. So the memory of that past incident, which was not pleasant, is the remembrance of something past. Right? Which is the movement of thought. And the movement of thought is the movement of time. Right? Right, sir? So is fear the movement of thought and time? I wonder if you understand this.	恐惧是不是与生俱来，像血一样像细胞一样，像嗅觉听觉，视觉？或者恐惧的本质是想要想要安全想要逃避孤独，想要成为某个东西。你明白吗？我不知道你是否明白我的观点。我们步伐一致吗？或者，恐惧是某个不想要的，摸索的，去逃避某个事物无论是过去，还是现在，或未来但它本身能够独立存在，只要有时间和念头的运动？我不知道你是否理解吗。比如说我们害怕孤独我们大多数可能都知道这个。或失去工作，或失去某些东西。孤独。如果你已婚，如果你有孩子只要他们都还在一起，你就不会想到寂寞。它从来都不存在。但当你慢慢变老，你的孩子一个一个离你而去以及所有其他的，你会突然发现自己苍老孤独，不开心 - 对不对？而那些滋生出恐惧。对不对？因为人们害怕死亡这件将会发生在未来的事情不是即刻的事情，因为你们都坐在这里除非这个帐篷倒塌。因此，我们都在回避死亡它也许是远在一些年后，也就是时间。对不对？对不对？以及自以为会死的念头。所以，恐惧是不是时间的结果你明白吗？ - 或念头的结果？或者，时间和念头其实是一样的？你明白吗？我在过去做过某件事而我害怕它因为它不好吃，不好玩，令人不愉快。所以，我很害怕它会再重来，而我会再受到攻击。因此，那个不愉快的往事的记忆是去勾起逝去的陈年旧事。对不对？它是念头的运动。而念头的运动是时间的运动。对不对？对不对，先生？所以，恐惧是不是念头和时间的运动？我不知道你是否明白这一点。
1:08:41	If I am to die now, immediately, there is no fear. Right? It is finished. But I want to live another ten years or another five years, and I hope nothing will happen in between that time. Right? So fear is time – do you realise this, sirs? – and thought. Right? No, please, don’t – see this. This is very, very important. If you once understand this, you have to understand time and thought so completely, then fear ceases totally. That is why it is very important to understand the nature of time.	如果我现在要死了，马上就没有了恐惧。对不对？它已结束。但我想多活十年，或五年而且我希望没有任何意外会发生在这段时间内。对不对？所以恐惧是时间你意识到吗，各位？ - 和念头。对不对？不，拜托，不要 - 看这个。这是非常，非常的重要。一旦你理解了这个你必须彻底去理解时间和念头那么恐惧就会完全停止。这就是为什么去理解时间的本质是那么的重要。（火车的汽笛声）
1:10:04	The train, that whistle is telling us to stop. It is very important to understand – we have got another 10 minutes – time and thought. What is time, apart from yesterday, today and tomorrow, apart from time is necessary as a means of learning language, subject and so on, time as distance to cover between here and Lausanne, that is necessary, time is necessary to cover the distance? Time as sunrise, sunset, and the darkness, evening. That is a fact. Now is there time apart from that? Apparently there is. ‘I will be’, ‘I am going to be successful’, ‘I am not now, but I will be’, ‘I am angry – give me time, and I will get over it’. So there is physical time and psychological time. Right? And I am questioning, doubting, whether there is psychological time at all. You understand? We have accepted psychological time. ‘I will become’, become the Minister, Governor, the politician – you know, become something or other, which is hope. Right? So we are questioning whether there is psychological time at all. We have accepted psychological time, which may be an illusion, though all the saints, all the religious people, all the philosophers say you must have time, time is knowledge, time is a means of achieving, psychologically. Right? We are doubting that. We are questioning whether it is so. Apparently it is so. But is it actually so? You see? Right?	那火车，那个汽笛声是叫我们停止！（众笑）那是非常重要去理解 - 我们还有十分钟时间和念头。时间是什么除了昨天，今天和明天除了时间是必要的学习语言科目，等等的工具时间作为从这里到洛桑之间的距离这是必要的，对于这段距离的行程，时间是必要的？时间作为日出，日落以及黑暗，夜晚。那是事实。现在，除了那些，还有没有别种时间？显然是有的。 '我将会是？ '我将会成功？ '我现在不是，但我将会是？ '我很生气，给我时间，我将会克服它。因此，我们有物理时间和心理时间。对不对？而我却质疑，怀疑是否真的有心理时间。你明白吗？我们已经接受了心理时间。 '我会成为？成为部长，州长，政治家你知道，成为某个东西或其他，这就是希望。对不对？因此，我们在质疑是否真的有心理时间的存在。我们已经接受了心理时间，它却可能只是一种幻想尽管所有的圣人，所有的宗教人士所有的哲学家都说，你必须要有时间时间就是知识时间是取得成就的工具，在心理上。对不对？我们却很怀疑。我们质疑它是否真的如此。表面上，它是如此。但实际上它是否真的如此？你看？对不对？
1:13:55	That is: ‘I am not and I will be’ – right? This movement from ‘what is’ to ‘what should be’, that is psychological time. And that we have swallowed, lived with it, accepted it, and that is part of our nature, part of our mind, heart, brain. I question it and I don’t accept it. That is: is there an actual psychologically becoming something? You understand? Actually. That is: ‘what is’ and ‘what should be’. Right? I am putting it very quickly. Can we move? ‘What is’ – anger, jealousy, or whatever it is, greed, loneliness, whatever it is – ‘what is’ and moving away from ‘what is’ to ‘what might be’, ‘what should be’, what is hoped for. That is time. Right? But is ‘what should be’ actual, or only ‘what is’? You’re following? The ‘what might be’, might not be! But ‘what is’ is so. You understand what I am saying? Come on, sirs! Right? It is so. If it’s so, why is the mind moving away from ‘what is’ to ‘what might be’? Why is it incapable of living, understanding, observing ‘what is’? Why is this movement away from ‘what is’? I wonder if you get this. You understand my question? We are working together? Are you following this? Why is there always in us, psychologically, not living with ‘what is’, being with ‘what is’? But moving away from ‘what is’ is time. Right? So if there is no movement away from ‘what is’, there is no psychological time at all. Get it?	这就是：'我不是，而我将会是' - 对不对？这个从'如是'变成'应该是'的运动就是心理时间。而我们已经把它吞下，忍受它，接受它那是我们本性的一部分，我们的思想，心，大脑的一部分。我却质疑它，我也不接受它。那就是：在心理上，是否真的能去转变成为某个东西？你明白吗？实际上。那就是：'如是'和'应该是'。对不对？我正在快速的诠释它。我们能否继续？ '如是' - 愤怒，嫉妒，不管它是什么，贪婪孤独，不管它是什么，'如是' 而从'如是'走向'可能是' '应该是'，所希望的。那是时间。对不对？但是，'应该是’是否真实，或只有'如是'是真实的？你跟进吗？那'可能是'，可能不是！（笑声）但是'如是'，却一定是。你明白我的意思吗？拜托各位！对不对？它一定是。如果它一定是，为什么我们的心却要从'如是'转移去'可能是'？为什么它没有能耐去生活，去了解，去观察'如是'？为什么会有这个疏远'如是'的运动？我不知道你是否了解这个。你明白我的问题吗？我们有在一起努力吗？你有在跟进吗？为什么在心理上我们总是不与'如是'同住不与'如是'共存？而是疏远'如是'，那就是时间。对不对？所以，如果没有疏远'如是'的运动就完全不会有心理时间。明白了吗？
1:17:19	So can the mind remain, hold, observe only ‘what is’ and not move away in any direction – horizontally, vertically, and so on – but purely observe ‘what is’? In that observation, there is no time at all. Right? Do it, sirs, and you will see it. That is, psychological time, which we have accepted, and if we go into it very carefully, without any reaction, without any motive, you will see what is of the greatest importance is not ‘what should be’, but ‘what is’. Then in the observation of ‘what is’... Then in the observation of ‘what is’, there is the withering of ‘what is’, the withering away of that which is, because, when you move away from it, the ‘what is’ still remains. The moving away from it is wastage of energy. Whereas observation is total attention of ‘what is’, which is the observation of complete energy. Where there is complete energy, there is complete attention, and where there is inattention, there is the movement away from ‘what is’. Have you got this? I don’t know what I have said just now. You understand, sir?	所以我们的心能不能去保持，维持，只观察'如是'而已而不是朝着任何方向去疏远它横的方向，直的方向，等等而是无染地观察'如是'？在这种观察里是没有时间的。对不对？去实践，各位，你将会看到它。也就是说，心理时间虽然我们已经接受它，但如果我们很仔细地去探讨它不作任何反应，不怀任何动机，你将会发现，实际上，最重要的不是'应该是'，而是'如是'。那时，在'如是'的观察中... 那时，在'如是'的观察中 '如是'就枯萎了它的枯萎也就是因为当你疏远它时，'如是'却仍然存在。去疏远它是能量的浪费。而观察是对'如是'的全面专注是全能量的观察。哪里有全能量，那里就有全专注而哪里有不专注那里就有疏远'如是'的运动。你明白了吗？我不知道我刚才讲了什么。你明白吗，先生？
1:19:43	This is great fun: one is jealous – that is ‘what is’. Then we say, ‘Why shouldn’t I be jealous?’ Jealousy is justified, reasoned, analysed, which are all moving away from the actual central fact of being jealous. This movement of analysis, of moving away, of justifying it, is a wastage of energy which doesn’t solve the jealousy. Right? But when there is total observation, pure observation, which means no motive to dissolve ‘what is’, so when there is complete perception, which is total attention, in that attention there is all your energy. So where there is complete attention, there is no jealousy. Only when there is inattention, jealousy begins. I wonder if you capture this. Have you got this? May we stop now?	这非常好玩：我嫉妒，这是'如是'。然后我们说，'为什么我不应该嫉妒？' 嫉妒被合理化，理性化，被探讨分析这些行动都是在逐渐疏远嫉妒这个事实的真正重心。这个分析的运动，疏远的运动合理化的运动，是一种能量的浪费它不能解决嫉妒的问题。对不对？但是如果我们去作全面的观察，无染的观察这表示毫无动机去溶解'如是' 所以当我们有完整的知觉，也就是全专注在这种专注中，包含着你所有的能量。那么，哪里有全专注，那里就没有嫉妒。只有当我们不专注时，嫉妒才会生起。我不知道你是否有捕获这些。你有所收获吗？我们现在可以停止吗？
1:21:41	May we all go together?	我们可以一起走了吗？