克里希那穆提 - 活着，而没有一丝控制的阴影

Krishnamurti Subtitles

SA81T7 - 活着，而没有一丝控制的阴影
第七次公开演讲
瑞士，萨能
1981年7月26日

0:52	Krishnamurti: This is the last talk.	克里希那穆提：这是最后一次谈话。
1:39	We have been talking about the complex problem of existence. We have talked about forming images in our relationship with each other, the images which thought has projected and which we worship. We have also talked about fear, pleasure, and the ending of sorrow. We have also gone into the question of what is love, without all the travail that is involved in that word. We have also talked about compassion with its intelligence. And we ought now, this morning, to talk about what is religion.	我们已经谈过那些复杂的生活问题。我们谈过我们在彼此关系当中制造形象的问题，既包括思想投射出的形象也包括我们所崇拜的形象。我们还谈过恐惧、快乐和悲伤的终结。我们也探讨了什么是爱这个问题 ——不是包含了所有痛苦的那种爱。我们还谈过慈悲以及慈悲所蕴含的智慧。现在，也就是今天上午，我们应该谈谈什么是宗教。
2:55	Most of the intellectuals throughout the world shy away from that word. They see what religions are in the present world with their beliefs, with their dogmas, with their rituals, and the hierarchical setup of the established religion. And they rather scoff at it and run away from anything to do with religion. And as they get older, and get very near that threshold called death, they begin to revert to their old conditioning. They either become Catholics or pursue some guru, or trot off, if they have money, to India or to Japan. And religion throughout the world has totally lost its creditability. It no longer has any significance in daily life. They may go to the marvellous cathedrals, churches, and all the things that go on in them, but their heart isn't in it. The more you examine, the more you criticise, the more one is aware of the whole content of all the religious structure, one becomes very sceptical, very doubtful of the whole business. And so the intellectuals will have nothing to do with it. And those who are not, either treat it romantically, emotionally, or something you go to to be entertained.	全世界的知识分子大都回避宗教这个词。他们看到目前世界上那些宗教及其信仰、教义、仪式等等是个什么样子，也看到了为人所接受的宗教里面那种等级制度。他们对此嗤之以鼻，并躲开任何与宗教有关的东西。而随着他们年事已高，即将迈过死亡的门槛，他们会重新拾起古老的习惯。或者成为天主教徒，或者追随某位古鲁，或者，要是有钱的话，就跑到印度或日本去。全世界的宗教都已经彻底丧失了可信度。在日常生活中不再具有任何意义。他们可能会进到那些宏伟的大教堂、礼拜堂里，参加那里举行的所有活动，而他们的心却不在那里。你越是仔细调查，就越会提出批评，你越是明白所有宗教体系都包含哪些内容，你就越会对这整件事感到疑虑重重。所以，知识分子不愿与宗教扯在一起。而那些不怀疑的人，要么浪漫多情地对待宗教，要么把它当作某种娱乐、消遣。
5:45	But if one puts aside all the intellectual, the romantic, sentimental attitude towards religion, one can then begin to ask, not with any naivete but with seriousness, in which is included doubt, one begins to ask: what is religion? Not the mere meaning of that word, the etymological meaning, but deeply, what is religion? Man, from the ancient of times, has always thought that their must be something beyond the ordinary daily life, the ordinary misery, confusion, conflict of daily life. And in his search, he has invented all kinds of philosophies, all kinds of images, created all kinds of images, from the ancient Egyptians and the ancient Hindus to modern times, but he always gets caught apparently in some kind of illusion. He begins to delude himself. And out of that illusion he begins to create all kinds of activities. And again, if we could brush all that aside, because we have examined it sufficiently, gone into it fairly deeply, with all the contemporary religions, then one begins to ask oneself: what is, and if there is, something beyond all the contagion of thought, all the corruption of time? If there is something beyond the usual existence in space and time. And if we begin to ask that of ourselves how shall we set about it? Is any kind of preparation necessary? Discipline, sacrifice, control, all that, a certain period of preparation and then advance.	但如果你把知识分子的宗教态度和那种浪漫多情的宗教态度全都放一边，那么你就可以去问， ——不是天真幼稚地，而是非常严肃、带着质疑地去问—— 你会去问：什么是宗教？不只是这个词是什么意思，它的词根含义是什么，而是这个深刻的问题：什么是宗教？自古以来，人一直认为一定存在着某种事物，超越了日常生活，超越了每天这庸庸碌碌的痛苦、混乱和冲突。他在求索过程中，虚构了各种哲学理论、和各种意象，创造了种种意象，从古埃及人、古印度人一直到现代，但是，显然，他总是陷在某种幻觉当中。他会去欺骗自己。由于那种幻觉，他会搞出各种名堂。如果我们可以将那些也搁置一旁，我们已经对当代所有宗教做了充分调查，并进行了非常深入地探究，那么，你会问自己，那个丝毫不受思想侵染，不受时间腐蚀的事物是什么？它是否存在？有没有某种事物超越了通常的时空存在？要是我们开始问自己那个问题，那么，我们该怎样下手呢？需要进行什么准备工作吗？比如：服从纪律、牺牲奉献、控制约束，等等，经过一段时间准备后，再往前走。
9:33	And we are asking ourselves, we are thinking together, if there is anything beyond, and if one does not hypnotise oneself when one is free from illusion, then one can begin to examine, enquire very profoundly what is truth and if there is any path to it, or there is no path, or how can the mind reach that, or come to it?	我们在问自己，在共同思考，是否存在什么超越的事物，如果你没有自我催眠，如果你摆脱了幻觉，那么你就可以去非常深刻地检视和探询：什么是真理？是否存在通向真理的道路？还是说，根本没有道路？或者，头脑该如何触及真理，如何到达真理呢？
10:26	So we are going together this morning, together, to enquire, explore into this problem. First of all, it is important to understand, is it not, that one should be free of all illusions, otherwise the mind remains in various forms and varieties of illusions. So what creates illusions? Is it not desire, wanting to reach something, wanting to experience something, desiring something out of the ordinary, extra-sensory perception, visions, spiritual experiences, and so on. So one must be very clear, the nature of desire, which we talked about considerably in the past talks, and understand the movement of desire, which is thought with its image, which we went into, and also to have no motive in our enquiry. That is very difficult, to have no intention, to have not a sense of direction, then the brain is free to really enquire. Again, we have been into this problem right through our talks. We said there must be order in our house, in our existence, in our relationship, in our activity. Without that order which is freedom, there can be no virtue. Virtue, righteousness, is not something that is intellectually cultivated. Where there is order there is virtue, and the order is something that is living, not a routine, a habit.	所以，今天上午，我们要一起，同心协力地，去探询、调查这个问题。首先，你应该摆脱一切幻觉，否则头脑就会停留在各式各样的幻觉当中，明白这点非常重要，是不是？那么，是什么造成的幻觉？不就是欲望吗？想要达到什么境界，想要经历某种体验，渴望某些超常的东西，想要拥有超感官知觉，获得神示，获得精神体验，如此等等。所以，你必须非常清楚欲望的本质 ——这个我们前几次已经谈得想当多了—— 并理解欲望的活动 ——也就是思想及其意象，这个我们探讨过了—— 而且，在探询的时候，不带有任何动机。不抱动机，不抱任何目的是很难的，而做到了这点，头脑就可以自由地进行真正的探询。这个问题，我们在谈话中也已经探讨过了。我们说过，在我们的房间里，在我们的生活中，在我们的关系里，在我们的行为中，都必须存在秩序。没有那种秩序，也就是自由，就不可能有美德。美德、正义，不是通过智力培育的东西。有了秩序，就有了美德，这种秩序是鲜活的，而不是规矩或习惯。
13:34	And the other point is: is there something to be learnt? We are thinking together, please. Is there something to be learnt from another? You can learn from another: history, biology, mathematics, physics, the whole technological world with all its complex knowledge, you can learn from another, from a book, from one who has already studied all that. And is there something to be learnt from another psychologically? Please, this is an important question that we must investigate together. To be learnt from another, psychologically about ourselves, about that which is eternal, if there is something eternal. Or, there is nothing to learn from another, because all the human experience, all the psychological knowledge that one has, that humanity has gathered together for millions of years, is within oneself. You follow? Therefore if that is so, that is, we are the rest of mankind, our consciousness is the whole of mankind, and our consciousness is that. And it seems rather absurd and rather naive to go out and learn from somebody else about ourselves, because it requires the clarity of observation to learn about ourselves. That is simple. There is no psychological authority, and therefore there is no spiritual authority, because the whole history of mankind which is the story of humanity, is in us. Therefore there is nothing to experience. I wonder if you see this. There is nothing to be learnt from somebody who says, 'I know'. Or, 'I will show you the path to truth'. This has been the whole trend of the priests throughout the world. They are the interpreters between the highest and the common. From the ancient of days they have played this game. And to learn about, to understand ourselves, all that authority must be set aside. Right? Obviously. Because that authority is part of us. We are the priests, we are the disciples, we are the teachers, we are the experience, we are the ultimate, if we know how to understand. Right?	另外一点：有什么需要学习的吗？请注意，我们是在共同思考。我们需要从别人那里学习什么吗？你可以跟另一个人学习历史、生物、数学、物理，学习整个科技领域那些复杂的知识，你可以向另一个人学习，从一本书中学习，跟已经研究过这些东西的人学习。而在心理上，有什么东西是需要向别人学习的吗？请注意，这个问题很重要，我们必须一起来调查一下。是需要从别人那里学习，比如，了解自己的心理，了解那永恒的事物，或者是否存在永恒的事物，等等？还是说，无需从别人那里学习任何东西，因为人类所有的经验，我们所具有的、人类数百万年所积累的全部心理知识都在你自己身上。你明白吗？所以，如果是那样的话，就是说，我们就是其他人类，我们的意识就是整个人类的意识，那就是我们的意识。看来向外去找，从其他人那里学习了解我们自己实在是非常荒唐、非常幼稚的，因为要了解我们自己就需要进行清晰的观察。那很好懂。不存在心理上的权威，因而也没有任何精神权威，因为整个人类的历史，也就是人类的故事，都在我们身上。所以，并没有什么要去体验的。不知你是否看到这点了。有人说，“我知道”，或者说，“我会告诉你真理之路”，其实，从他那里没有什么可学的。全世界那些牧师一直是这种论调。他们是介于至高之神与普通百姓之间的传译者。自古以来，他们一直在玩这个把戏。而要想了解我们自己，就必须抛开一切权威。对吗？显然如此。因为那个权威就是我们的一部分。我们就是牧师，我们就是弟子，我们就是导师，我们就是经验，我们就是至高无上者， ——要是我们知道如何了解自己的话。对吗？
18:58	So, there is nothing to be learnt from somebody including that of the speaker, specially of the speaker, because one greatly accepts other people's influence, impressions. Right? So one has to be free to enquire. And to enquire very, very deeply, not superficially, because we have done all the superficial enquiry during the last six or sixty years, and we have come to the point when we say we have more or less established order in our life more or less, and as we go along we will establish greater order. Then we can ask: what is the religious mind, which can understand what is meditation? Which we are going into.	所以，并没有什么需要向人家学习的，包括讲者所说，尤其是讲者所讲的东西，因为你会受到别人的巨大影响。对吗？所以，你必须自由地去探询。要非常非常深入地，而不是肤浅地探询，在过去六年或六十年里，所有那些肤浅的探询我们都已经做过了，我们已经来到这样一步，我们至少建立起了生活的秩序，多也罢，少也罢，我们继续走下去时，会建立更大的秩序。然后，我们可以去问：什么是宗教之心？ ——那种心灵才可以懂得什么是冥想。这是我们要去探究的问题。
20:44	Within the last perhaps 10, 15 years, that word has become very popular in the West. Before, only very few who had been to Asia or India talked and enquired into their form of meditation, because the Asiatics and the Hindus have said – we will call the Hindus and the Asiatics one word: Asiatics – the Asiatics have said, only through meditation can you come to understand that which is timeless, which has no measure. But during the last ten or fifteen years, those who have nothing to do, call themselves gurus, came over to the West and brought that word. It became a word that rather made it like a drug. The word 'meditation' actually means, the dictionary meaning, to think over, ponder over, be concerned with and so on. And these people who brought that word from the East, they sold it to those gullible people, you paid for it, paid for the mantras which they brought, and you gradually learnt their tricks. And also you learnt the various mantras which they brought along. You know the word, I am sure, like guru, mantra, meditation is part of the daily common coin. The word 'mantra' in Sanskrit I believe means consider, ponder over, meditate, in not becoming – not becoming. And also that word means put aside all self-centred activity. Mantra means that. Which is, ponder over, meditate on not becoming, and put away altogether the self-centred activity. That is the real meaning of that word 'mantra'. You cannot sell that. You cannot go to somebody and say, give me money and I will tell you. And those people who have done it have become enormously rich people, it has become something commercial.	大约在最近10年或15年里，冥想这个词在西方盛行起来。以前，只有极少数到过亚洲或者印度的人谈论并调查过那里冥想的形式，因为亚洲人和印度人曾经讲过 ——我们把印度人、亚洲人统称为亚洲人吧—— 亚洲人曾经说过，只有通过冥想，你才能懂得那永恒的、浩瀚无边的事物。但是，在过去的十年或十五年里，那些跟冥想毫不沾边的人却自称起古鲁，他们跑到西方，也舶来了冥想这个词。 “冥想”这个词弄得听起来更像是毒品了。 “冥想”这个词真正的意思，在词典中的意思是思考、考虑，关注等等。而那些人从东方带来冥想这个词，却是在向那些容易上当的人兜售，你花钱去买冥想，买他们带来的曼陀罗，并逐渐学会他们那套把戏。而你也学会了他们带来的各种曼陀罗。你肯定知道这个词，像古鲁、曼陀罗、冥想这些词已经成了我们的日常用语了。我认为在梵语中，“曼陀罗”这个词的意思是在不想成为什么的状态下去思考、考虑、冥想 ——不成为什么。那个词还意味着抛弃一切自我中心的行为。曼陀罗是那个意思。即，就不成为什么进行考虑和冥想，并彻底摒弃自我中心的行为。那是“曼陀罗”这个词的真实含意。你无法兜售这个。你无法到人家那里说，给我钱，我就告诉你。而这么干的那些人却成了豪贾巨富，冥想成了有利可图的东西了。
24:48	And also there have been various systems of meditation, the Tibetan, the Hindu, the Japanese, Zen and so on. Right? And these systems have been invented by thought, obviously. And thought being limited, the systems must inevitably be limited. And also they become mechanical if you repeat, repeat, repeat. Your mind naturally goes dull, rather stupid and utterly gullible. Right? It is common sense, all this. But we are all so eager to experience something spiritual, either through drugs, through alcohol, or follow a system that you hope will give you some kind of exciting experience. Because we are bored with our own daily life, going to the office for the next forty years, at the end of it, die. We are bored with all that. We are bored with our present religions, and so somebody comes along and brings some fantastic notions and we fall for it. This is happening. We are not exaggerating, we are not attacking anybody personally, but we are just examining the nonsense that is going on.	冥想也有各种体系：西藏冥想、印度冥想、日本的禅宗等等。对吗？是思想创造的这些体系，显然是这样。而因为思想是局限的，所以，这些体系必然也是局限的。还有，如果你反复重复，那么，那些冥想就会变得非常机械。你的头脑自然也会变得迟钝，非常愚蠢，特别容易受人摆布。对吗？这些都是常识。可是我们全都这么渴望获得某种精神体验，或者通过毒品，通过酒精，或者遵循某种方法，希望能得到某种激动人心的体验。我们厌倦了自己的这种日常生活：在今后四十年，每天上班，并在最后死掉。我们厌倦了这一切。我们也厌倦了目前这些宗教，所以，当有人拿来一些荒诞离奇的观念时，我们就信以为真了。这种事正在发生。我们没有夸大其词。我们也不是在对谁进行人身攻击，我们只是在检视现在这些愚蠢的行为。
27:03	So if one is sufficiently aware of all this, and has put aside all this, because it is utterly meaningless. You don't have to go to India or to Tibet, or to God knows somewhere else, or even to Rome. Because if one uses not only common sense, but have a critical mind, a mind that is questioning not only what others say, but also questioning yourself which is far more important. Not to accept anything that you yourself see that it is correct or noble or real experience, to question it, to have a mind that is capable, rational, sane. That is essential. And to have a mind that is free from all the illusion, a form of self-hypnosis. If that is possible in a world that has more or less gone mad: violent, terror, wars, the atomic bomb and the computer, that is going to take over all the activities of thought. Then what is a human being? You understand? The human being has lived on thought. All the architecture, all the music, the things that are inside the churches, temples and mosques, they are all put there by thought, invented by thought. All our relationship is based on thought, though we say, I love you, it is still part of the image, which thought has created about another. So thought to us is astonishingly important. And thought itself, as we have examined it very carefully, is limited, it has the capacity to break up, to bring about fragmentation between people as my religion, my country, my God, my belief and so on, all that is the movement of thought. Thought, space, and time, which we talked about.	所以，如果你足够清醒地觉察到并摒弃了所有这些做法，因为那是毫无意义的。你不必跑到印度，跑到西藏，或者去天晓得的别的什么地方，连罗马你也不必去。因为如果你不仅会运用常识，而且还拥有一颗审慎的头脑，这颗头脑不仅质疑别人说的话，而且还质疑你自己，而这种质疑要重要得多。不要相信你自己看到的任何事情，不管是正确的事情、高尚的事情还是真实的体验，都不相信。而要质疑它，要有一颗有能力、有理智的头脑。这种头脑是不可或缺的。要让头脑摆脱所有幻觉，幻觉是一种自我催眠的形式。如果那是可能的，在这个多少有些疯狂的世界上，这里有暴力、恐怖、战争和原子弹，也有计算机，计算机正在接管思想的一切活动。那么，人是什么呢？你明白吗？人一直靠思想过活。所有建筑，所有音乐，那些教堂、寺庙和清真寺里面的东西都是思想创造并摆放在那里的。我们所有的关系都是基于思想的，尽管我们会说，我爱你，但那依然是思想制造的关于另一个人形象的一部分。所以，思想之于我们，有着惊人的重要性。正如我们非常仔细地检视后所见，思想本身是局限的，思想有能力进行分解，有能力在人与人之间造成分裂，比如我的宗教、我的国家、我的上帝、我的信仰等等，这些全都是思想活动，思想、空间和时间，这些我们谈过了。
30:46	Now together, if we have gone that far, then we can begin to examine what is actually meditation. The Christian form of that is contemplation. Contemplation is different from meditation. Meditation is the capacity of the brain which is no longer functioning partially, – which we talked about also – but the brain that has freed itself from its conditioning and therefore functioning as a whole. Such a brain is different from mere contemplation. I can be conditioned as a Christian, a Hindu, whatever you will, and I can contemplate from my background, from my conditioning. That contemplation does not free my conditioning. But meditation demands and therefore it becomes extraordinarily serious, and it requires a great deal of enquiry and attention... It requires a great deal of attention not to function partially, which we again explained carefully. By partially we mean in a particular specialisation, or to function in a particular occupation, to narrowly make the brain, or allow the brain to accept beliefs, tradition, dogmas, rituals, which are only partial, all those invented by thought. The Christians have this word 'faith'. And if one has faith in God, or whatever you will, things will be all right. Or things will come out all right. This has been the slogan for two thousand years. And the Asiatics have their own form of faith: karma, reincarnation, evolution, time and so on.	如果我们已经走了这么远，那么，现在，我们可以一起去调查什么是真正的冥想。基督教的冥想是沉思。沉思不同于冥想。冥想是这种头脑不再作为部分运作的能力 ——这个我们也谈过了—— 头脑摆脱了自身的制约，因而可以作为一个整体运作。这样的头脑不同于只会沉思的头脑。我可以受到训练，当基督徒，当印度教徒，不管是什么教徒，我可以从自己的背景，从自己受到的训练出发去沉思，那种沉思不会让我摆脱我的条件作用。而冥想则有这种要求，因而冥想是极其严肃的，需要进行大量调查，给予完全的注意冥想要求给予完全的注意，从而不去部分地运作，这点我们也仔细解释过。我们说的部分，是指在某个特殊的专业或某种特殊的工作中，使头脑狭隘地接受一些信仰、传统、教义、仪式，等等，这些都只是片面的，都是思想编造出来的。基督徒讲“信”。只要你信上帝，或者不管信什么，你就会顺心如意。或者就会得到好的结局。这种口号喊了两千年了。亚洲人有他们自己那种信念：业报、进化、时间等等。
34:37	So meditation is different from contemplation in the sense that meditation demands that the brain is no longer conditioned to act partially but wholly. Right? That is the requirement for meditation, otherwise meditation has no meaning.	所以，冥想与沉思的不同之处在于冥想要求大脑不再受那种训练的影响，从而完整地而非部分地行动。对吗？这是冥想的要求，否则，冥想就毫无意义。
35:17	So the question then is, is it possible, living in this world, which demands certain forms of specialisation a skilful carpenter, skilful mechanic, skilful mathematician, or a very skilful housewife, it doesn't matter, living in this world which demands these, and yet be free from specialisation. I wonder if we are together in this. Suppose I am a physicist, that is, theoretical physicist, and I have spent my life, most of my life in formulating mathematically, thinking about it, questioning it, asking, cultivate a tremendous knowledge about it, and my brain has become specialised, narrowed down, and yet I begin to enquire into meditation. Right? And in my enquiry into meditation, I can only partially understand the significance and the depth of that word because I am anchored in something else. I wonder if we are meeting each other. Right? I am anchored in my theoretical physics as my profession. Anchored there, I begin to enquire theoretically whether there is the timeless, what is meditation and so on. So my enquiry becomes partial again. Right? But I have to live in this world. I am a professor at some university. I have got a wife, children, I have the responsibility of all that, and perhaps I am also ill. I have got the responsibility of all that, and yet I want to enquire very profoundly into the nature of truth, which is part of meditation. So my approach is partial.	随后的问题就是：有没有可能这样生活在世上，这个社会要求具有某些专业技能，或者做个熟练的木匠或机械师，或者做个思维敏捷的数学家，或者当个心灵手巧的家庭主妇，也没关系，能否既在这个要求有专业技能的世界上生活，而又不受专业化的限制？不知我们是在一起探讨着吗？假设我是个物理学家，也就是理论物理学家，我的一生大部分时间都在演算数学公式，通过不断地思考、设问，在这方面收获了大量知识，我的大脑成了专业化的窄化的大脑，而我又开始探询起冥想的问题。对吗？在探询冥想的时候，我只能部分地理解冥想这个词的意义和深度，因为我被拴在别的什么上面了。我不知道我们沟通上没有。对吗？理论物理是我的职业，我的头脑固定在这上面了。我被固定在那里，这样开始在理论上探询究竟有没有永恒的事物，什么是冥想，等等。所以，我的探询依然是片面的。对吗？可是，我必须在这个世界上生活。我是某大学的教授。我有妻子儿女，我要为这些负责，或许我也身体不好。我对这些都有责任，然而，我想要非常深入地探究真理的本质，这也是冥想的一部分。所以，我的方法是片面的。
38:15	So my question is: is it possible to be specialised as a carpenter, and yet leave it at a certain level so that my brain, the brain which is the common brain to all humanity – this is very difficult for people to accept: your brain is not your brain. It has been growing for millions of years, accumulating all kinds of knowledge, it is not yours. Your consciousness as we went into, is not your consciousness, which you readily accept, but you would rather resist when we say, your brain is not yours, it has grown through space and time, which is common to all humanity. This we won't go into now. So my question is: being specialised, can my brain say, yes, it has its function, but that function is not going to interfere. Right? I wonder if you are understanding all this? I am a carpenter, I know the quality of wood, the tools, the grain, the beauty of the wood and so on. I say, yes, that is natural, I must have that, but the brain that has cultivated the speciality cannot possibly understand the wholeness of meditation. Right? If I as a carpenter understand this, the truth of it, that I as a carpenter have a place, but that specialisation has no place in the wholeness of comprehension, in the wholeness of understanding meditation. If I see the truth of that, then specialisation becomes a small affair. Right? Are we meeting?	因此，我的问题是：有没有可能从事木匠这个专门的职业，却又把这个工作留在某个层面上，从而让我的大脑，这颗大脑是全人类所共有的 ——这种说法让人很难接受：你的大脑不是你的大脑。数百万年以来它一直在成长，这颗大脑积累了各种各样的知识，它并不是你的大脑。正如我们探讨过的，你的意识不是你的意识，虽然你乐意接受这个说法，但是却不愿接受我们说的：你的大脑不是你的大脑，它是通过时间和空间成长起来的，为全人类所共有。我们现在不打算细说这个了。那么我的问题是：我的大脑有专业技能，我的大脑能不能说，是的，它有它的功能，但是那个功能不要来干涉冥想。对吗？这些不知你理解吗？我是个木匠，我了解木材的材质，了解工具的使用，了解木材的纹理、美感，等等。我说，对，那很自然，我必须有那种技能，但是培育了那种专长的大脑是不可能懂得冥想所需要的完整品质的。对吗？如果我作为一个木匠，懂得这些，看到其中的真相，即，作为木匠，我有某种位置，但那种专业化在领悟以及理解冥想所需要的完整品质中是没有位置的。如果我看到了这个真相，那时候，专业化的影响就很小了。对吗？我们沟通上了吗？
41:23	So, then we begin to ask: what is meditation? Why certain parts of the world, like the Asiatic world, have given importance to this word. Asia is not geographically separate from the rest of the world, it is geographically separate, but Asia is you and me. Right? Because we are part of humanity, part of our consciousness, we are the rest of humanity. So when one part of humanity has given a great deal of time, from 2 or 3 or 4000 years as the Egyptians have done, as the Hindus have done, it is part of our enquiry to find out.	那么，接下来我们要问：什么是冥想？为什么世界上某些地区比如亚洲曾经重视冥想这个词。在地理上，亚洲同世界其他地区没有分开，在地理上，是分开的，但亚洲就是你和我。对吗？因为我们是人类的一部分，是我们意识的一部分，我们就是其他人类。所以，既然一部分人在冥想上投入了大量时间，正如2000、3000、4000年以来，古埃及人、古印度人做过的那样，这就是我们要探询的一部分问题。
42:41	First of all, meditation demands attention. Right? To attend, which is to give your whole capacity, energy, in observation. Attention is different from concentration. I hope you are following all this. Are we together in this? Concentration is an effort made by thought, to focus its capacity as energy on a particular point. Right? That is concentration. When you are in a school the teacher says, concentrate on your book, don't look out of the window, look at your beastly book. And you are trained to concentrate, that is to bring all your energy to a particular point. Which means in that concentration you are not allowing any kind of other thoughts to interfere, that is, to control. Concentration implies controlling thought, not to wander away, but to focus your thought on a particular subject, on a particular page, on a particular picture. Which is, thought says that it is important to focus my attention, focus my energy on that. It is the operation of thought. It is the operation of thought, in which there is compulsion, control, which says, 'Look'.	首先，冥想要求注意。对吗？注意，就是以最大的能力和全部的精力进行观察。注意不同于专注。我希望这些你们都清楚。我们是在共同探讨吗？专注是思想所做的努力，思想把它的能力当作能量聚焦在某个点上。对吗？那是专注。在学校里，老师说，要专心读书，不要往窗外看，盯着你那本该死的书。于是你受到了专注的训练，把全部精力汇聚于一点。这意味着，在那种专注当中，你不允许任何别的思想干扰你，也就是要进行控制。专注意味着控制思想，不要胡思乱想，要把念头集中到一个问题、一页书或一幅图片上。也就是，思想说，把我的注意力，把我的精力集中在那上面是很重要的。这就是思想的运作。这就是思想的运作, 其中存在强迫和控制，那个东西说，“听着”。
45:38	So, in concentration – please understand this carefully if you don't mind – in concentration there is the controller and the controlled. Right? My thought is wandering off, I say it should not wander off, I bring it back, the controller who says, 'I must concentrate on this'. So there is a controller and the controlled. Right? Who is the controller? The controller is part of thought. The controller is the past. The controller who says, I have learnt a great deal, and it is important for me, the controller, to control thought. That is, thought has divided itself as the controller and the controlled, so it is a trick that thought is playing upon itself. I wonder if you see all this. Please, we must understand this very carefully because in attention there is no controller nor the controlled, there is only attention. So it requires a careful examination into the nature of concentration with its controller and the controlled. Right? All our life, there is this controller: I must do this, I must not do that, I must control my desires, control my anger, control my impetus, control, control, control. Therefore I have gradually learnt to inhibit myself, and there are those people who say, don't inhibit, do whatever you like. That is the game also being played by the gurus.	所以，在专注当中 ——如果你不介意的话，请仔细理解这点—— 在专注当中存在着控制者与被控制者。对吗？我的思想开小差了，我说，思想不能开小差，这个说， “我必须专注在这上面”的我，把思想拉了回来，所以，存在控制者和被控制者。对吗？谁是控制者？控制者是思想的一部分。控制者是过去。控制者说，我学到了很多东西，所以，由我这个控制者来控制思想，这点很重要。即思想将自身分裂为控制者与被控制者，所以，这是思想在自己身上玩弄的一个把戏。这些不知你们看到了没有。请注意，我们必须非常仔细地理解这点，因为在注意的状态下，既没有控制者，也没有被控制者，而只有注意。所以，这需要仔细调查专注及其控制者、被控制者的性质。对吗？我们一生当中始终存在这种控制者：我必须这样做，不能那样做，我必须控制欲望，压制怒火，抑制冲劲，控制、控制、控制。于是我逐渐学会了约束自己，也有人说，不要约束自己，想干什么就干什么。古鲁们也在玩那套把戏。
48:08	So one must be very clear in understanding what is concentration and what is attention. As we are pointing out, in attention, that is to attend, there is no control. Please understand this, because as we are going to find out presently: is there a way of living our daily life in which there is no control? Right? That is part of meditation. This is a question one must ask oneself: is there, in daily existence, a way of living in which every form of control doesn't exist at all. Because control means effort. Control means division between the controller and the controlled: I am angry, I must control my anger, I smoke, I must not smoke and I must resist smoking, and so on and so on. What we are saying is something totally different and therefore it may be misunderstood, and may be rejected altogether, which is very common because we say, well, all life is a control. If you don't control you will become permissive, nonsensical, it has no meaning, therefore you must control. Right? Religions, philosophy, your teachers, your family, mother – control. But we have never enquired into who is the controller. The controller is put together in the past, the past is the knowledge which is thought, thought has separated itself as the controller and the controlled. And concentration is all that.	所以，你必须非常清楚地理解什么是专注，什么是注意。正如我们现在指出的，在注意，也就是留心的状态下，是不存在控制的。请理解这个，因为我们马上就要去弄清在日常生活当中有没有一种不存在任何控制的生活方式？对吗？那就是冥想的一部分。这是你必须问自己的一个问题：在每天的生活中，有没有这样一种根本不存在任何控制的生活方式。因为控制意味着努力。控制意味着控制者与被控制者之间的分裂：我生气了，我必须压制我的怒火，我有烟瘾，我绝不能抽烟，我必须克制烟瘾，如此等等。我们讲的则是完全不同的事情因而可能会引起误解，并可能遭到完全的否定，这很常见，因为我们会说，嗯，所有生命都是一种控制。你要是不控制，你会放纵自己，不控制是很荒谬的，毫无意义，因此你必须得控制。对吗？各种宗教、哲学、你的老师、你的家庭、你的母亲——全都在控制。但我们从未探究过谁是控制者。控制者是在过去拼凑起来的，过去是知识，即思想，而思想把自己分成了控制者与被控制者。而专注就是这么回事。
51:08	And in understanding that, we are asking a much more fundamental question, which is: can one live in this world with a family, all the rest of it, without a shadow of control? Right? First of all, see the beauty of that question. Because our brain has been trained for 1000 years to inhibit – you control, control. It is never operating with the wholeness of the brain. Right? See what it is doing for yourself. You are not learning from me, from the speaker, you are watching your own brain in operation, rationally, a critical examination, in which there is no deception, hypnosis and so on. And most of the meditations that have been put forward from the Asiatic world, are to control. Control thought so that you have a mind that is at peace, you have a mind that is quiet, not eternally chattering. Because silence, quietness, absolute stillness of the mind, brain, is necessary in order to perceive. Right? Therefore, all the types of meditation, however subtle, have the basis – to control. Or hand yourself over to some guru, to some idea. And forget yourself, because you have given yourself over to something and therefore you are at peace. Which is again the movement of thought, desire, and the excitement of something you have offered and it has been accepted. You follow all this?	明白了那个道理，我们要问一个更为根本的问题：你能否与家人等等生活在这个世上，而没有一丝控制的阴影？对吗？首先，要看到那个问题的美妙之处。因为1000年来，我们的大脑一直受到训练约束自己——你总在控制自己。它从来不是以大脑这个整体来运作的。对吗？看看大脑正在对你做些什么。你不是在向我这个讲话者学习。你是在理智地观察自己头脑的运作，进行审慎的检视，这里面不存在欺骗和催眠之类的把戏。大多数从亚洲舶来的冥想都讲控制。要控制思想，以便拥有一颗宁静的心，拥有一颗安静的心，不没完没了地唠叨。因为头脑和心灵必须是寂静的、安宁的，必须完全静止下来，才能去觉察。对吗？因此，所有各种冥想，无论多么微妙，都有这个控制做基础。或者，你把自己托付给某位古鲁托付给某种理念。然后忘掉自己，因为你把自己托付给了什么东西，于是你平静下来了。这还是思想、欲望的活动，是你提供并接受的某种兴奋、刺激。这些你都明白吗？
54:02	Whereas attention is something entirely different. It is not the opposite of concentration. If it is the opposite, then the opposite has its root in its own opposite. If love is the opposite of hate, then love is born out of hate. Right? I wonder if you see this? Any opposite has its root in its own opposite. So we are saying that attention is not the opposite of concentration, it is totally divorced from it. So we are going to enquire together, what is attention. Does it need effort? That is one of our principal activities: I must make an effort. I am lazy, I don't want to get up this morning but I must get up. Make an effort. Right? I don't want to do something but I must. I am getting tired of this.	而注意则是完全不同的事情。它不是专注的反面。如果是反面，那么这个反面就植根于它自己的反面。如果爱是恨的反面，那么爱就是从恨里面生出来的。对吗？不知你明白这个吗？任何对立的事物都植根于它自己的对立面。所以，我们现在说的是，注意不是专注的对立面，而是和专注完全分开的。所以，我们这就一起来询问，什么是注意。注意需要努力吗？努力是我们的一个最重要的行为：我必须努力。我很懒惰，今天早上不想起床，但我必须起来。努力。对吗？我不想干什么，但我必须干。我讲这些都厌倦了。
55:47	See how extraordinary, that we cannot catch the significance of it immediately. It has to be explained, explained, explained. We seem to be incapable of direct perception between concentration – not concentration camps – concentration and attention. To have an insight into attention and be attentive. Well, we will go into it.	看看，多让人惊奇啊！我们就不能立刻领会它的意义。必须得再三地解释。我们似乎没有能力直接认识到专注 ——不是集中营—— 认识到专注和注意的区别。要深刻理解注意、留心。好，我们来谈一谈这个。
56:34	When does attention take place? Obviously not through effort. When you make an effort to be attentive, it is an indication that you are inattentive, and trying to make that inattention become attention. You understand? I am tired of these explanations! Personally, I have never learnt about any of all this nonsense. Personally, nobody explained all this to me, thank God. Personally, I have never read about all this, it wouldn't be authentic, it would have no meaning. But to have quick insight, you understand? To see instantly the falseness of all religious organisations, all of them, and therefore you are out of it. To see instantly that the observer is the observed, and therefore no effort, it is so. It is only effort exists when there is division. You are following? So does it indicate our brains have become so dull, because we have been trained, trained – you follow? So that it has lost its pristine quickness, its capacity to see directly without all the explanations and words, words, words. But unfortunately one has to go into this because our minds, our brains cannot grasp instantly, for example that truth has no path. You understand? To see the immensity of that statement, the beauty of that statement and put aside all paths, the Asiatic, the Western, the North, South, East, West, so that your brain becomes extraordinarily active.	注意是在什么时候发生的？显然不是通过努力发生的。如果你努力做到注意，这就表明你没有注意，而是在力图由不注意变成注意。你明白吗？我解释这些东西都烦了！我本人从未学过这些无聊的东西。就我个人而言，没有人给我解释这些，谢天谢地。我本人从未读过这些。别人的解释不会是真实的，不会有任何意义。要能够敏捷地洞察，你明白吗？要一眼看穿所有宗教组织的虚伪，看穿一切这种组织，这样你就脱离了出去。要一下子看到观察者就是被观察者，因而无须任何努力，就是这么回事。只有在有分裂的情况下才会有努力。你明白吗？这是不是说明我们头脑已经变得如此迟钝，因为我们一直不停地受到训练——你明白吗？这样头脑就丧失了它先天的敏捷，丧失了直接去看的能力，总离不开语言文字和连篇累牍的解释。但很不幸，我还是得谈谈这个问题，因为我们的头脑不能一下子就领会到，比如说，真理是无路可循的。你明白吗？要看到这句话浩瀚无边的意义，看到这句话的美妙之处，并摒弃所有道路，不论它是亚洲的、西方的，还是东西南北任何方向的，这样你的大脑就异常活跃起来了。
59:45	One of the difficulties is that we are becoming mechanical. The computer is learning more quickly than we are learning. The computer can go so far ahead of us. And so if our brains are not extraordinarily alive and active, our brains will gradually wither away. Now we exist because we have to think, we have to be active, partially, but when the computer can take all the work, all the thought – most of the thought – and operate at a rapidity which the brain cannot, then the brain is going to wither. You understand? Please realise all this, this is happening. It is not an exaggerated statement of the speaker, it is happening now. We are unaware of it.	困难之一就是我们变得机械了。计算机学习东西比我们快很多。计算机可以把我们远远甩在后面。所以，我们的大脑如果不是异常积极，异常活跃的，就会逐渐萎缩。现在，我们之所以存在，是因为我们必须思考，必须活跃——部分地活跃—— 而当计算机可以接手所有工作，接替所有思想活动——大部分思想—— 并以大脑无法匹敌的速度运作时，大脑就会发生萎缩。你明白吗？请认识到这些，这是正在发生的事情，不是讲者夸大其词，这件事现在正在发生。而我们却没有意识到。
1:01:09	So we are enquiring into what is attention. In concentration there is always a centre from which you are acting. You can see it. Right? This is clear. When I concentrate, I am concentrating for some benefit, for some deep-rooted motive, for something to gain and so on, which is, from a centre I am observing. Whereas in attention, there is no centre at all. When you look at something immense like the mountains, their extraordinary majesty, the beauty of the valley, the line against the blue sky. The beauty of it for a moment drives out the centre. Haven't you noticed this? And you are for a second stunned by the greatness of it. Beauty is that perception when the centre is not. You understand? Like a child given a toy, he is so absorbed by the toy he is no longer being mischievous, he is completely with the toy. But remove, he breaks the toy and he is back to himself. Right? So most of us are absorbed by various toys. And when the toys go we are back to ourselves. Now, in the understanding of ourselves without the toy, that understanding without any direction, without any motive, that very understanding is the freedom from specialisation which makes the whole of the brain active. Now, the whole of the brain when it is active, is total attention. Right?	所以，我们要调查什么是注意。在专注的状态下，总是存在一个指示你行动的中心。你可以看到这个。对吗？这很清楚。我专注的时候，我专注是为了得到某种好处，是出于某种深固的动机，是为了有所得，等等，也就是说，我是从一个中心出发去观察的。然而，在注意当中，根本不存在中心。当你看着某些壮观的景象时，比如，看那巍峨庄严、令人惊奇的高山，或者看那美丽的山谷，看蓝天映衬下山峰的轮廓。在那一刻，眼前的美景会把这个中心驱散。你注意到这个现象了吗？在那瞬间，那壮观的景象让你惊叹不已。美就是这个中心不在时的那种看见。你明白吗？就像是给孩子一个玩具，他完全叫玩具吸引住了，也就不再淘气了，因为他心思全扑在玩具上了。可是，拿走玩具，或者他弄坏玩具后，他就又是原来的他了。对吗？所以，我们大都被各种玩具吸引着。拿走了玩具，我们就依然故我。现在，通过了解没有玩具时的自己，那种了解没有任何目的，没有任何动机，正是那种了解会摆脱专业工作带来的束缚，让整个大脑活跃起来。那么，整个大脑都活跃的时候，就是完全注意的状态。对吗？
1:04:36	Look, I'll point out something else. We are always looking or feeling with one of the senses, right? I like the taste of something, or hear some music, but one never listens, one never looks at anything with all one's senses. Right? Have you ever done it? Oh, God's sake. When you look at a mountain, because of its majesty, your senses are fully in operation, therefore you forget yourself. You understand? Now, when you look at the movement of the sea or the water or the sky and the slip of a moon, when you look at it totally, with all your senses, that is complete attention in which there is no centre. Which means, that attention is total silence, of the brain that is no longer chattering, completely still. Is it taking place with you now? Is your brain completely still? Because we are talking about a stillness, absolute silence of the mind, of the brain. Because there are various forms of silence, the silence between two noises, the silence between two notes, the silence between thoughts. Right? The silence when you go into a forest, where there is great danger, of a dangerous animal, everything becomes totally silent. I don't know if you have – no, you haven't, here you have killed everything.	听着，我要指出一些别的东西。我们总是用一个感官去看或者去感受，对吗？我喜欢品尝什么，或者喜欢听某些音乐，但你从不用自己所有的感官去听，去看。对吗？你这么做过吗？啊，看在老天的份上。你望着一座山，山的雄伟壮观令你所有感官都运作起来，于是你浑然忘我。你理解吗？现在，你望着大海的波动，望着湖水荡漾，天空的变幻，月亮在云朵里穿行，当你用全部感官，全然地看时，那就是完全的注意，那里面没有中心存在。意思就是，那种注意是完全的寂静，头脑不再聒噪不休，而是彻底静止了。这种寂静在你身上发生了吗？你的大脑完全静止了吗？我们在谈一种宁静，头脑、心灵的绝对寂静。寂静有多种形式，两个噪音之间的寂静，两个音符之间的寂静，两个念头之间的寂静。对吗？当你走进森林，那里是寂静的，那里隐藏着可怕的动物，非常危险，一切都鸦雀无声。我不知道你可曾——不，你们没有你们在这里把什么都杀掉了。
1:07:49	So, this silence is not put together by thought, or through fear. When you are really frightened, your whole body, your nerves, your brain becomes – haven't you noticed it? So this is not that quality of silence, it is entirely different. It is the operation of the whole of the brain with all its senses active. It is that freedom which brings about total silence of the mind. And it is only such a mind, such a brain, mind-brain – I don't want to divide it into two for the moment, we will stick to the brain – such a brain that is absolutely quiet, not brought about by effort, determination, by desire, by motive. It is the freedom of order which is virtue, righteousness in behaviour, and in that silence alone, there is that which is nameless and timeless. That is meditation.	所以，这种寂静不是由思想或通过恐吓造成的。你要是真的感到害怕，你浑身上下，你的神经、大脑都会 ——你没注意过这种现象吗？所以，这种静不是那种品质的静，完全不是一回事。这种寂静是整个大脑及其全部感官都活跃起来时的运作。正是那种自由给心灵带来完全的宁静。唯有这样一颗心，唯有这样一颗大脑，心灵——大脑 ——我暂时不想把它一分为二，我们盯住大脑这个词—— 这样一颗绝对安静的大脑，不是努力、决心、欲望、动机的结果。它是这种秩序井然的自由，也就是行为中的美德和正义，唯有在那种寂静中才存在那无法命名的永恒的事物。那就是冥想。