克里希那穆提 - 第二次问答会

Krishnamurti Subtitles

SA81Q2 - 第二次问答会
瑞士，萨能，1981年7月30日

0:12	Krishnamurti: Are we dressed normally, or are the others dressed abnormally?	克里希那穆提：我们的穿着正常吗？还是其他人的不正常？
0:37	Again, there are many questions. Every day they are piling up, and we cannot possibly answer all those questions. It would probably take a couple of months, but I am sure you wouldn't like to sit here, nor I, for a couple of months answering these questions.	问题还是很多。每天都有一大堆问题，我们不可能所有问题都回答。那可能得答上几个月，但你我肯定都不愿意几个月坐在这里来回答这些问题。
1:06	As we said yesterday, the answers are not important but the questions are, whether we put those questions seriously or flippantly or casually. If the questions are put seriously, a problem that really is disturbing one's mind and one's heart, then those questions are worthwhile answering, or enquiring into those questions. So please, we have chosen some of the questions, not according to what we like or dislike, but which may be worthwhile discussing, going into generally. And in reading these questions, we are together examining, not only the questions but the outcome of those questions, and whether it affects our daily life, which is what matters.	正如我们昨天所说，重要的不是答案，而是问题，这些问题，我们是认真地，还是随意地提出来的。如果是认真提出来的，问题真的令人困扰，那么这些问题就值得回答，就值得探询。因此，请注意，我们选择的一些问题，不是根据我们的好恶，而是看它是否值得做一般性的讨论和探究。我们读这些问题时，不仅要一起来检视这些问题本身，而且还要调查问题的后果，看它是否会影响我们的日常生活，这才是最重要的。
2:58	1st Question: I have a son whom I dearly love. Can I prevent the world from corrupting him? How can I give him a right education?	问题一：我有个儿子，我非常爱他。我能阻止社会对他的腐蚀吗？我怎样才能让他得到正确的教育？
3:15	I hope this question interests you. I have a son whom I dearly love. Can I prevent the world from corrupting him? How can I give him the right education?	希望你对这个问题感兴趣。我有个儿子，我非常爱他。我能阻止社会对他的腐蚀吗？我怎样才能让他得到正确的教育？
3:43	They are discovering, the scientists, and those who are concerned with babies and children, that babies are very alert, learn, are watchful. And they can know or realise or sense when the mother is liked or disliked by others. They are testing all this out, especially in America. And from the moment he is born, or she is born, the parents are already conditioning him. The parents, their relatives, the people around him are already shaping his mind, his brain. And so, from the moment he is born, conditioning takes place. And as he grows older this conditioning is strengthened by the society he lives in, by the parents, by other boys and girls and so on. And in schools, colleges, university, if they are lucky enough to go to universities, the conditioning academically goes on. Knowledge has become extraordinarily important, to act skilfully to earn a good livelihood in daily life. And most of the parents, educators are concerned that their children, the students, the college graduates and so on, pass academically with high marks. They neglect, both, the parents, the educators, totally, the whole psychological world of the student. So when we ask, what is right education, is it not, not only academically to have a good brain, to know the world in which we live, the whole technological development, learn all about it skilfully, so that he can have a good job and so on. The parents are concerned that he should quickly marry and settle down, that is a job, with a wife, and screwed down for the rest of his life. That is what the parents are concerned with.	科学家们和那些关心婴儿和儿童的人发现，小孩儿非常机敏，善于学习，也非常警觉。别人喜不喜欢妈妈，他们都可以知道、感觉到。特别是在美国，他们在进行这方面的全面测试。而孩子从出生的那一刻起，父母就已经在训练他了。他们的父母、亲戚、他周围的人就已经在塑造他的思想，塑造他的大脑。因此，从他出生的那一刻起，条件作用就发生了。随着他的年龄增长，他所生活的社会、他的父母、其他男孩和女孩等都会加强这种条件作用的影响。而在中小学、专科院校和大学里 ——如果他们能有幸上大学的话—— 他会继续受到学术训练。知识变得格外重要起来，这样才能在日常生活中，安逸舒适、游刃有余。大多数家长和教育工作者关心的是让他们的孩子，让学生，让大学毕业生等高分通过学业考试。父母和教育者，都完全忽视了学生的整个心理世界。因此，当我们问，什么是正确的教育时，意思是不是不仅要在学术上头脑清楚，了解我们所生活的世界，了解整个技术进展，对所有这些了然于胸，以便找到一份好工作等等。父母关心的是，让他尽快结婚、安家，也就是有份工作，有个妻子，守着这些过一辈子。这就是父母们所关心的。
7:36	And society is concerned that he should be a good citizen, accept more or less things as they are, both religiously, politically, economically, and status quo should remain. The Conservatives politically on the right only want to conserve, and the Liberals and Labour, left, want to change things. So the battle goes on between the political parties, and the poor child who has grown in this chaotic world doesn't quite know what to do, what to think, and slips into something quite easy, which is to have a family, job, and for the rest of one's life, for fifty, sixty years go on, to the office, and back and forth. This is what we call education. This is what is happening actually in the world, whether in America, or here or in India or Asia. And apparently the vast majority of human beings throughout the world seem satisfied with things as they are. Or dissatisfied because you have no money, you want a better position, more power, money, and when you get money, power, position, the world is quite safe, though there are terrorists whose function is to terrorize.	而社会关心的是，他应该做个好公民，多多少少接受现状，无论是宗教、政治还是经济，都应该维持现状。在政治上，右翼保守党只想维持现状，而左翼自由党和工党则想改变现状。因此，各政党斗争不断，而这个可怜的孩子，生长在这个混乱的世界，不太懂得该做些什么，该想些什么，于是他很容易就会随波逐流，也就是组成家庭，找份工作，在余生当中，在今后五、六十年里，上班、回家，如此往复。这就是我们所谓的教育。这就是世界上实际发生的事情，无论在美国，在这里，还是在印度或亚洲。显然，世人似乎大都满足于现状。也有人不满意，因为你没有钱，你想要更高的地位，更大的权力，更多的钱，你要是有钱、有权力、有地位，那么世界对你就是相当安全的，尽管有恐怖分子，而他们的作用就是制造恐怖。
9:45	Now, what is right education? Knowing all this is going on around the child, around the student as he grows up, that the mother and the father are concerned with themselves, with their careers, with their ambitions, with their separate successes, and so where does the child come into all this? Obviously, as in Asia, if one has watched, the babies are cuddled, held by the mother closely. They have no nursing homes, nor batteries of children in a hospital. There, being very, very poor, the children have to remain with the mother, there is no Social Security, therefore they must have more children, more children are necessary to earn a livelihood when they are old, because there is no Social Security in the East. So the pattern is repeated over and over and over again.	现在，什么是正确的教育？我们知道在孩子、学生的成长过程中，他们周围所发生的这些事情，我们知道，父母们关心的就是他们自己，他们的事业，他们的野心，他们各自的成功，那么，他们什么时候才能关心孩子呢？显然，在亚洲，如果你观察过的话，婴儿是由母亲紧紧抱在怀里的。他们没有疗养院，也没有医院来照顾大群的孩子。那里的人非常非常贫穷，孩子们必须留在母亲身边，又因为没有社会保障制度，他们不得不多生孩子，要想能够老有所养，就必须多生孩子，因为东方没有社会保障制度。于是，社会就不断地重复这种模式。
11:16	Now, the questioner asks: if the parent loves his child and what is right education? You cannot possibly keep the child at home and educate him because he will meet other children, and the group instinct is so strong, they will condition him in spite of you. You may talk, urge, point out all the conditioning, the absurdities, the cruelties, but the spirit of the gang, the group, the other children, have far greater influence as one observes, on your particular child. Right? These are all facts. If one is aware of all this, wars, brutality, the emphasis on acquiring knowledge academically, and each one wanting to find a job which would be comfortable, give him some assurance, and the whole process of that is modern education.	现在，提问者问：如果父母爱他的孩子，那么，什么是正确的教育？你不可能把孩子一直留在家里教育，因为他会遇到其他孩子，而群体本能是非常强大的，无论你怎样教育，他们还是会影响他。你也许会和他谈，敦促他并给他指明那些影响及其荒谬、残酷之处，但据观察，伙伴们的思潮对你那孩子的影响要大得多。对吗？这些都是事实。如果一个人意识到这一切，既包括战争、暴行，也包括对于学术知识的重视，每个人都想找份舒适的工作，以便得到一些保证，而这整个过程就是现代教育。
13:02	One is quite sure that you know all about this. If you have looked at the world, if you have looked at your own children, at what is happening, this is the pattern, the mould of modern society. Is that right education? Which is to emphasise and cultivate academic knowledge, technological knowledge, how to be an engineer, psychologist, doctor and so on, and there end. Or the cultivation of the whole of the human being, not only the academic side, but also understanding the depth of the psychological world. Is this possible to do in a school – both? Not only attend to the academics, but also help the student, to understand his whole psychological nature, the conflicts, the confusion, the fears, the anxieties. And if it is a boy, he enters the army, specially in Europe – not in America or in England, for two years, trained to kill, prepare for war, and the parents say, 'I dearly love my child'. That is, you are preparing for the child to be ready to kill and be killed. This is modern civilization. They talk about beauty, love, God, and the hierarchical structure of society, all preparing for war. And this has been going on for five, ten thousand years, and we, ordinary citizens, accept all this. And we say, 'What can we do?' What can one, or a group of people do, when the whole monstrous structure is geared to war? Probably you cannot do anything, but to be aware of this, to be aware that wars are caused by national divisions, racial divisions, economic divisions, communal divisions, divisions brought about by ideals, beliefs and so on, to be aware of all this. And if one is aware, that very awareness is bringing about its own action. It isn't that you have to do something, join a political party, or this or that, but if one is really, deeply concerned, if one really loves one's children. But I am afraid that is not possible because most parents in the world are very selfish. They want to fulfil themselves. You know, all that is happening. The woman has to go out and earn money, because she wants a better carpet, better refrigerator, or whatever it is, and the husband wants to climb the ladder of success, so they are absorbed in themselves, and the child has very little part in their life. So the educators take them over, and condition them to the desired pattern.	你对这些肯定都很了解。看看这个世界，看看你自己的孩子，看看正在发生的事情，这就是现代社会的模式。这是正确的教育吗？也就是强调和培养学术知识、技术知识，如何当工程师、当心理学家、当医生等等，并以此为满足。还是培养完整的人，不仅提供学术教育，而且还引导他们深入了解心理世界。在学校里能同时进行这两种教育吗？不仅关心学业，而且还帮助学生了解他所有心理活动的本质，比如：冲突、困惑、恐惧、焦虑，等等。特别是在欧洲，一个男孩子，他得参军， ——不是在美国或英国，参军两年，接受杀人的训练，为战争做准备，而父母们却说，“我深爱自己的孩子”。即，你为孩子准备的生活是让他们去杀人和被杀。这就是所谓的现代文明。他们谈论美，谈论爱，谈论上帝，谈论等级分明的社会结构，这些都是在为战争做准备。这已经持续了五千年、一万年，我们这些普通公民接受了这一切。而我们说，“我们能做什么？” 这整个巨大的结构都在为战争做准备，这时，一个人或一群人能做什么呢？也许你什么都做不了，而只能意识到这一点，即战争是由国家分裂、种族分裂、经济分裂、群体分裂造成的，是由理想、信仰等带来的分裂造成的，要意识到这一切。如果你意识到了，那么这种意识就会带来它自身的行动。这并不是说你必须做什么，比如，加入某个政党，或者这样那样的组织，而是你是否真的发自内心地关心孩子，是否真的爱你的孩子。但恐怕这是不可能的，因为世上的父母大都非常自私。他们想要的是自我满足。你知道，现在的情况。女人必须出去赚钱，因为她想要更好的地毯、更好的冰箱，或者其他什么，而丈夫想的是往上爬、功成名就，所以他们完全沉浸在自我满足当中，孩子在他们生活中无足轻重。于是，由教师们接管了孩子，并让孩子适应他们想要的模式。
19:02	But being aware of all this, not intellectually, but deeply in one's heart, in one's feeling, if one really loves one's child, is it possible to educate him, or have a school where he is educated not only academically, but much more psychologically, to understand his whole being, to be free of his own problems, to face the problems and end them, not carry on day after day, day after day. So, that demands educators who understand all this, who understand what the world is, what society has become, what the culture, of which we are all so very proud, which has become so utterly destructive, and an educator who realises his utter total responsibility, to bring about a good human being. We are using the word 'good' in the sense, holistic, a whole human being, not a divided, broken up human being, fragmented, and therefore perpetually in conflict with himself. That demands a teacher who understands all this. But unfortunately throughout the world, the teachers are the least respected, least paid. The teachers are the most important people in the world, because they are bringing about a new generation of people, therefore they must be respected, paid well, looked after as in the old Asiatic world, where the teacher was the most important person in society. Such teachers perhaps do exist, in some of the schools with which we are connected. But it is a tremendous task, because the parents don't want something whole, society doesn't want it. So if those who are really concerned with education, and the right kind of education, if they can come together, put all their resources into this.	但是，如果不是在智力上，而是在心灵和情感的深处认识到这些 ——如果一个人真的爱自己的孩子，那么，问题就是，是否有可能教育他，或者，是否可能建一所学校，让孩子不仅得到学术教育，而且更加注重在心理上使他了解他的整个存在，并摆脱自己的那些问题，使他可以面对问题并结束问题，而不是日复一日地困在问题中。因此，这就要求教育者了解这一切，了解世界的现状，懂得社会成了什么样子，明白我们都非常自豪的文化，已经变得如此具有破坏性，也要求教育者意识到他完全有责任培养出一个好人来。我们说的“好”是完整的意思，指的是完整的人，而不是那种内心分裂的，因而永远处在自我冲突当中的人。这种教育需要的是能理解这一切的教师。但不幸的是，在全世界，教师职业最不受尊重，拿的工资最低。在这个世界上，教师是最重要的，因为他们在培养一代新人，因此必须尊重他们，给他们足够的薪水，和悉心的照顾，亚洲古时候就是如此，那时的教师是社会上最重要的一群人。在与我们有关的一些学校中，这样的教师也许确实存在。但这是一项艰巨的任务，因为无论家长还是社会都不想要什么完整的东西。因此，那些真正关心教育，想要提供正确教育的人，应当能够走到一起，将所有资源投入到这里来。
22:45	One of the parents in a group discussion said, 'Why should I sacrifice myself, give up my drinking, smoking pot, drugging, for my child?' You understand? So they are not concerned, and so we perpetuate this terrible society in which we live.	在一次小组讨论中，一个家长说， “我为什么要为孩子牺牲自己，为什么不能喝酒，不能抽大麻，不能吸毒？” 你明白吗？所以他们是漠不关心的，所以我们是在延续我们所生活的这个可怕的社会。
23:19	So right education, is the cultivation of the whole of the brain, not part of it. When that cultivation of the whole of the brain comes about, there is holistic action in which there is no conflict. And such a human being is a good, compassionate human being. And it is up to you, if you want such a school.	因此，正确的教育是培养这种完整的——而非部分的——头脑品质。当这种完整的头脑品质得到发展的时候，就会产生毫无冲突的完整的行动。而这样的人就是一个好人，一个有同情心的人。这取决于你，如果你想要一所这样的学校的话。
24:02	2nd Question: If there are no individuals, how can individual effort... If there are no individuals, how can individual effort be made to be serious, attentive, alert? And where in this is the individual's responsibility for his actions?	问题二：如果个体是不存在的，那么个人的努力如果个体是不存在的，那么，个人的认真、专心、警觉的努力该从何谈起呢？个体对自己行为的责任又体现在哪里？
24:55	We are adding more noise to the noise already there.	本来已经很吵了，我们是在增加噪音。
25:09	If there are no individuals how can individual effort be made to be serious, attentive, alert? And where in this is the individual's responsibility for his actions?	如果个体是不存在的，那么，个人的认真、专心、警觉的努力该从何谈起呢？个体对其行为的责任又在哪里呢？
25:33	I hope you have understood the question. Sir, let's be very clear what is an individual, if there is such an individual, and if there is no such thing as individuality, then what is that so-called individual to do? That is the question. Which is, right action, seriousness, deeply concerned and responsible. That is the question. We all accept that we are all separate individuals, both in the West and in the East. This is the tradition, this is what we have been educated to accept, from childhood. And also it is very, very, very carefully cultivated by religions, maybe unconscious, but it is cultivated by religions, by the educators, by the woman and the man and the child. This is the pattern that we have accepted. Now we are asking, is that pattern in which the so-called individual functions, is that individual actual? Or he thinks he is an individual, actuality and the thought that says, I am an individual, You see the difference? Are we clear on that? The actuality, and thought that creates an actuality, which it thinks is real. You have understood these two points, right?	我希望你理解这个问题了。先生，我们要非常清楚什么是个体，是否存在这样的个体，如果没有所谓的个性这种东西，那么这个所谓的个体该怎么做？这就是问题所在。就是说，正确的行动，认真的态度，深切的关注和负责。就是这个问题。我们都相信我们全是独立的个体，东西方的人都这么认为。这是传统的看法，我们从小受到的教育使我们接受了这个观念。而且这还是由宗教非常、非常仔细地培养起来的观念，也许是无意识的，但它是由宗教、教育者、女人、男人和孩子培养起来的。这是我们业已接受的模式。现在我们要问，那个所谓的个体按照那个模式运作，那个个体是真实的吗？还是说，他以为自己是一个个体，是一个现实，于是，思想说，我是一个个体。你看到区别了吗？这一点我们清楚了吗？一个是现实，一个是思想这个臆造出一个现实，并信以为真。这两点你们理解了，是吗？
27:56	Audience: Yes.	听众：是的。
27:59	K: Now, are we individuals? Let's be objective, not emotional, not romantic, sentimental, are we individuals? Or we are the result of thousands and thousands of years of collective, of a brain that has evolved through time, which has gathered innumerable experiences, has faced many wars, suffered, anxious, uncertain. If you say you are an individual and that is happening to you, that has happened to every individual throughout the world. Right? To every human being, whether he lives in Russia under tyranny, whether he lives in the so-called democratic world, or in the rather disordered world of the East. Fortunately it is somewhat disordered and inefficient, fortunately. Because the moment you get very efficient, very orderly, you fall into the groove and there you stay, which doesn't mean we are advocating inefficiency. Are we individuals? Or our whole consciousness, which says, I am an individual, our whole consciousness which we think is the individual, is that consciousness separate from you or from another? You understand? You say, as an individual that your consciousness is separate from the other, is that so? We are questioning, we are not saying it is, it is not, is that so? Or your consciousness is similar, modified but similar, to the consciousness of every human being in the world. He suffers, goes through a terrible time, tortured, poverty, penury and so on, just like you. Are we aware of this? That is a fact. You might not like it, you might say, I prefer my own individuality. I have a different character from somebody else, character is shaped by your conditioning and so on, so on. They say exactly the same thing in India, I am different because my name is different, my form is different, my characteristics are different, I have a certain tendency, this, that, the other. I belong to a certain class of people – their whole rational explanation for maintaining individuality. But when you look at it very carefully, patiently, observing what is actually going on, human consciousness is similar, modified by their different cultures, outwardly, on the skin of the consciousness as it were, but inwardly the same current, it is the same ground on which every human being stands. This is logical, objective, sane.	克：那么，我们是个体吗？我们要客观，而不要感情用事，不要浪漫多情，缺乏理性，我们是个体吗？还是说，我们是成千上万年集体演化的结果，是一颗大脑经过时间进化后的结果，这颗大脑积累了无数的经验，遭逢过很多场战争，经历过痛苦、焦虑、不安的折磨。你说自己是一个个体，而这些正发生在你的身上，这些也曾发生在全世界每一个个体的身上。对吗？对每个人来说，他或者生活在苏联的暴政之下，或者生活在所谓的民主世界，或者生活在相当混乱的东方。幸运的是，东方有些无序，有些低效，很幸运。因为如果你非常高效，非常有条理，那么，你就会陷入困境，并停滞在那里，当然，我们没有提倡低效的意思。我们是个体吗？或者说，我们的整个意识，它说，我是一个个体，我们的整个意识，我们认为它是个体，这个意识与你、与别人是分开的吗？你明白吗？你说，作为一个个体，你的意识与别人的意识是分开的，是这样吗？我们是在质疑，我们没有说它是或不是，意识是分开的吗？还是说，你的意识与世界上每个人的意识都是相似的，虽然有所变化，但是相似的。他遭受着痛苦，有着可怕的经历：备受折磨，穷困潦倒，一贫如洗，等等，他就像你一样。我们意识到这一点了吗？这是一个事实。你可能不喜欢这个事实，你可能会说，我更喜欢我自己的个性。我的性格与别人不同，性格是由你的条件作用等等塑造而成的。在印度，他们的说法一模一样，我是不同的，因为我的名字不同，我的外形不同，我的特征不同，我有某种倾向，这种不同，那种不同，其他不同。我属于某个阶层 ——他们对维持个体性有一整套合理解释。但是，当你非常仔细、耐心地观察，观察实际发生的事情时，就会看到，人类的意识都是相似的，虽然在某种程度上可以说，他们不同的文化在外在上改变了意识的皮肤，但内心流淌的意识却是一样的，每个人站的都是同样的立场。这是符合逻辑的、理智客观的观察。
32:49	So you are not an individual. That is very difficult to accept. It is like being brought up as a Catholic or a Protestant or a Buddhist and so on, it is very difficult for them to see that religion has been invented, put together by thought, you have been programmed like a computer and you repeat. And it is very difficult to point out and deeply accept that all religions are put together by thought, and thought is never sacred. Whatever the symbols, the pictures, the images thought has created, those symbols are never sacred because thought itself is a very small affair. Right? So similarly it is very difficult for us to accept, that we are not individuals.	所以你并非一个个体。这种说法很难让人接受。就像从小就被作为天主教徒、新教徒或佛教徒等培养长大的那些人，他们很难看到宗教是由人发明出来的，是由思想拼凑起来的，你像电脑一样被编程了，而你是在重复这套程序。而且也很难为他们指明并让他们从心底相信所有宗教都是由思想拼凑起来的，而思想从来都不是神圣的。无论思想创造了什么符号、画像、形象，这些符号从来都不是神圣的，因为思想本身就是非常渺小的东西。对吗？因此，同样地，我们也很难接受我们不是个体这个说法。
34:14	And if you are not an individual, is it not possible to be much more serious, much more concerned with the whole of humanity of which you are. From that feeling of wholeness of mankind, right action comes. When you feel utterly, totally responsible, for your action as a human being who is the rest of humanity, out of that feeling comes right behaviour. It is not individual behaviour. When there is this feeling that you are the whole of humanity, not intellectually but the feeling in your heart, in the depth of your being, then how can you kill another? Go on, sir. How can you then be self-centred? And if you are an individual, which is an illusion as far as the speaker is concerned, then you act as a human being separate, fragmented, broken up. And out of that fragmentation you act, and therefore breed more conflict. This is what is happening. Look what they are doing politically in the world, for God's sake, see all this. Each country concerned with itself, competing with other countries. And that is the job of the politicians to sustain this, because otherwise they will lose their jobs.	如果你不是一个个体，你是不是可以更加严肃，更加关心你所属的整个人类。而这种人类完整一体的感受，就会带来正确的行动。当你感受到作为人类的一员，你就是其他的人类，当你感到要对自己的行为负完全的责任时，这种感受就会带来正确的行动。这不是个体的行为。如果你不是从智力上，而是发自内心，从你存在的深处感受到你就是整个人类，那么，你怎么可能会杀人呢？继续，先生。那么，你怎么可能会以自我为中心呢？如果你是一个个体 ——对讲者而言，这是个幻觉—— 那么，你就会像一个与别人无关的、支离破碎的人类那样行事。如果你的行动是源于这种分裂，那就会滋生更多的冲突。这就是正在发生的事情。在政治方面，看看他们在全世界的所作所为，看在上帝的份上，看看这一切。每个国家都只关心本国利益，都与其他国家竞争。政治家们的工作就是维持这种局面，否则他们就会失业。
36:56	So, it is only when you feel utterly, totally responsible for the whole of mankind, in that feeling is love, and when there is love, you will not do a thing to destroy another human being. And that is right action, right behaviour, right thinking.	因此，只有当你感到对整个人类负有完全的责任时，在这种感受中才会有爱，而有了爱，你就不会做任何毁灭他人的事情。而这就是正确的行动、正确的行为和正确的思想。
37:39	3rd Question: We know that asking how to sustain awareness is a wrong question since awareness is moment to moment. But does the capacity of awareness develop, getting stronger and stronger in endurance, and is this what you mean by the awakening of intelligence? If so, does this not imply a process?	问题三：我们知道，询问如何保持觉察，是个错误的问题，因为觉察是时时刻刻的觉察。但是觉察的能力会在忍耐中得到发展，变得越来越强吗？你说的智慧的觉醒是这个意思吗？如果是，这不就意味着存在一个过程吗？
38:28	We know that asking how to maintain awareness is a wrong question – don't put it then – since awareness is from moment to moment. But does the capacity of awareness develop, getting stronger and stronger in endurance? And is this what you mean by the awakening of intelligence? If so, does this not imply a process?	我们知道，询问如何保持觉察是个错误的问题 ——然后就不问这个问题了—— 因为觉察是时时刻刻的觉察。但是觉察的能力会在忍耐中得到发展，变得越来越强吗？你说的智慧的觉醒是这个意思吗？如果是，这不就意味着存在一个过程吗？
39:07	Oh, my lord. It's hot. First of all, let's understand what we mean by awareness. Don't let's complicate it, for God's sake let's keep it simple. What does awareness mean? To be aware where you are, at the moment where you are sitting there, aware of the tent, the shape of the tent, the various divisions that hold the tent up, to see the proportions of the tent, and generally the environment that is around the tent, the mountains, the hills, the green pastures, the running waters, and the blue sky, if there is blue sky. To be aware of all that outwardly. And also to be aware of the person you are sitting next to, the dress, the colour, the look on his face and so on. All this can be observed with a glance. Right? To be aware of all this. And the questioner says: awareness is from moment to moment. Is that so? Or the speaker is supposed to have said it. Is that so? Why should one be aware all the time? You understand my question – that is what is implied, endurance, to last. Why should it last? Is it because you feel that state of attention, which is part of awareness, a state that brings you a certain quality of energy, a sense of joy, a sense of feeling without a border. You understand? Is that why you want to maintain, sustain, cultivate awareness?	哦，我的天。天气很热。首先，我们要明白我们说的觉察是什么意思。不要把问题搞复杂了，看在上帝的份上，让我们简单些。觉察是什么意思？此时你正坐在那里，你觉察到自己所在的这个地方，你注意到这个帐篷，帐篷的形状，支撑帐篷的各个部分，也看到帐篷的巨大体量，并大致看到帐篷四周的环境，看到那些山脉、山丘、绿色的牧场、潺潺的流水，还有蓝天——如果天蓝的话。要注意外在的一切。也要注意坐在你身边的人，看到他的衣着，色彩，他脸上的表情等等。这些可以一眼就都看到了。对吗？要注意到这一切。而提问者说：觉察是时时刻刻的觉察。是这样吗？还是说你认为讲者这样说过。是这样吗？为什么要一直保持觉察？你明白我的问题——他的问题隐含着忍耐、持久的意思。为什么觉察应该持续下去？是不是因为你觉得那种注意，是觉察的一部分，这种状态会带给你某种精力充沛的品质，会带给你快乐和无拘无束的感觉。你明白吗？这就是你想保持觉察、维持觉察、培养觉察的原因吗？
42:14	Then, if that is your motive, that is, you want to maintain your awareness, sustain it, enhance it, make it last as long as possible, there is a motive behind that, and therefore awareness becomes then a matter of choice. You understand? If I have a motive to be aware, then I choose the right moments to be aware. Or I desire to have this awareness endure. But is that awareness? If I look at the tent because I like the shape of it, I don't like the shape of it, I wish it were cooler, I wish this or that, I am not then aware, observing the actual fact. So awareness is something that is not cultivable. Either you observe, or you don't observe.	那么，如果那是你的动机，也就是说，你想保持你的觉察，维持它，增强它，使它尽可能地持续下去，这背后就存在一个动机，于是，觉察就成了一个选择的问题。你明白吗？如果我的觉察是有动机的，那么我就会选择正确的时刻来觉察。或者，我就会渴望让这种觉察持续下去。但这是觉察吗？如果我看这个帐篷或者是因为我喜欢或者不喜欢它的形状，或者是因为希望凉快些，希望这样，希望那样，那我就不是在觉察，就不是在观察实际情况。所以觉察是培养不出来的。你要么观察，要么不观察。
43:38	Once the speaker was standing, waiting for a bus in a long queue in London. A man with a bowler hat, chapeau de melon, walked pass the long queue, got in front. And the man next to him took his hat off his head and passed it down. And the man had to go back. But if the man was aware he wouldn't have done it. But most of us are so concerned with our own problems, with our own – you know, all the muck that we have collected for generations, with that we are concerned. And intelligence is something entirely different. It is a title of a book – The Awakening of Intelligence, but is intelligence to be slowly awakened? Is it a process? Now, process implies time. Right? I am asleep, I gradually wake up. It may be a waking up immediately, which may have a split-second interval, which is time, or it may take a long time. Processes implies time. That is one thing.	有一次，讲者在伦敦等公交车，排队的人很多。一个男人，戴顶礼帽，chapeau de melon（瓜皮帽），越过长长的队伍，站到了最前面。他身后的人把他的帽子摘下来，往后面传去。于是那人只好到后面去了。他要是有所觉察，就不会这么干了。但大部分人都非常关心我们自己的问题，关心自己的问题——你知道，关心我们世世代代积累的这些垃圾，我们关心的是这些。而智慧则是完全不同的东西。这是一本书的书名——《智慧的觉醒》，但智慧是要慢慢觉醒的吗？它是个过程吗？注意，过程意味着时间。对吗？我在睡觉，我逐渐醒来。可能是立即醒来，这个过程也许是个瞬间的间隔，也就是时间，也许会花很长时间。过程意味着时间。那是一回事。
45:42	What is intelligence? When you say he is an intelligent man, what do you mean by that? Intelligence, according to the dictionary meaning, is to have the capacity – please listen – to read between the lines, to read between the words, and also it means gathering information by observing, by learning, by watching, information around you, and acting according to that information, reading between the lines, all that is implied in intelligence, in the sense, thought is operating. That is, thought is reading between the lines, between the words, the hidden meaning. And also thought is gathering information by watching, seeing, hearing, optically reading and so on, it is gathering. Out of that gathering, reading between the lines, acting, is so-called intelligence. That is, to be very clever, to be sharp, to discuss opinions, holding on to your opinions, etc. All that is generally called intelligence, right? We, the speaker is questioning that, whether that is intelligence. Or intelligence is something entirely different. Are we together in this? The speaker is not laying down anything. He is not being dogmatic but together we are enquiring. We have accepted intelligence as we have just now described. And also we say it is intelligence to go off to Asia and meditate from somebody or other. You follow? All these patterns have been repeated over and over again, and we call that intelligence.	什么是智慧？你说他是个有智慧的人，你指的是什么呢？根据字典的释义，智慧是指有能力——请听—— 读懂字里行间的意思，也是指通过观察，通过学习，通过观看，收集周围的信息，并根据这些信息采取行动，领会言外之意，所有这些都隐含在智慧这个词里，也就是说，是思想在发挥作用。即，思想在阅读文字当中隐含的意思。思想也在通过观察，通过看和听，用眼睛阅读，等等，来收集信息，它在收集信息。根据收集的信息，体会字里行间的意思并去行动，就是所谓的智慧。也就是说，要非常聪明，要头脑敏锐，要讨论各种意见，要坚持自己的意见，等等。一般将这些称为智慧，对吗？我们在质疑，讲者在质疑，这是不是智慧。还是说，智慧是完全不同的事物。我们是在一起探讨着吗？讲者并不是在制定什么准则。他不搞教条主义，我们是在一起探究。我们接受了我们刚才说的那种智慧。我们还认为，跑到亚洲向某个人或其他人学习冥想是一种智慧。你明白吗？所有这些模式都重复很多很多遍了，我们把这称为智慧。
48:26	Now we are asking, what is the depth of intelligence – depth? That is very superficial: gathering information, reading between the lines, watching, learning, and cultivating that intelligence of thought, which is common to all mankind. We say that intelligence is really destroying humanity, because it is competitive, because it has been reduced to individual intelligence, it has been reduced to Einstein, this or that. So that intelligence, which is the product of thought, that has become competitive, aggressive, and so it is gradually destroying human beings. And we are saying that is not intelligence. There must be another quality of intelligence.	现在我们要问，智慧的深层含意是什么——深层含意？前面说的那种智慧非常肤浅：收集信息，读懂言外之意，观察，学习，培养那种思想的智能，这是全人类共有的。我们说，那种智慧真的是在毁灭人类，因为它是竞争性的，因为它已经沦为个人的智慧，沦为爱因斯坦或者这样那样人的智慧了。因此，作为思想产物的智慧，成了竞争性的和侵略性的东西了，所以它正在慢慢摧毁人类。我们说这并不是智慧。必须有另一种品质的智慧。
49:51	Now, we are going to enquire together into that quality of intelligence. Not by listening, enquiring you are going to get that intelligence, but if one has the capacity to patiently enquire into it, the very enquiry is that intelligence. Have you understood this? I see you haven't. Oh, I am so tired of all these blasted explanations.	现在，我们要一起探究这种品质的智慧。仅凭聆听和询问是得不到这种智慧的，但是如果你有能力、有耐心去探询，这探询本身就是那种智慧。这一点你明白吗？我看你还没明白。哎，这些该死的东西我都解释腻了。
50:39	We say humanity has accepted that as intelligence. We are not discussing that. We are pointing out its dangerous nature. Now we are beginning to enquire into what is the very root of intelligence, the depth of it, the extraordinary vitality of it, the tremendous energy that is involved in that intelligence. And in that intelligence there is love, compassion. We are enquiring into that. Now to enquire, the mind, the brain must be free from its tether, from its prejudices, from its conclusions, from its limited, narrow tradition – all tradition is narrow. So the brain that begins to enquire into what is the depth and the quality of a mind, a brain that is compassionate – love. To enquire, to penetrate that – penetrate rather than enquire, penetrate is to have a brain that is completely free, otherwise it cannot penetrate, obviously. If I am tethered to my belief, tied to my family, tied to a conclusion, the brain is limited, it functions in a very narrow, limited way. Whereas if the brain is free from its anchorage, from its attachment, then it can penetrate, because a mind that is free can only penetrate. Right? Obviously. That brain that is free is already intelligent. That intelligence cannot be cultivated. The very truth of freedom is intelligence, because love is not jealousy, love has no hate, love doesn't belong to one group or one family – love. And compassion is not individual compassion for somebody. It is love and compassion and intelligence go together. And from that comes right action.	我们说人类相信那是智慧。我们不是在讨论这个问题。我们是在指出其危险的本质。现在我们开始探究智慧的根源是什么，智慧有什么深刻含意，并探究智慧那非凡的活力，以及蕴含其间的巨大能量。而在这种智慧中，存在着爱和慈悲。我们正在探究这个问题。现在要想探究，头脑就必须从它的束缚中解脱出来，摆脱它的偏见，摆脱它的结论，摆脱它有限、狭隘的传统——一切传统都是狭隘的。因此，这颗大脑开始询问：一颗有慈悲，也就是爱的大脑具有怎样的深度和品质。要询问，要洞察这一点——是洞察而不是询问，要洞察就要有一颗完全自由的大脑，否则，大脑是无法洞察的，显然如此。如果我受到信仰的拘束，受到家庭的拘束，受到某个结论的束缚，这颗大脑就会受到限制，就会以一种非常狭隘、非常有限的方式运作。而如果大脑脱离了它的锚地，脱离了它的依附，那么它就可以洞察，因为一颗自由的头脑能做的就是洞察。对吗？显然如此。那颗自由的大脑已经拥有智慧。这种智慧是培养不出来的。自由的真相就是智慧，因为爱不是嫉妒，爱没有仇恨，爱不属于某个团体、某个家庭——爱。而慈悲不是单独对某个人的同情。爱、慈悲和智慧是携手同行的。由此会产生正确的行动。
54:02	Now, if one has really understood, not intellectually, in your heart of hearts, then you are intelligent.	如果你真的理解了，不是从智力上，而是从心里理解了，那么，你就是有智慧的。
54:18	4th Question: I have studied, been to Asia, discussed with people there, I have tried to penetrate beyond the superficiality of religions into something I feel in my bones though I am a logical man, something profoundly mysterious and sacred. And yet I don't seem to apprehend it. Can you help me?	问题四：我研究过亚洲，也去过亚洲，并和那里的人讨论过，我曾力图超越宗教的表面性，洞察到我从骨子里感受到的一些——尽管我是讲求逻辑的—— 非常神秘，非常神圣的东西。但我似乎领会不到。你能帮帮我吗？
54:50	I have studied, been to Asia and discussed with people there – it all depends with whom you have discussed – I have tried to penetrate beyond the superficialities of religion into something I feel in my bones though I am a logical man, something profoundly mysterious and sacred. And yet I don't seem to apprehend it. Can you help me? Shall we go on with this question? You are not tired?	我研究过亚洲，也去过亚洲，并和那里的人讨论过 ——这取决于你是和谁讨论的—— 我曾力图超越宗教的表面性，洞察到我从骨子里感受到的一些 ——尽管我是讲求逻辑的—— 非常神秘，非常神圣的东西。但我似乎领会不到。你能帮帮我吗？我们可以继续讨论这个问题吗？你们不累吧？
55:43	One wonders why you go to Asia at all, except for trade. Perhaps people who go there for religious purposes are also trading, you give me something, I will give you something. One questions, why go to the East at all. Is truth there and not here? Is truth to be found through people, through a guru, through a path, through a system, through a prophet, through a saviour? Or truth has no path. There is a marvellous story in India, of a boy who leaves home in search of truth. He goes to various teachers, to various parts of that country, walking endlessly, every teacher asserting something or other. And after many years, as an old man, he comes back to his house, after searching, searching, searching, asking, meditating, taking certain postures, breathing rightly, fasting, no sex, all that. At the end of the time he comes home to his old house. As he opens the door, there it is: The truth is just there. You understand? You might say, it wouldn't have been there if he had not wandered all over the place. That is a cunning remark. But you miss the beauty of that story if you don't see that truth is not to be sought after. Truth is not something to be attained, to be experienced, to be held. It is there for those who can see, but as most of us are everlastingly seeking, moving from one fad to another fad, from one excitement to another excitement, sacrificing, you know all the absurdities that go on, We think that time will help us to come to this. Time will not.	我纳闷，你要不是为了做生意，为啥要去亚洲呢？也许人们出于宗教目的去亚洲也是在做生意，你给我些什么，我就给你些什么。我的问题是，究竟为什么要去东方？真理在那里，不在这里，是吗？真理是通过人、通过古鲁、通过道路、通过方法、通过先知、通过救世主找到的吗？还是说，真理是没有道路的。印度流传着一个故事，真是妙极了，有个男孩儿离开家去寻找真理。他遍访名师，走遍全国各地，不停地走啊走，每位师傅都有这样那样的观点。许多年后，拖着老迈的身躯他返回自己的家中，在此之前，他一直在不断地寻找、询问、冥想，保持某种姿势、正确地呼吸、禁食、禁欲，等等。最后，他回到了自己的老家。他一打开门，啊，可找到了：真理就在那儿了。你明白吗？你可能会说，如果他没有周游四方，真理是不会在那儿的。这个评论很巧妙。但如果你没有看到真理不是可以通过追求得到的，那你就错过了这个故事的精彩之处。真理不是什么可以达到、可以体验、可以掌握的东西。真理是为那些能够看见的人准备的，而大部分人都在不断地寻求，不断地从一种时尚涌向另一种时尚，从一个兴奋点跑到另一个兴奋点，不断地牺牲，你知道那些荒唐事儿。我们以为时间会帮助我们来到真理面前。时间是帮不上忙的。
59:18	So the question is: I am a logical man. Something profoundly mysterious, sacred I feel exists. I cannot apprehend it. I can understand it, I can logically see it, but I cannot have it in my heart, in my mind, in my eyes, in my smile. The questioner says, 'Help me'. If one may point out something: don't ask for help from anybody. Because the whole history of man is in you, the whole travail, the mystery – if there is a mystery. Everything man has struggled, sought, found, denied, illusion, all that is part of your consciousness. When you are asking for help, forgive me if I point this out, most respectfully, not cynically, if you ask for help, you are asking something from outside, from another. How do you know the other has that quality of truth? Unless you have it you will never know whether he has it or not.	所以问题是：我是个讲求逻辑的人。我认为有一些非常神秘、非常神圣的东西存在。我无法领会它。我可以理解它，我可以从逻辑上看到它，但是我无法让它滋润我的心田和头脑，并融入我的目光和微笑。提问者说，“帮帮我”。请允许我指出：不要向任何人寻求帮助。因为人类的整个历史都在你的身上，所有苦难、奥秘 ——如果有奥秘的话。人类所挣扎、寻求、发现、否认的一切，人类的幻觉，都是你意识的一部分。当你寻求帮助时，请容许我非常恭敬地，而非冷嘲热讽地指出：如果你寻求帮助，那么，你就是在外求，就是在求别人。你怎么知道别人具有那种真理的品质？除非你拥有那种品质，否则你永远不会知道他有还是没有。
1:01:27	So the first thing is, please, I am saying this with great affection, care, please don't ask for help. Then if you do, the priests, the gurus, the interpreters, all of them pour on you and you are smothered. Whereas if you look at the problem, the problem is this: man throughout the ages has sought something sacred, something that is not corrupted by time, by slow time, by all the travails of thought. He has sought it, longed for it, sacrificed, tortured himself physically, fasted for weeks, and he has not found it. So somebody comes along and says, I'll show it to you, I'll help you. Then you are lost. Whereas if you say: is there something sacred? The mystery only exists because it is mysterious, but if you uncover it, it is no longer a mystery. Truth isn't a mystery, it is something far beyond all concept of mystery.	所以首要的事情就是——请注意，我是带着极大的关爱说这句话的—— 请不要寻求帮助。如果你去求了，那么，牧师、古鲁、解读者，等等，那些人都会来灌输你，让你透不过气来。而如果你看看这个问题，问题是这样的：古往今来，人一直在寻求某种神圣的事物，某种不被时间腐蚀、不随时间慢慢败坏、不因思想的那些痛苦而堕落的事物。他一直在寻找着，渴望着，他做出牺牲，折磨自己的身体，连续禁食几个星期，但他从未找到过。所以有人过来说，我来告诉你，我来帮助你。于是，你就迷失了。而如果你说：有什么神圣之物存在吗？奥秘之所以存在，只是因为它是神秘的，但如果你把它揭示出来，它就不再是奥秘了。真理不是奥秘，它远远超出了所有奥秘的概念。
1:03:40	So, is it possible for a man – listen to the question first – for a man who has studied a great deal, various aspects of religion, of the East and the West, accumulated a great deal of knowledge both in the scientific world, the Left and the Right, the Marx, etc. – read all that. There are lots of people who have read that, and their brains are crowded. We used to know an author very well, and he used to say to me that, 'I know all the Asiatic religious thought, the Christian thought, The Cloud of the Unknowing, the various mystics of Europe, and so my brain is full of other people's knowledge. and can I ever experience something totally original?' You understand? The cry of such a human being. The cry of such a human being who is desperately wanting something – not wanting – seeing something, 'This is not enough'. And then what do they do? They take to drugs hoping to experience that something original. It is not a chemical product that is going to produce that originality.	所以，对一个人来说 ——先听听这个问题—— 对于一个有过大量研究的人来说，比如，他研究过东西方宗教的方方面面，积累了大量知识，不仅在科学领域，而且左派和右派，马克思主义，等等——他都读过。很多人都读过这些东西，他们的头脑塞得满满的。我们以前和一位作家非常熟悉，他对我说， “我了解所有亚洲的宗教思想，基督教思想，我读过《不知之云》，还有欧洲五花八门的神秘主义者，所以我的脑海里填满了别人的知识。我还能体验到一些完全原创的东西吗？你明白吗？这样一个人在呼喊。这样一个人在呼喊，他拼命地想要一些东西——不是想要—— 想看到一些东西，“这些还不够”。然后他们会做什么？他们会去吸毒，希望体验到某些有创意的东西。化学药物并不能带来这种原创性。
1:06:03	So, what is one to do? What am I to do, I am asking as though an outsider, I am asking, what am I to do, knowing I am a serious man, I have humour, I can laugh, I can shed tears, but I am a serious man. And I have superficially enquired into all the aspects of religion, and I recognise their superficiality, therefore I have discarded them, whether the superficiality of the gurus, the churches, the temples, the mosques, all the preachers in the world, because if I see one actual state of religious aspect of superficiality, I have seen the whole lot of it. So I don't have to go through them all. So what am I to do? Is there anything to be done? Who is the doer, and what is it that is being done? Please follow all this step by step, if you are interested in it. If you can discard all your superficiality with your garlands, pictures, you know, all that nonsense, if you can discard all that and stand alone, because one has to be alone. The word 'alone' means all one. Solitude is one thing, 'all alone' is one. Solitude has in it the quality of loneliness, you can walk alone in the forest and be alone, or you can walk in the forest feeling that you are in solitude. That feeling is totally different, from the feeling you are alone. Now what am I to do? I have meditated. I have followed different systems, slightly, and I recognise their superficiality. I must tell you another story, if you don't mind.	那么，人应该怎么做？我该怎么办，我作为一个局外人在问，我在问，我该怎么办，我知道自己很严肃，虽然我有幽默感，会哭也会笑，但我是个严肃的人。而我已经肤浅地探究了宗教的所有方面，我认识到它们的肤浅，因此我把它们都扔一边，无论是那些肤浅的古鲁、教堂、寺庙、清真寺，还是世上那些肤浅的传教士，因为如果我看到了一个真实的宗教方面的肤浅的状态，那么，我就看到了这类事情的全部。所以我不必全都看一遍。那么我该怎么办？我需要做什么吗？谁是行动者呢？所做的又是什么呢？如果你对这些感兴趣，请一步步跟上。如果你能抛弃你那些花环、画像等肤浅的东西，你知道，那些无聊的东西，如果你能抛弃这一切，兀自独立，因为人必须独立。 “alone”这个词意味着完全一体。独处是一回事，“完全一体”是另一回事。独处当中有这种孤独的品质，你可以独自在森林里行走，与自然融为一体；你也可以在森林里行走，却感觉自己是孤独的。那种孤独感与融为一体的感觉是截然不同的。现在我该怎么办？我曾经冥想过。我浅尝过各种修炼方法，也认识到它们很肤浅。如果你不介意的话，我得再讲个故事。
1:09:29	We were speaking in Bombay, enormous crowd and so on. And the next day a man came to see me, see the speaker. He was an old man, white haired, white beard. He told me the following story: He was one of the important judges in India, an advocat, a judge, highly placed, family, children, respected and all that stuff. And one morning he said to himself: 'I pass judgement over others, criminals, swindlers, robbers, business robbers, political robbers and so on. I pass judgement, but I don't know what truth is, so how can I pass judgement if I don't know what truth is? This man who came to see the speaker was telling this. And so he withdrew. That is one of the old traditions in India, highly regarded, respected, he withdrew from his family, went into the forest to meditate. It is the tradition in India still, that when a man renounces the world, he must be clothed, respected, fed, wherever he wanders in India. It is not an organised society of monks. He is alone. So he withdraws into a forest, and he said for 25 years he meditated. And after hearing the speaker the other evening, he said, 'I have come to see you. I have come to say how deeply I have hypnotized myself. How in this hypnosis I have deceived myself.' For a man who has meditated for 25 years, to acknowledge that he has deceived himself, you understand the nature of a human being that says that? Not just these neo-monks.	有一次，我们在孟买演讲，来了很多人，等等。第二天，有个人来找我，来见讲者。他是位须发皆白的长者，他告诉我下面这个故事：他曾经是印度很有影响的一位法官，是辩护律师，也是法官，享有很高的地位，儿女成行、家庭幸福、备受尊敬，等等。有天早上，他对自己说： “我给别人下判决，判决那些罪犯、诈骗犯、强盗、商业强盗、政治强盗，等等。我虽然做出了裁判，但我不知道什么是真理，如果我不知道什么是真理，我怎么能做出裁决呢？” 来见讲者的这个人这样说。于是他就退隐了。退隐是印度的一个古老而备受尊重的传统，他就出家了，到森林里去冥想。这在今天仍然是印度的传统，一个人放弃了世俗生活，社会就必须为他提供衣食，使他得到尊重，无论他在印度哪个地方流浪。这不是有组织的僧侣社会。他是独自一个人的。所以他隐入森林中，他说他冥想了25年。那天晚上听完讲者的谈话后，他说，“我来见你，是想告诉你，我对自己的催眠有多严重。我在这种催眠中，是如何欺骗自己的。” 一个冥想了25年的人，承认欺骗了自己，你能理解说这话的人具有何等的品质吗？他可不是这些新式的和尚。
1:12:40	So what am I, who have a certain amount of leisure, serious, not following anybody, Of course, if you follow anybody that is the end of it. Please see all this I am saying. That is the end of your penetration into that which is eternal. You have to be completely a light to yourself, not depend on anybody, their initiations, their garlands, nobody! Otherwise you cannot be a light to yourself. So I am. I have realised I must be a light to myself. I don't follow, I don't do any worship, any ritual, and yet that which is eternal is eluding me. It is not in my breath, in my eyes, in my heart. So what am I to do?	那么，我是什么，我有一定的闲暇，态度认真，不追随任何人，当然，如果你追随什么人，那你就到此为止了。请看看我说的这一切。那样的话，你对那永恒事物的了解就结束了。你必须完全成为你自己的明灯，不依赖任何人，不依赖他们的启蒙、花环，谁都不依赖！否则你就无法成为自己的明灯！所以我就是这样。我已经意识到我必须做自己的明灯。我不追随别人，我不崇拜任何东西，不搞任何仪式，但那永恒的事物却让我捉摸不透。它没有融入我的呼吸、眼神，没有进到我的心里。那么我该怎么办？
1:14:12	First of all, can the brain be free of the centre which is me? You understand my question? Can my brain be free of myself, the self, whether that self is super self, ultra, ultra, ultra super, it is still the self. Is there total dissipation of selfishness? To put it very simply. Selfishness, the self-centre, is very cunning. It can think it is escaped from all selfishness, from all concern about its own entity, its own becoming, and yet very subtly, deeply it is putting out a tentacle. You understand all this? So one has to discover for oneself whether there can be complete and total freedom from all selfishness, which is all self-centred activity. Right? That is meditation. To find out a way of living in this world without being selfish, self-centred, egotistic activity, egocentric movement. If there is a shadow of that, a movement of that, then you are lost. So one has to be tremendously aware of every movement of thought. That is very easy, don't complicate it. When you are angry, for the moment you do not know, it is just that feeling. But when you examine it you can observe the arising of it. Right? The arising of greed, the arising of envy, the arising of ambition, aggression, as it arises to watch it, not at the end of it, as it is arising, as you watch it, it withers away. You understand? So the brain can be aware of the arising of a thought. The awareness of rising of thought is attention, not to smother it, destroy it, put it away, but just the feeling – don't you know the feeling of hunger when it arises? Obviously you do. Or your sexual feeling, as it arises, to be completely aware of it. So the awareness, the attention of the movement of the 'me', my desire, my ambition, my egotistic pursuit, when one is aware as it arises, it withers away. That is absolutely necessary, so that there is not a particle, a shadow of this 'me', because the 'me' is separative. I went into all that. So that is the first thing I have to understand. Not control of my body, special breathing, yoga – you know all those. You wash your hands of all those.	首先，大脑能摆脱我这个中心吗？你明白我的问题吗？我的大脑能否摆脱我自己，摆脱自我，无论这个自我是超级自我、还是更超级、超超级的自我，它仍然是自我。能完全消除自私吗？这说起来很简单。自私，自我中心，是非常狡猾的。它可以认为自己已经摆脱了所有的自私，摆脱了所有对自己这个实体的关注，不想要成为什么了，然而却非常狡猾地从深处探出触角。这些你都明白吗？因此，你必须自己去发现是否可以完全彻底地摆脱所有的自私，即所有自我中心的活动。对吗？这就是冥想。在这个世界上，要找到这样一种生活方式，不自私自利，不以自我为中心，也没有自我主义的行为，和自我中心的运动。如果有一丝这样的阴影，这样的运动，那么你就迷失了。因此，你必须极其敏锐地觉察思想的所有活动。这很简单，不要搞复杂了。当你生气时，现在你暂时不知道，生气只是那种感觉。但当你调查这个感觉时，你可以观察它的升起。对吗？当心中生出贪婪、嫉妒、野心、好斗情绪时，就在这感觉升起时去观察，不要等结束了才观察，当它正在产生时，你观察它，它就会枯萎。你明白吗？所以大脑可以觉察到一个念头的产生。觉察到思想的升起就是注意，不是要扼杀它、摧毁它或者不理它，而就是去感受—— 你饿了的时候，你不知道这种饥饿感吗？当然知道。或者是你的性欲，当它升起时，要完全地觉察。所以要觉察到、注意到“我”的运动，我的欲望、我的野心、我的利己主义追求，当它产生时，如果你觉察到了，那么它就会消失。这是绝对必要的，这样就不会有一丁点儿这种“我”的影子，因为“我 ”具有分离的性质。这些我都谈过了。所以这是我必须理解的第一件事。而不是控制身体、特殊的呼吸法、瑜伽，等等——这些你都知道。你要彻底甩掉这些东西。
1:19:46	Then to have a brain that is not partial. Right? You understand? That is not acting partially but whole. I do not know if you have gone into this. I am talking so long. I must be brief.	然后要拥有一颗不偏执的大脑。对吗？你明白吗？也就是行动要完整，而不片面。我不知道你是否探究过这些。我讲得太长了。我必须简短些。
1:20:15	We pointed out the other day that we are functioning not with all our senses, but only partially. The partiality, the narrowness, emphasises the self, of course. I am not going to go into it in detail, you can see it for yourself. But when you observe the mountain, the trees, the rivers, the blue sky, the person whom you love or whatever it is, with all your senses, there is no self. There is no me that is feeling all of it. So that means a brain that is not functioning as a dentist, as a scholar, as a labourer, as a super astronomer, but functioning with the whole of your brain. That can only take place when the brain is completely quiet. So no shadow of self and absolute silence of the mind, quietness. I would like to use the word 'emptiness', that gives a wrong meaning. Most people's brains are empty anyhow. But to have a brain that is not occupied with anything, including God, meditation – with nothing. Only then the brain is silent, full of vitality, and that brain has a great sense of love, compassion, which is intelligence. Right, sir. Sorry we have kept you so long.	我们前几天指出，我们不是在以所有感官，而只是在以部分感官运作。这种偏恃和狭隘强调了自我。当然是这样。我不打算细说这些了，你们可以自己看一看。但是你用全部感官去观察山峦、树木、河流、蓝天，观察你爱的那个人，不论观察什么，这个时候，自我就是不存在的。不存在正在感受这一切的我。因此，这意味着这个大脑不是在以牙医、学者、劳动者、超级天文学家的身份在运作，而是在以你的整个大脑运作。这种运作只有在大脑完全安静时才能发生。所以就没有自我的影子，头脑就绝对地寂静、安静下来了。我想用“空”这个词，但这个词会造成错误的理解。无论如何，大多数人脑子是空洞的。但是大脑不要被任何东西占据，包括上帝、冥想——不被任何东西占据。只有这样，大脑才是寂静而充满活力的，而这样的头脑就会感到一种大爱和慈悲，那就是智慧。好了，先生。抱歉，耽搁你们这么长时间。