克里希那穆提 - 悲伤的终结会带来爱和慈悲

Krishnamurti Subtitles

SA80T6 - 悲伤的终结会带来爱和慈悲
第六次公开讲话
瑞士，萨能
1980年7月17日

0:27	Krishnamurti: We have one more talk next Sunday.	下个星期日，我们还有一次讲座。过后，我们会有五次问答的聚会。
0:52	As I said the last time that we met here, we would talk about death – sorry, on such a nice morning – the ending of sorrow and what perhaps one can come upon, what is love and compassion. That is what we said we will talk over today. And on Sunday what is meditation. Right?	正如上一次我们在此聚会时所说的我们将会谈论关于死亡抱歉，在这样一个宜人的早上悲伤的终结以及将来或许可能会遇到的，什么是爱和慈悲。这就是我们说过，我们今天要讨论的课题。而星期日的课题是什么是禅修。对不对？
1:49	We have talked quite a good deal about various aspects of life, of our daily existence, how important it is to understand ourselves and to understand the structure and the nature of the brain and the mind. Perhaps, some of you have listened and have gone into it fairly deeply, and some of you, perhaps, cursorily, superficially, and the others may say, ‘We all know this, we have read about it, we have been to Asia, India, and other countries, gathering a lot of information. And also we come here to find out what you have got to say’. It is a clear day, therefore you are going to have a lot of noise!	我们已经大量的谈论过生命的各个方面和我们每日存在的点点滴滴也强调自我了解和理解大脑结构和心的本质的重要性。也许你们之中，有一些人曾经听过并且相当深入探讨过它另一些人却只有粗略的，表面的接触而其他的可能会说... '我们都知道这一点，我们阅读过它我们去过亚洲，印度和其他国家.. 聚集了大量的信息。而且，我们来到这里，是要看看你要说什么'。（飞机声）这是一个晴朗的日子，因此，你们将会有大量的噪音！
3:42	We talked about the art of seeing, the art of listening, and the art of learning. Shall I go on in spite of that? It is a lovely, peaceful world! And if I may, I would like to talk about first the art of listening.	我们谈过观看的艺术倾听的艺术，学习的艺术。（飞机声）如此情况下，我要继续吗？这真是一个可爱的，和平的世界！（众笑）如果我可以首先我想谈关于聆听的艺术。
4:50	The word ‘art’ means to put everything in its proper place. That is the root meaning of that word. That means to have order, not only physical order where one lives, in the room one lives, but also order within oneself. This order we talked about the other day too. But there is an order in listening. We not only hear with the hearing of the ear, but also we hear much more deeply, beyond the ear. That is, we understand the words if one is speaking English or French or German or Italian, and the words are communicated to the brain, and the meaning of those words are ascertained, and either accepted or rejected, according to our conditioning. That is generally what we do. That is what we call hearing, hearing with your ears, transmitting what is said through the nerves and so on to the brain, and the interpretation of the usage of words, and accepting or denying. But there is another art of listening, that is, not only hear with the ears, but also, if one may use the word, unconsciously, deeply. I do not know if you have ever tried that. That is, to listen to the words and to find out the truth of any statement that is made by the speaker, not only intellectually, not only with considerable doubt, but also to listen without any resistance, which does not mean accepting. But to listen so profoundly, with great attention, that the very act of listening brings about a total breaking down of the pattern of the brain. I do not know if I am making myself clear on this point. Because our brain functions in patterns, whether it is a modern pattern or an ancient pattern, traditional or non-traditional, in a particular groove – religious, political, economic, social – but they never come together. That is, to listen with complete attention which in itself breaks down the pattern of the brain. You are following this?	'艺术'这个词是指使一切各安其位。这是这个词的根本含义。这意味着有秩序不仅是我们物理空间的秩序，房间里的秩序也包括自己内在的秩序。我们那一天也曾谈过这个秩序。但是，有一种聆听的秩序。我们不仅是用耳朵的听觉去听而且要更加深刻地，超越耳朵去聆听。也就是说，我们理解那些语言如果有人在讲英语或法语或德语或意大利语而这些语言被传达到大脑然后这些语言的含义被确定进而被接受或被驳斥，全根据我们的调教规范。这就是我们惯常的做法。这就是我们所说的听觉你的耳朵的听觉传递所说的话通过神经元等等，传到大脑去然后对那些字词的用法加以诠释继而去接受或拒绝。但还有另一种聆听的艺术也就是说，不仅用耳朵听，而且如果我们可以说，不自觉地，深刻地。我不知道你是否曾经试过这样。也就是说，去聆听那些话并且找出其真实性发言者的任何声明中的真理不仅在知性方面，不仅是怀着相当的疑问而且要毫无抗拒地去聆听也不意味去接受。而是非常深刻地聆听，非常专注地聆听那聆听的行动本身就会带来大脑模式的全面崩溃。我不知道是否已把这一点讲得很清楚。因为我们的大脑是依照各种模式操作的无论是现代模式或古老模式传统或非传统的依照某种惯例，宗教的，政治的，经济的，社会的但它们从来不能合一。也就是说，去完全专注地聆听这聆听本身会使大脑的模式崩溃... 你跟进吗？
9:47	Suppose, one listens to a statement as: the past – please, listen to this for a minute – the past is giving meaning to the present, and therefore the present has no meaning. The past is giving meaning to the present, and therefore the present has no meaning at all. One hears that statement not only with your ears, but also one listens to find out the truth of it, or the falseness of it, the significance of it, the depth of it. And this is not possible if you are merely intellectually comprehending. Right? If you are merely allowing the intellect to dominate, so that it reasons, logically or not logically, and comes to a conclusion. But whereas, if you are willing to listen to that statement which has just been made, you listen so completely, so that either it rings a real bell inside you, as it were, the truth of that statement, or the intellect begins to interpret what has been said. Is that... Have I made it somewhat clear? That is, the art of listening, which may be in itself the total response of the whole structure of the mind and the brain, the response totally, harmoniously, without any direction or interpretation, just the act of listening. Can we proceed from there?	假设我们聆听一个陈述，它是：过去 - 请注意听一分钟过去给当下作出定义因此当下变成没有意义。过去给当下作定义因此当下就完全没有意义了。你不仅是用你的耳朵去听那个陈述而你是用聆听去分辨它的真实或虚假，它的重要性，它的深度。而这是不可能的如果你只是在理智上理解它。对不对？如果你只是让知性去主宰不管它有逻辑或没逻辑地去推断然后作出一个结论。但反之，如果你愿意去聆听那刚刚所作的陈述你聆听得如此完整以致你真正的被它敲醒，因为它是这个陈述的真理或者你的理智会开始去诠释它的内容。现在，我不得不... 我有没有稍微把它讲明白了？这是聆听的艺术，它本身可能是心和大脑整体结构的全面反应它是完整的，和谐的没有任何指示或诠释仅仅是聆听的行动而已。我们能不能从那里继续。
12:56	First of all, let us talk over together the question whether suffering can ever end. This has been a problem for man, and not only the so-called personal suffering, but the universal suffering of mankind. The suffering, either of the so-called individual or of mankind, is the same. Suffering is the same whether it is yours, mine or another’s. We may interpret that suffering in a different way, we may have a cause for that suffering in another direction, but essentially suffering is common to all man. So it is not your suffering but human suffering. I wonder if we can tolerate that statement, because most of us are individualistic. That is, our training, our education, our culture, that we are individuals, separate from another, not only biologically, physically, but also inwardly. Our worries are different from another’s worries, our anxieties, our fears, our sorrows, our despairs are personal, ours, and nothing to do with another. And this individuality has been emphasised by the religions: individual souls being redeemed, and so on, and in the Asiatic world the individual must strive, apart from others, to reach Nirvana, Heaven, Moksha or whatever you like to call it. So there has been this conditioning, through centuries, that we are separate human beings.	首先，让我们一起来讨论关于痛苦到底能不能结束。这一直是人类的一个问题而不只是所谓的个人痛苦而是全球人类的痛苦。所谓的个人痛苦或全人类的痛苦，是一样的。痛苦是相同的，不管是你的，我的或他人的。我们可能以不同的方式去诠释痛苦我们的痛苦可能有来自不同方位的原因但基本上，痛苦是所有的人共有的。因此，它不是你的痛苦，而是人类的痛苦。我怀疑我们是否能够容忍这种说法因为我们大多数都是个人主义者。这是我们的培训，我们的教育，我们的文化认为我们是与他人分开的独立个体不仅在生理上，身体方面，而且内心也是一样。我们的忧虑与他人的忧虑不同，我们的焦虑我们的恐惧，我们的痛苦，我们的绝望都是个人的，我们的并且与其他人无关。而这种个体的理念一直都被宗教界所强调各人的灵魂被救赎，等等而在亚洲世界，个人必须自我努力与别人隔离，去达到涅磐，天堂解脱，或任何你喜欢给它的名称。所以我们已被如此调教规范几百年来，我们已是分割了的人类。
16:08	Now, is that so? And because we are separate individual human beings, we think we are free to do what we want, to follow this path or that path, that guru or another guru, follow certain ideals, and so on, so on. So, first, we must question, doubt – as we pointed out the other day – whether you are really an individual. Or it is an illusion which has been sustained constantly by the idea, the education that you are essentially different from another. We are going to question, doubt that belief that we are individuals.	现在，真的是这样吗？而因为我们是分开的人类个体我们认为自己可以为所欲为跟随这条道路或那条道路，那个大师，或其他大师遵循某个理想，等等，等等。因此，首先我们必须去质疑，怀疑 - 正如我们那天所指出一样不管你是否真的是一个个人。或者，它只是一个不断地被持续的错觉由于你的理念，你的教育，使你觉得在基本上你与别不人同。我们要去质疑，怀疑这个‘我们是个体’的信念。
17:29	The word ‘individual’ means undivided, indivisible. But we are not indivisible, we are divisible, we are broken up, fragmented, constantly in conflict. And when you examine the psychological structure of every human being, it is a constant factor, whether in the East, West or whatever country one lives in, the common factor is that all human beings go through a terrible time: misery, confusion, anxiety, despair, depression – you know, all the rest of it, whether they live in India, America or in this country. That is the psychological common factor. Therefore your psychological structure is common to all humanity. Therefore you are not a separate psychological entity. This is very difficult for most people to see this, or even to listen to it because they are so conditioned, their whole culture is based on this: individual salvation, being redeemed by a saviour, individual striving to become something, in opposition to the rest, and so on, so on.	'个体'这个词，是指没有分割的，不能被分割的。但我们并不是不能被分割的，我们是可以被分割的我们时常分裂，支离破碎不断地产生冲突。而当你去检查我们的心理结构每个人的心理结构它是一个不变的因素，无论是在东方，西方或生活在任何一个国家里，同样的因素使所有人类，经历可怕的悲惨日子：痛苦，困惑，焦虑，绝望，沮丧你知道，以及其他的苦难不管他们是活在印度，美国还是这个国家。那是心理的同样因素。所以你的心理结构是全人类共同的。因此，你不是一个独立的心理个体。对于大多数人，这却是很难理解的或甚至去聆听它，因为他们是如此的被规范他们的整个文化，是建立在此基础上个人的得救，被救世主赎回个人奋斗去成为某个东西去对抗其他的东西，等等，等等。
19:31	So, if you see by listening to this either the truth of it, or either reject it, as probably most of you will do, or find out for yourself, through observation, not through analysis, but through observation, your own conditioning, and so thereby discover how psychologically it is one. So if you are exercising your capacity to observe, without prejudice, without your conditioning, then we can go together, talk over together the suffering of mankind. Mankind is you. The world is you and you are the world. You may be physically different – tall, short, dark-haired, blonde and dark skin, black skin, white skin, you know, purple skin, yellow skin – all the rest of it.	因此，听了我的这些陈述后，如果你看到它的真实性，或者排斥它，正如你们大多数会这样做或者去通过观察，去亲自发现不是通过分析，而是通过观察去发现自己本身的调教规范，进而发现为何在心理上它是全人类的。所以，如果你是尽力去观察没有偏见，没有你的约束局限那么我们就可以齐步，共同讨论人类的痛苦。人类就是你。世界是你，你就是世界。你们可能体格不同 - 高大，矮小，黑发金发和深色皮肤，黑皮肤，白皮肤，你知道紫色皮肤，黄皮肤 - 所有其他的颜色。
21:18	So we are talking about sorrow, man’s sorrow, the universal sorrow, the sorrow of every human being on this earth. No one seems to escape from it. Either that sorrow is brought through death of another or the failure to achieve a result, to climb the ladder of success, whether in the religious spiritual world, so-called spiritual world, or in the physical world. Or losing a job, or fearing the danger of complete loneliness. All these factors contribute to sorrow: death, disease, old age, crippled – you know, all the rest of it; crippled both physically and psychologically; the neurotic and the saint. And generally, the saints are neurotic. I know it is difficult for the Christian and the Asiatic world to accept such a statement, but if you examine it closely, without any prejudice, this constant pursuit to become something, either in the physical world or in the psychological world. To become something. The something is projected by the mind as an idea, a concept, and striving to achieve that. But what is projected, what is the ideal, is constructed, put together by thought, and thought in itself is everlastingly limited. And a man who is striving within the field of limitation is either idiotic, non-observant, or some kind of unbalanced. That is the first train, we are going to have three more!	因此，我们正在谈论关于悲哀人的悲哀，全球的悲哀在地球上的每个人的悲哀。似乎没有人能摆脱它。悲哀的生起可能是由于他人的死亡或追求目标的失败攀登成功之梯的失败无论是在宗教精神的世界里所谓的心灵世界，还是在物质世界中。或失去工作，或害怕陷入完全孤独的危机。所有这些因素都会导致悲哀死亡，疾病，老年残废 - 你知道，所有其他的残障：身体方面和心理上的残障神经病人和圣人。而一般上，圣人都是神经病人。我知道那是很困难，如果要基督教和亚洲世界去接受这种说法，但是如果你去密切地考察它不带任何偏见，去考察这个不断去追求成为某个东西的行为无论是在物理世界或心理世界。去成为某个东西。这个东西由我们的心投射出来成为一种理念，概念，然后我们努力去实现它。但是那个投射出来的东西，那个理想，是由.. 念头制造出来的而念头本身却是永远都有局限的。而一个在有局限的领域内努力的人如果不是愚蠢粗心大意，就是有点不平衡了... （火车声）这是第一列火车，我们将会有多三列！（众笑）
24:42	So we are talking over together, if you will, this question of the sorrow of mankind, of which you are. And man has lived with this sorrow. There have been 5000 wars within the historical period, and you can imagine what tears, wounds, pain, anxiety, brutality, cruelty during all these 5000 years – and we are still going on. We are still going on with our tribal wars. And we also, during all these many millennia, have never been able to solve that problem, end it so completely that there is a new energy, totally different from the energy of thought, pain, suffering. So we are together, if you will, going to go into it.	因此，我们是在一起讨论，如果你愿意人类的悲哀的问题，包括你在内。而人类一直都在忍受这个悲伤。在历史上，已经有过五千次战争而你能够去想像多少眼泪伤口，疼痛，焦虑，残暴，残酷出现在这五千年内 - 而我们却仍在继续下去。我们仍在继续着我们的部落战争。而我们也是，在这几千年来从来没有能力去解决这个问题去全面的结束它，以便能够产生一种新的能量一种与念头，伤痛，苦难完全不同的能量。因此，我们是在一起，如果你愿意，去深入探讨它。
26:25	What is suffering? And why has man put up with it? Can it be ended by will? Or is there a cause for it? If there is a cause, it can be ended: what has a cause has an ending. We went into that in the previous talks. That is the law: if there is a cause, it must end, there is an ending to it. So we are first asking, as human beings, not as individuals, asking why mankind, why you and another, live with this, as with fear, as with conflict, outwardly and inwardly, we live with it, we are never free of it. And if one is aware, aware in the sense: to observe the actual sorrow that one has. Not invented sorrow, but the actual despair, the actual terrible loneliness, the sense of deprivation, the hopelessness of a life that has no meaning. You may invent the meanings, but actually, if you observe, the life as it is lived has no meaning: going to the office, factory, for the rest of one’s life, an occasional holiday, with bad weather, and this is the way of our existence.	什么是痛苦？为什么人类要去忍受它？它可以依照我们意愿被了结吗？或者，有它的原因吗？如果有一个原因它就可以被了结：如果有原因，就会有结局。我们在之前的讲座讨论过。这是法则：如果有一个原因，它就必须结束就会有一个它的终结。因此，我们首先要问，作为人类不是作为个人我们要问，为什么人类，为什么你，和其他人要去忍受这些，正如忍受恐惧，忍受冲突一样外在和内在，我们忍受它，我们从来不能摆脱它。而如果我们察觉在观察中察觉到我们实际的悲哀。不是假想的悲哀而是实际的绝望，实际的可怕的孤独被剥夺的感觉对没有意义的生命无助的感觉。你可以去发明各种生命的意义其实，如果你去观察人类的实际生活它是完全没有意义的：去办公室，去工厂就这么度过余生，一个偶尔的假日却有恶劣的天气，而这就是我们生存的方式。
29:18	What is sorrow? The word ‘sorrow’ comes also with the word ‘passion’. They are together, these two words, passion, not lust, not sexual demands, but passion and suffering go together. When you suffer a great deal, in the sense you have lost somebody whom you have loved, quotes ‘loved’, and suddenly find yourself utterly lonely, unrelated, isolated, because you have depended, attached to that person, or to something else, and that sense of attachment to a person has come suddenly to an end. You have lived together, talked together, laughed together, walked the fields and the mountains, followed the rivers, and suddenly you are left. I am sure you all know this. Then the mind, incapable of understanding this suddenness, this deprivation, seeks comfort – you are following all this? – psychological comfort: goes to church, gurus, read books, attends football – you know, they are all similar, whether it is a religious ceremony or a football ceremony. I know you will all disagree, but they are all emotional excitement, and we escape from this central issue of our losing something which we have held dear.	什么是悲哀？ '悲哀'这个词是附带着'激情'一词的。他们是一伙的，这两个词激情，不是情欲不是性需求，但激情和痛苦却是一伙的。当你在受着很大的痛苦犹如你经已失去了某个你曾经爱过的人引号的'爱' 而且突然发现那自己极度的孤独失去联系，被孤立因为你一直都在依赖，执着那个人或者别的东西，而那个对一个人的依恋感已截然终止。你们曾经一起生活，一起交谈，一起欢笑走遍田园山野，沿着溪流突然间，你被留下了。我相信大家都明了这一点。然后，心无法了解这个突变这种剥夺，到处去寻觅安慰你在跟进这一切吗？心理慰藉，去教堂，找大师，阅读书籍观看足球赛，你知道，它们都是一样的无论它是一个宗教仪式或是一个球赛开场典礼。我知道你们都不同意，但它们都是情绪的刺激能让我们逃避问题的焦点逃避我们失去珍贵的东西的事实。
32:18	And from that isolation one begins to withdraw. You are following all this? You are thinking together? Are we? Withdraw, become either bitter, lose one’s mind, if it is really a tremendous shock, or fall back on reincarnation – you know, all the rest of it. And the priests and the gurus are too willing to offer help. And you are caught in that and for ever lost. But you have not grappled or understood the root of sorrow. Right? Are we meeting each other? Are we? Right?	而因为这个隔离，我们开始变得孤僻... 你在跟进这一切吗？你有在一同思考吗？我们有吗？孤僻，可能变成苦涩反常，如果它确实是一个巨大的震撼或者，把未来寄托在投胎转世，你知道其他的种种。而那些祭司和大师们都很乐意提供帮助。而你也就身陷其中，永远迷失。但是你却没有掌握或了解悲伤的根源。对不对？我们有没有相应？我们有吗？对不对？
33:36	Is sorrow the concentration of all one’s isolating activities in life? You understand what I am saying? You are following? All one’s life, through various actions, desires, and so on, one has narrowed this enormous complex energy of life into a certain narrow groove. Which is, this narrow groove is the ‘me’ – my struggle, my happiness, my sorrow. And this tremendous energy of life has been narrowed down to a small little entity – you follow? – Mr Smith, Monsieur somebody or other, and so on, signor. And one is never aware of all that, the isolating process of daily life. Which is, through ambition, through aggression, acting for oneself, one’s own pursuit of desires that has brought this narrowness of this tremendous energy to this little point. And sorrow, is it an indication – please, listen! – that emphasises this extraordinary sense of separation? You are following this? Is it too difficult? We are not talking in abstraction, in theories, either theological or theoretical. We are talking over together the practical way of ending this business, this enormous burden that man has carried. And sorrow may be the indication that dependence, attachment is corruption. And death is also a form of corruption. I wonder if you follow all this! No. No. You are all... Move, sir! Sorry!	悲伤是不是我们所有生命中的自我隔离行动的剧烈化？你明白我的意思吗？你有跟进吗？我们的一生通过各种行动，欲望等等我们已经把那巨大复杂的生命能量缩小成一道窄槽。那就是，这道窄槽是'我' 我的奋斗，我的幸福，我的悲哀。而那生命的巨大能量已被矮化成一个小小的实体 - 你跟进吗？史密斯先生，某某绅士，其他称号，等等，阁下，等等。我们却从来没有意识到这一切日常生活里的隔离行动。这些是通过野心通过侵略为自己而作，为本身的欲望追求而行这些行动已经使得巨大的能量变成这么一小点。而悲伤，是不是一个强调 - 请聆听这种异常的分离过程的指标？你在跟进吗？这太困难吗？我们不是在谈抽象不是在谈理论，无论是神学或理论学。我们是在一起探讨结束这件事的实用方法结束这人类长期的巨大负担。而悲哀可能是向我们显示那种依赖性，执着是腐败的。而死亡也是某种形式的腐败。我不知道你有没有跟进这一切！不。不。你们都... 移动，先生。（笑）对不起！
37:34	We are uncovering slowly, bit by bit, the cause of sorrow. First of all, when another dies, there is physical shock. Right? And when that shock is over, there is the mental, emotional, psychological sense of utter, desperate loneliness. I am not inventing all this, this is one’s life. And if we do not escape, avoid, and be totally with the fact of this sense of isolation, be with it, instead of running away from it, crying, despair – you follow? – all the things that happen, and be completely attentively with the fact that one has totally, through various activities, brought about this isolation. That is the second train.	我们是在慢慢地揭露，一点一滴的揭露悲伤的原因。首先当他人死亡时，我们会感到震撼。对不对？而当这个震撼过去时，在心理上，情绪上我们内心会有极度绝望的寂寞感觉。我不是在无中生有，这是我们的生活。而如果我们不去逃避，躲避并全然去面对这个隔离的事实，接受它而不是去逃避它，哭泣，绝望 - 你跟进吗？所发生的一切并专注地去面对那个事实也就是，完全是我们自己，透过各种活动去带来这个隔离。（火车声）这是第二列火车。
39:38	So ending of sorrow is not at the moment of losing somebody – you understand? – or not being able to fulfil in something, or not trying to become something, climbing the ladder of success, either spiritual or mundane, it is not at the moment of death of someone you have liked or loved or been a companion, sorrow is not at that moment, it has begun long ago. Vous avez compris? You have understood what I am saying? It has begun long ago, long ago in the sense: all your acts have brought about this isolation, of which you are unconscious, which we take for granted. And sorrow may be the indication of what you have done. You follow, sirs?	所以悲伤的结束不是在失去某人的那一刻你明白吗？或无法去履行某件事或没有去尝试成为什么去攀登成功的阶梯，无论是精神的还是世俗的它不是在死亡的一刻当你喜欢或爱的人或伴侣死的那一刻悲哀不是在那一刻，它在很久以前已经开始。你明白吗？你明白我在说什么吗？它在很久以前就已经开始很久以前，是指你所有的行为，早已带来了这个隔离只是你没有意识到，我们都忽略了。而悲哀可能是显示你的所作所为的指标... 你跟进吗，各位？
41:09	So, can this isolating process come to an end, not at the moment of death and understanding death, and all the rest of it – the cause of this isolating movement? Is the cause of this isolating movement the idea – I am an individual, I am not the rest of mankind, I am separate, my salvation is through my own endeavour, through my own isolating enquiry, isolating activity – there is the beginning. Can that cause, which is the beginning, end there? I wonder if you understand all this? Are we going together? Not verbally, please – any person can see this verbally very clearly – but to go into the depth of it, put your heart and mind into it.	因此，这个隔离的过程能不能走到尽头不是在死亡的一刻以及了解死亡和有关的种种 - 这个隔离运动的原因？这个隔离运动的原因是不是我是一个个人的想法我不是其他的人类我是独立的，我的救恩要透过我自己的努力去获得透个我自己孤立的调查孤立的活动 - 那就是它的开始。那个原因，也就是它的开始，是否能即时结束？我不知道你是否明白这一切？我们步伐一致吗？不是在口头上，拜托在口头上，任何人都可以很清楚地看到但我们是要深度的进入它，把你的心和脑完全投入。
42:48	Can there be an action which is not isolating? You understand what I’m saying? Any action. That action can only take place when one understands the nature of love – you are following this? Not the love of a guru, or a God, or books, and your wife – love. Which is, in which there is no sense of jealousy. Right? How can a man who is aggressive – or a woman – know what love is? Right? How can a man who is ambitious, concerned about himself, his progress, his unhappiness, his fears – you follow? – concerned about himself, how can he love? And there is this Asiatic idea, and also perhaps it exists too here, it does, which is surrender yourself to God – you understand? Or surrender yourself to the guru, the vanity of the guru – you understand? You are following all this? Which means, truth is not so important, as your surrendering yourself to an image that the mind has created. Your guru, whether he calls himself, all the rest of it, is a concept in your mind, an image which you have created, what a guru should be. Right? And he naturally plays up to that image. Oh, you are all such children.	我们可能有一个不孤立的行动吗？你明白我的意思吗？任何行动。那个行动只能在当一个人理解了爱的本质之后 - 你跟进吗？不是大师的爱，或神的爱，或书籍的，你的妻子的 - 爱。那个爱，在其中没有嫉妒的感觉。对不对？一个具有侵略性的男人 - 或女人 - 怎么能知道什么是爱？对不对？一个雄心勃勃的男人非常关心他自己本身，他的进展，他的不快乐，他的恐惧你跟进吗？ - 非常关心他自己，他又怎能去爱？而在亚洲有这样的想法或许在这里也有它的存在，有的那就是把自己交给神去管 - 你明白吗？或者交给大师去满足上师的虚荣心 - 你明白吗？你在跟进这一切吗？这意味着，真理并没有那么重要因为你把自己交给一个影像你的心所创造的影像。你的上师，无论他如何称呼他本身，以及他的一切都是你的心中的一个概念一个你自己创建的影像，一个大师所应有的形象。对不对？而他自然能够好好地扮演那个形象。哦，你们都是这般的儿童。
45:45	So, is there an action which is not born out of desire? I went into that the other day, into the whole movement of desire, which means: is love desire? No, no, don’t say no – that’s easy to say no. But to discover it, understand the nature of desire, with all its images, and the ending of the images, that is to see that desire in not love. And pleasure, whether that pleasure be the pursuit of God, social service, or helping another, and so on – basically, deeply, the pursuit of pleasure – that pleasure is not love. Right? Are you willing to follow so far? Or your sexual pleasure, the pleasure of being somebody in the world, the pleasure of being able to achieve something inwardly, holding on to some experience, through drugs, through alcohol, through some kind of hypnotic presence of your guru, and having an experience, and holding on to that experience which gives you pleasure – all that – is that love? Will we go together into this? This is your problem. You sit there, listen, agree, see the logic of it, see the sanity of it, the reasonableness of it, the intellectual comprehension of it, but when you leave here, this tent, you are back again in the old game. So you are willing, as a human being, to carry on this burden of sorrow. Right? And a mind that lives in sorrow can never be free. You understand? And it is only a mind that is totally free from sorrow will know what compassion is.	那么，有没有一种不是欲望所产生的行动？我在那一天探讨过这个探讨过欲望的整个运动，那是否意味着爱是欲望吗？不，不，不要说不 - 说不是很容易的。而是要去发现它，去了解欲望的本质包括它所有的影像以及这些影像的了结也就是去看清欲望不是爱。而快感无论是追求上帝的快感，社会服务的快感或帮助他人的快感，等等基本的，深入的，快感的追求那些快感都不是爱。对不对？到目前为止，你是否还愿意跟进吗？或者你的性快感成为国际名人的快感在内修方面学有所获的快感持续某种体验透过药物，透过酒精透过你的大师当场的催眠效能而有了那个体验并执着那个体验它给你快感 - 所有这一切，是爱吗？我们能不能一起去探讨这呢？这是你们的问题。你们坐在那里，聆听，同意，看到它的逻辑看到它的理智，它的合理性它的知性理解，但是当你离开这里这个帐篷，你又回到你的老游戏中去。所以，作为一个人你愿意继续去扛这悲伤的负担。对不对？而一个生活在悲伤里的心，永远都不可能自由。你明白吗？而只有一个完全摆脱悲伤的心才会知道什么是慈悲。
49:34	The act of compassion is the act of intelligence. We mean by that word not the intellectual capacity of discernment, to distinguish, to reason, to judge, to weigh – all that is the capacity of the intellect. So intellect has its own intelligence. You are following this? But we are talking of a totally different kind of intelligence. The ordinary intellectual intelligence we all have, more or less, because we are supposed to be educated, read books, clever at argument, opposing one opinion against another, and so on. But where there is compassion, the intellect has very little part. Where there is compassion, which comes into being without your inviting, it comes into being when there is the ending of sorrow. The ending of sorrow is the beginning of wisdom and therefore intelligence. You understand all this? No, you don’t do it! You are probably – I hope not – persuaded by the speaker, dominated by his presence, which is nonsense. But if you really go into this very deeply, you will find, your energy, which is being dissipated now in idealistic actions, in individual narrowing down of action, all that wastage of energy is making the mind shallow, not allowing the capacity which the brain has, immense capacity, psychologically, making that psychological structure become more and more narrow, shallow.	慈悲的行为是智慧的行为。我们所说的那个词不是能识别的知性能力分辨，推理判断，衡量 - 所有这些都是知性的能力。因此，知性，有其本身的智慧。你在跟进吗？但我们所谈的却是一种完全不同的智慧。普通的知性智慧，我们或多或少都会拥有因为我们应该都有受过教育，看过书强于争辩，以一种意见去反对另一种意见，等等。但是，哪里有慈悲，知性就变得不重要。哪里有慈悲，它是自然生起无需你的邀请，它会应运而生在悲伤被了结之时。悲伤的结束是慧心的开始，因而有智慧。你明白这一切吗？没有，（笑声）你没有去做！你也许是 - 我希望不是 - 被发言者说服了被他当场支配，这是荒谬的。但如果你真的非常深入地去探讨它你会发现，你现在消散的能量被浪费在空想行动中使个人逐渐狭隘的行动中所有这些能量的浪费使头脑变得肤浅不让大脑发挥潜能，巨大的潜能在心理方面，使我们的心理结构变得越来越狭窄，肤浅。
52:59	So compassion goes with intelligence and wisdom, which is the very nature of intelligence. When there is that intelligence, you can argue, logically, sanely, but with the quality of compassion – you understand? No, you don’t.	因此，慈悲与智慧和慧心是一伙的是智慧的本质。一旦你拥有了智慧，你的议论就会有逻辑，合理而且充满慈悲 - 你明白吗？不，你不知道。
53:29	So, love, compassion, and the ending is death. Do you get this? No. You see, your minds are not quick enough. You always want explanations. We don’t see immediately the beauty of that statement. We are going now to enquire into what is death. I don’t know... one doesn’t know if you are interested in this enquiry. Some people say, ‘I hate death’. ‘I hate poverty’ – the gurus say this. And now, when there is little noise in the air, we can now consider what is death, because all of us have to face it, whether you are old or young or crippled, or living in great luxury, money, and all the rest of it, the saints and the common man, and the pope and the little priest in the parish village, they all have got to face this. Even Marx had to face it. The Communists have to face it. The psychologists have to face it. So, being ordinary human beings, not professionals, because then those people who are professionals are already committed: professional gurus, professional priests, professional psychologists, professor – they are already committed, and therefore when you are committed, tied, you are already corrupt.	所以，爱，慈悲，以及终结，是死亡。你明白吗？不。你看你的大脑还是转得不够快。你总是要求解释。我们不能立即看到那个说法的美。现在我们要去咨询什么是死亡。我不知道我不知道你对这个咨询是否有兴趣。有些人说 '我讨厌死亡。' '我讨厌贫穷' - 大师们都这么说。而我们现在可以，在少许噪音的气氛下我们现在可以去考虑什么是死亡因为我们都必须去面对它不管你是年老还是年轻，或残障或者生活非常奢华，拥有金钱和其他圣人和普通人以及教皇和教区乡下的小祭司他们都必须去面对它。就连马克思也不得不面对它。共产党人必须面对它。心理学家必须面对它。所以作为普通人不是专业人士因为那些人那些专业人士已有所承担：专业大师，专业祭司专业心理学家，教授他们已有所承担，因此，当你有所承担被捆绑，你已经腐败。
56:08	So we are going to enquire: what is death? That means, what is death, of which mankind from the beginning of time has been frightened? What is an ending? You understand my question? An ending. The ending of smoking, the ending of drug-taking, the ending of drinking alcoholic stuff, the ending of something or other – the ending. You understand my question? Do we ever end anything? Or continue the pattern in different colours? I give up this pattern and take on another pattern. I give up this conditioning, take on another conditioning. I go from one psychologist to another psychologist, the latest psychologist with a new set of words. So, is there ever an ending to anything in our life? Please, enquire with me, don’t just sit there and just listen – find out. Or there is a constant continuity of the same thing in different directions? Do you end anything without any motive? You understand what I am asking? Without the action of will – ‘I will end’. Enquire. Have you naturally given up, ended something which gives you delight? You understand my question? You will end something which is painful very easily, but will you end something which gives you great pleasure, without any motive, without any action of will, without a projection and accepting that projection – you follow? The ending. And death is the ending.	因此，我们要去咨询：什么是死亡？也就是说，什么是死亡人类有始以来就一直恐惧的死亡？什么是结束？你明白我的问题吗？一个终结。吸烟的结束，吸毒的结束喝酒精饮料的结束某个或其他事物的结束 - 终结。你明白我的问题吗？我们有没有结束过任何东西？或以不同的颜色继续同样的模式？我放弃了这种模式，却采取另一种模式。我放弃了这个规范，却接受其他的调教。我从一个心理学家到另一个心理学家从最新的心理学家那里获取一组最新的词汇。因此，在我们的生命里，到底有没有任何事物的结束？请和我一同去咨询不要只坐在那里，只是听而已 - 去找出答案。或者，有一个不变的延续朝着不同的方向延续相同的事物？你是否会毫无动机地去结束任何东西？你明白我在问什么吗？毫无意志行动去说，'我将结束'。去咨询。你是否曾经很自然地去放弃，结束某些让你快乐的东西吗？你明白我的问题吗？你会很轻易地去结束令你痛苦的东西但你是否也会去结束给你快感的东西无需任何动机，无需任何意志行动无需一个投影，也无需去接受这个投影 - 你跟进吗？这种终结。而死亡就是这种终结。
59:37	Say, for example, you are attached to something: attached to your wife, to your girlfriend, to a boyfriend, and so on, so on. To a belief, to a dogma, to a ritual, to a theory, to an experience – attached, holding on, clinging. Will there be a natural, easy ending of that attachment? Without conflict, without asking ‘Why should I?’, not rationalising it, but just giving it up, letting it go. Will you do it? No. Of course not. If you told your wife, or your girlfriend, ‘I am sorry, I am no longer attached to you’, she will tell you, ‘To whom are you attached? Have you another girl?’ – you follow?	比如说，你执着某个东西执着你的妻子，你的女朋友执着男朋友，等等，等等，等等。执着某种信仰，某个教条，仪式，理论某个经验 - 执着，死抱着，死缠不放。那个执着到底有没有一种自然的，轻松的终结呢？没有冲突，没有‘为什么要这样做’的疑问？不须去合理化它，而只是舍去它，放下它。你会这样做吗？不。当然不会。如果你告诉你的妻子，或你的女朋友... '我很抱歉，我不再执着你’ 她会跟你说'那你执着谁呢？' '你有另一个女人？' - 你跟进吗？
1:00:56	So, find out, while living, so-called living, with all the travail of life, whether you can end something happily, easily, without any conflict. If you don’t, naturally – and this is not a threat because it is absurd – naturally, you will be afraid of death. And what is death? You follow my question? What is this death, of which human beings are so frightened? Everybody is frightened about this thing, even Brezhnev, I am quite sure. Everybody wants to continue. The continuity is what has been – right? – modified. But it is the same movement of constant continuity of that which has been modified. Right? That is our life: the jobs, the conflicts, the wars, the misery, the confusion – that is our living. And we cling to that. Which is, to cling to our consciousness – you are following this? – this consciousness which each one of us thinks is totally different. Right? You are following this? This consciousness is made up of its content. Right? You are following all this? The content is your belief, your dogmas, your rituals, your culture, your knowledge, your despairs, depression, your uncertainty – which is common to all mankind. Right? So, your consciousness is the consciousness of mankind, psychologically. And the mind, or the brain, clings to that because in that there is security. It is afraid to let go, because you don’t know what is going to happen.	因此，去找出到底在生活当中，所谓的生活充满劳苦辛酸，你能否去结束某个东西愉快地，轻松地，没有任何冲突地去结束它。如果你不能，自然这不是一个威胁，因为那是荒谬的自然你就会怕死。而死亡又是什么呢？你理解我的问题吗？人类如此害怕的死亡到底是什么？每个人都那么害怕这个东西甚至是勃列日涅夫，我相当肯定。每个人都希望能够继续。那个延续是经过 - 对不对？ - 修改的。但它还是相同的运动经过修改的不断延续的运动。对不对？这就是我们的生活我们的工作，冲突，战争我们的苦难，混乱，也就是我们的生活。而我们死抱着它不放。也就是，死抱着我们的意识... 你跟进这些吗？我们每个人都以为这个意识是完全不同的。对不对？你跟进这些吗？这个意识是由它的内容所组成。对不对？你有在跟进这一切吗？它的内容是你的信仰，你的教条，你的仪式你的文化，你的知识，你的绝望，沮丧你的不确定性 - 这些都是全人类共同的。对不对？所以你的意识是人类的意识在心理上来说。而你的心，或大脑，却执着那些因为它们使你觉得有安全感。你不敢把它们放下因为你不知道什么将会发生。
1:04:16	So we say, one of the factors of the content of our consciousness, human consciousness, is attachment. I am sorry to repeat that. Because that is what is our basic conflict. The Communist is attached to his Marxist ideals, the Catholic to his, all the rest of it. The idealists, the believers, the people who have experience, holding on to that. That is the content of our consciousness, whether you are a scientist, psychologist, or a guru, or the latest pope.	所以我们说，我们意识内容的因素之一人类意识内容的因素，是执着。我很抱歉又再重说一遍。因为那正是我们的基本冲突。共产党人执着他的马克思主义理想天主教徒执着他的宗教，以及其他。理想主义者，各类信徒，有过体验的人都执着他们的信念。这就是我们的意识的内容无论你是一个科学家，心理学家还是大师，或是最新的教皇。
1:05:18	And if you take one of the factors, one of the things in this consciousness, which is attachment, or take anything which is acute and close to you, then find out if it can be ended. Not struggle – you follow? – ‘I must end it in order to get something else’, and all that stuff. End it. You can’t argue with death, which is, the ending. There is a marvellous story in the Upanishads of India. I won’t go into it because it is a very good story, we have got very little time. You want to go into it, that story? Of course, of course. Anything to divert us, move away from ourselves!	如果你把其中的一个因素在你的意识中的一个内容也就是执着或着任何对你是严重的，亲切的事物去探讨它是否可以被了结。不是挣扎 - 你跟进吗？ '我必须结束它，以便能获得其他的东西’，诸如此类的想法。结束它。你不能与死亡谈判它是，终结。在印度的奥义书里，有一个奇妙的故事我不会去讲述它，因为它是一个非常好的故事我们却只有很少的时间。你们要听它，这个故事？当然，当然。（众笑）任何可以把我们转移，疏远自己的东西！
1:06:53	A Brahmana – you know what a Brahmana is? Of course – in India, in the ancient days, was giving away everything he had. It used to be an old tradition that when you have gathered some things for five years, through work – all that – after five years you must give everything away – you understand? Do it! Which means, never gather anything – right? – so that you have nothing to give away. He is giving away his cattle, his house, various things, and he has a son. The son comes to him and says, ‘Father, you are giving away everything, to whom you are going to give me? And the father says, ‘Please, go away, you’re too childish, don’t ask this question’. But the boy comes back several times, and ultimately he says, ‘Father, tell me, to whom are you going to give me?’ The father by now is very angry and says, ‘I am going to send you to death’. And being a Brahmana, he must keep his word. So he sends the boy away. That’s the fourth train – third, fourth. So the boy goes from one teacher to another on the way to death. One guru, one teacher says, ‘You live after death. Through many lives you ultimately come to the highest principle’. And he goes to another teacher and says, ‘I am going to the house of death, what is thereafter?’ ‘There is nothing after. This is annihilation’. So he goes on and ultimately arrives at the house of death. And when he arrives, death is absent. You understand this? See the beauty of it, sir. You understand? Death is absent, so he waits for three days. So on the third day death comes and says, ‘As you are a Brahmana, I apologise for keeping you waiting. And since you have come this long distance, I give you, I offer anything you like. Women, palaces, wealth – anything you want’. And the boy says, ‘I may have all those, but at the end of it I will meet you’. Right? ‘You will always be there, whatever gifts you give me, you will always be there’. And death says, ‘You are a marvellous person to avoid all this and seeking truth’. So he goes into the question – I have not read the story myself, people have told it to me – he goes into the question of time, self, and the ending of the self. You understand? That is the story. Sorry it peters out! But that is the story.	一个婆罗门 - 你知道什么是婆罗门，当然，在印度在遥远的古代，他正在把他拥有的一切舍去。这种做法曾经是一个古老的传统当你已经收集了某些东西五年以上透过工作，所有的方法五年后，你必须把所有收集来的都舍出去 - 你明白吗？去实践！（众笑）这意味着，不要收集任何东西... 对不对？ - 那么你就没有任何东西需要舍去。他舍去他的牛，他的房子，各种各样的东西而他有一个儿子。他的儿子前来，对他说... '爸爸，你舍去了一切东西你要把我舍去给谁呢？而他的父亲说... '请你走开，你太幼稚了，不要问这个问题'。但是，这孩子还是再回来几次，最终他说... '爸爸，告诉我，你要把我舍给谁呢？现在，他的父亲已是很生气，于是他说... '我要把你送给死亡'。而作为一个婆罗门，他必须遵守诺言。于是他把男孩送走了。（火车声）这是第四列火车 - 第三，第四（笑声）。于是，在走向死亡的旅程中，男孩不停地从一个老师处转到另一个老师处。一位大师，一位老师说，'你死后还还是活着的？ '你将通过多次的人生，最终会成就最高原则'。过后他去见另一位老师，对老师说... '我要到死亡之房去，之后将是什么？' '之后什么都没有。那是断灭'。于是他继续前去，并最终到达死亡之屋。而当他到达时，死亡却没有在。你明白吗？看看它的美，先生。你明白吗？死亡没有在，所以他在那里等了三天。第三天，死亡回来了，它说... '由于你是婆罗门，非常抱歉让您久等了？ '既然您远道而来我要送给您，提供给您任何您喜欢的东西。' '女人，宫殿，财富 - 任何你想要的东西'。而男孩说... '我可能会拥有所有这一切，但在最后，我还是会遇见你'。对不对？ '你会永远在那里等待无论你给我什么礼物，你永远在那里等待'。而死亡说，'您是个了不起的人要避免这一切，去追求真理。于是他就去探讨那个问题我自己没有看过这个故事，是人家告诉我的他去探讨时间，自我，以及结束自我的问题。你明白吗？就是这个故事。对不起，它有始无终！（笑声）但是，就是这个故事。
1:11:20	So we are asking: can we give away anything that we hold dear? And is there a continuity – please, will you go with me a little while, you aren’t too tired? – is there a continuity of me, the ego? You understand? The me. I die, through disease, old age, accident, doctors, the yoga teachers. At the end of it I die. And the Hindus have thought, the ancient people of India: say, there is you, who will continue, life after life, life after life, going through various stages of suffering, etc.? Ultimately you will reach the highest principle. Right? That is what is called reincarnation, to incarnate over and over again. But we are asking: what is this thing that will continue? You understand my question? What is this thing, ‘you’, what is the ‘you’? Is it an actuality? Or something put together – your name, your form, your culture, your character, your dependence, your sorrow – you follow? – put together. That which has been put together can be undone. You understand? I wonder if you understand this? That which has been put together by thought. Right? I am K. I have this. I am that. I am popular, etc., etc. Follow? All that is put together by thought. Right? The thought which has created the image of me. The me is the image, opposed to your image. Please, follow logically, this is so.	所以我们问：我们可以放弃我们珍贵的东西吗？而是否有一种延续拜托，请你再跟进一会儿，你不是太累吧？是否有我的延续，自我的延续？你明白吗？那个‘我’。我死了，由于疾病，年老，意外医生... （笑声）瑜伽教师。在它结束时，我死去。而印度教徒认为，印度的古人说有一个你会去延续，一世接一世，生生世世经历各种阶段的痛苦，等等最终你就会达到最高原则。对不对？这就是所谓的轮回不断地一遍又一遍轮回。但是，我们问：这个不断延续下去的东西是什么？你明白我的问题吗？这是什么东西，'你' 什么是这个'你'？它是一个现实？还是某个被组合起来的东西你的名字，你的形状，你的文化，你的性格你的依赖，你的悲伤 - 你跟进吗？被组合起来。那个被组合起来的东西也就可以被拆散。你明白吗？我不知道你是否明白这些？那个被念头组合起来的东西。对不对？我是K。我有这个。我是那个。我很受欢迎，等等，等等。跟进吗？所有这一切都是由念头组合起来的。对不对？念头创造了我的影像。 ‘我’是那个影像，与你的影像不同。请根据逻辑跟进，就是这样。
1:14:58	So this thing that has been put together by thought, and when thought ends, the thing that has been put together naturally dissolves. So before I die, can I, living, dissolve this thing? Vous avez compris? You have understood? Not at the end, that is very cheap. That is common to all of us – death. Therefore that is very, very common, ‘vulgus’, common. But whereas this thing that has been put together, by thought as culture, by thought as a name, by thought as a character, the image that thought has built for eighty, ninety, fifty, thirty, or one hundred years, that image is the consciousness. Right? You are following this? That consciousness with its content can be ended while I am living. Which means, while I am living I am dying. I wonder if you see this? You understand, sir? One doesn’t wait for death to come at the end of time, but to live with death, which is the ending. Then when there is that real... With the ending of that, there is tremendous energy.	因此，这个东西是由念头组合起来的而当念头结束时这个组合起来的东西自然就消溶了。所以，在我死之前，我可以，在还活着时，消溶这个东西吗？你明白吗？你懂了吗？不是在终结时，那是非常低级的。那是我们共同的，死亡。因此，那是非常非常普通的 '群众'，（笑声）很常见。但是，然而这个组合物是由念头所造，成为文化，成为一个名字成为一个人物，这个影像由念头所创造经历八十，九十，五十，三十，或一百年这个影像是意识。对不对？你跟进吗？这个意识连同它的内容是可以被了结的，当我还活着时。这表示，当我还活着时，我在死亡。我不知道你是否看见了吗？你明白吗，先生？我们不用在时间的尽头，才能等到死亡的降临而是可以带着死亡而活，这就是终结。然后，当有了真正的... （火车声）随着那个终结，我们会有巨大的能量。
1:17:20	Asseyez-vous, je vous en prie. Qu’est ce que vous voulez? What are you trying to... Qu’est ce que vous voulez, madame?	请你坐下来，拜托。你想要做什么？你想做什么... 你到底要做什么，夫人？
1:17:49	You see, with the ending of that, the cause of sorrow is this. And with the ending of it, there is compassion, and with it comes intelligence. And if you want to go much further, – not you – penetrate much further, which is the beginning of meditation, which we will go into on Sunday. Right? May I get up and go?	你看，随着那个终结悲伤的原因 - 就是这个。随着它的终结，就会有慈悲而随之而来的是智慧。而如果你想更进一步不是你 - 穿透得更深那就是禅修的开始我们将在星期日探讨它。对不对？我可以起身走了吗？