克里希那穆提 - 了解冥想需要秩序

Krishnamurti Subtitles

SD70T3 - 了解冥想需要秩序第三次公共讲话美国加州，圣地亚哥州立大学 1970年4月7日
0:20 Krishnamurti: I would like, if I may, this evening, talk about the implications of meditation and what is necessary for a mind that is capable of really true meditation – what is the first step, as it were.	0:20 如果可以，今天晚上我想谈一谈冥想的含义，以及头脑要怎样才能真正冥想， ——也可以说要怎样踏出第一步。
1:08 First of all, I think one has to understand the meaning of the word ‘freedom’. For most of us, freedom implies freedom to express ourselves, or freedom to do what we like in society, or freedom to think what we like, or freedom from a particular tiresome habit, or a particular idiosyncrasy, and so on. To understand what is freedom – because that seems to me absolutely necessary for a mind that is capable without any distortion, to be able to meditate.	1:08 首先，我认为我们必须了解 “自由”这个词的含义。对我们大部分人来说，自由意味着，自由地表达自己，自由地在社会中做我们喜欢的事；自由地想我们喜欢的事；或摆脱一个讨厌的习惯，或摆脱一个癖好，等等。要了解自由是什么—— 因为在我看来，必须有自由，头脑才能没有任何扭曲，才能冥想。
2:50 For most of us, we demand freedom, politically or religiously, or to think what we like, and there is the freedom of choice. Political freedom is all right and one must have it, but for most of us, we never demand and find out whether it is at all possible to be free inwardly. Our mind is a slave to its own projections, to its own demands, to its own desires and fulfilments. The mind is a slave to its cravings, to its appetites. 4:14 And apparently we never ask whether it is at all possible to be free inwardly. But we are always wanting freedom outwardly – to go against the society, against a particular structure of society. And this revolt against society, which is taking place all over the world, is a form of violence which indicates that one is concentrating on an outward change without the inward change.	2:50 因为我们大部分人都需要自由，政治自由或宗教自由，或者爱想什么就想什么的自由，以及选择的自由。政治自由是好的，我们必须有政治自由，但我们大部分人从来不要求搞清楚，内在的自由到底可不可能。我们的头脑是它自己的投射的奴隶是它自己的需求、自己的欲望和成就感的奴隶。头脑是它自己的渴望的奴隶，欲望的奴隶。 4:14 显然我们从来不问内在的自由到底可不可能。我们总想要外在的自由—— 反对社会的自由，反对特定的社会结构的自由。而这样的反叛社会，世界各地都在发生，这是一种暴力，那表明我们专注于外在的变化，而不关心内在的变化。
5:24 So violence plays an extraordinary part in our life. We never ask whether the mind can be completely and utterly free from violence. We have accepted it as part of life, as we have accepted war as a way of life. And we have our favourite wars – you may not like this particular war, but you don’t mind having other kinds of wars. And there will be always wars – and there have been for 5,000 years wars, because man has accepted violence as the way of life. And we never question whether the mind can be really and truly, deeply, be free of violence. 6:53 And the permissive society in which we live, the culture which is gradually coming out of this society, to do what one likes or choose what one likes, it is still an indication of violence. Where there is choice there is no freedom. Choice implies confusion, not clarity. When you see something very clearly, there is no choice, there is only action. It is only a confused mind that chooses. And choice is an indication of the lack of freedom and therefore in choice there is resistance, conflict.	5:24 所以暴力在我们的生活中扮演着极其重要的角色。我们从来不问头脑是否能完全彻底地从暴力中解脱。我们已经把它视为生活的一部分，就如我们也接受了战争是生活的一部分。我们有我们特别支持的战争—— 你可能不喜欢这一场战争，但你不介意有别的战争。战争会一直存在—— 五千年来一直有战争，因为人类赞成暴力是一种生活方式。我们从来不问问头脑能不能切实、真正、深刻地从暴力中解脱。 6:53 我们生活在这个放纵的社会里，从这个社会里慢慢衍生出来的文化，爱做什么就做什么，爱选什么就选什么，这依然是暴力的体现。有选择的地方，就没有自由。选择意味着困惑，而不是清晰。如果你很清晰看到一件事，那就无所谓选择，唯有行动。只有困惑的头脑才会选择。选择是缺乏自由的体现，因此在选择当中有抗拒，有冲突。
8:09 And so our life as it is now is based on violence. Our life is conditioned by the verb ‘to be’. Please, this is important to understand, how our life is guided and conditioned by the verb ‘to be’: one has been, one is, and one will be. The idea in that verb is to arrive, to succeed, to achieve, to become, gradually attain peace, gradually get rid of the things that hinder us. So the verb ‘to be’ is the conditioning of the mind in time. Right? Do, please, follow this.	8:09 所以我们现在的生活就是以暴力为基础的。我们的生活受制于 “成为”这个动词。请注意，理解这一点很重要， “成为”这个动词怎样指引和制约了我们的生活：以前怎样，现在怎样，将来会怎样。那个动词的意思就是达到，成功，实现，成为，逐渐平静，逐摆脱阻碍我们的东西。所以“成为”这个动词的意思是头脑受制于时间。对不对？请务必理解这一点。
9:47 Because enlightenment is not a matter of time at all. Understanding is not a matter of gradual sensitivity; either one understands it immediately or not at all. As long as the mind is conditioned by that verb, and as most minds are, all our moral structure is based on that. I will be good, I will gradually achieve a certain state of mind, and so on. So one has to be aware of this dangerous word. And find out whether the mind can be free of the word, because the word is never the thing, the description is never the described. And yet we are satisfied with the description, with the explanations.	9:47 因为开悟根本不是时间问题。了解不是逐渐形成的敏感；我们要么即刻了解了，要么根本就不了解。只要心灵受制于那个动词，多数情况也正是如此，我们所有的道德架构就建立在那个基础上。我会变好，我会逐渐达到某种头脑状态，等等。所以我们必须意识到这个危险的词。并搞清楚头脑是否能从那个词中解脱，因为语言永远不是那个东西，描述永远不是被描述之物。然而我们却总是满足于描述，满足于解释。
11:42 So, as I said, we are going to go into this question of not only what is meditation – and I believe that is a new word that you have learnt in this country, brought from the East, and one doesn’t know the full meaning of that word. But before we go into that, which is a very complex and the most important thing, meditation is the most beautiful thing in life, if you know what meditation is. But before one can meditate one must understand what is living, what is love and what is death. If you don’t understand that, your meditation is merely an escape, is a form of self-hypnosis. Right?	11:42 所以，我说过，我们会探究这个问题—— 不仅探究冥想是什么的问题—— 我相信这是你们在这个国家刚学到的新词，来自东方的新词，我们并不知道这个词的完整含义。但在我们探究那个问题，即非常复杂事情，最重要的事情，冥想是生活中最美丽的事，如果你知道什么是冥想的话。但在可以冥想之前，我们必须了解生活是什么，爱是什么，死亡是什么。如果你不了解这些，你的冥想就只是逃避；是一种自我催眠。对不对？
12:59 So you must lay the foundation, not gradually. There must be order before the mind can fully comprehend the significance of what meditation is, there must be complete order, which means the end of all conflict, all disturbance, all disorder within oneself, otherwise your sitting down in a corner by yourself for ten minutes a day and thinking you are going to meditate or achieve enlightenment, is nonsense, if you don’t mind my saying so.	12:59 所以你必须打好基础，而且不是慢慢来。在头脑能完全理解冥想是什么的意义之前，必须要有秩序，必须有完全的秩序。那意味着结束了所有的冲突，所有的不安，我们内心所有的混乱，否则你自己独自坐在角落里，每天坐上十分钟，想着你要开始冥想了或者要开悟了，那都是胡闹，如果不介意我这么说的话。
14:07 So one has to understand what living is. And one can understand that only by observing what actually it is, not in opposition to a concept, to a formula, to an ideology, but actually what it is. So one must be free to observe actually what our life is, not what it should be. If you are thinking in terms of what it should be, then you are totally avoiding what actual life is.	14:07 所以我们必须了解什么是生活。只有靠如实观察，我们才能了解生活，不是靠反对概念，反对模式，反对意识形态，而是如实了解。所以我们必须自由地观察我们生活的真实状况，而不是它应该的状况。如果你从它应该怎样的角度思考，那你就是在逃避真实的生活。
15:16 So what is this life that we are living, this life, the actual daily life is disorder, isn’t it? There is conflict, there is driving ambition, there is battle in ourselves, opposing contradictory desires and wills, endless frustrations. And there is frustration because we have never understood what fulfilment is, and if there is such a thing as fulfilment. What is there to fulfil? One’s own particular little ambition, one’s own appetites, envies, ambitions to be somebody? And what is that centre that demands all this? Is not that very centre the cause of disorder? 17:04 And without bringing about order in that life, complete mathematical order, life has very little meaning – going to the office every day for the rest of the 60 years, or 40 years, living in this constant battle between ‘what is’ and ‘what should be’, between the frustrated ambitions and the simple, clear, beautiful life; the images that one has built about oneself and about others, the self-centred activity that is going on all the time, which is isolating each one, and therefore dividing.	15:16 那么我们正在过的这个生活，每天所过的实际生活，就是混乱，不是吗？有冲突，有强烈的野心，我们内心有交战，有互相对立，互相矛盾的欲望和意愿，有无尽的挫折。有挫折，那是因为我们从未尝过满足的滋味，如果有满足这个东西的话。要满足什么呢？我们一己的小小野心，一己的欲望、嫉妒，成为大人物的野心？想要这一切的那个中心是什么？不正是那个中心造成了混乱吗？ 17:04 如果生活中没有实现秩序，数学般的完善秩序，生命就了无意义，在随后的六十年里，或四十年里，每天去办公室上班，生活在“实然”和“应然” 不断的交战中，生活在受挫的野心和简单、清晰、美丽的生活的不断交战中；我们对自己和他人抱有的那些意象，一刻不停的自我中心的活动，这都在隔绝没个人，因而在分化每个人。
18:22 And that’s our life, a life of conflict, a life that has really no meaning as it is, a life that is a battlefield, not only in yourself but also in your relationship, a life of division, contradiction, routine, monotony. And a life that is, when you look at it very deeply, utterly lonely, a life that has no beauty. And that is our life, and we are not exaggerating it, if you observe yourself very carefully, without any prejudice, bias, when you look at every human being, right through the world, the saint, the priest, the specialist, the careerist, the ordinary layman are all caught in this.	18:22 这就是我们的生活，充满冲突的生活，这样的生活真的没有什么意义，生活就是一个战场，你自己有冲突，你的人际关系里也有冲突，一个充满分化、矛盾、例行公事和单调无聊的生活。如果你非常深入地检视，你会发现那样的生活是彻底孤独的，没有美。那就是我们的生活，我们并没有在夸大其词，如果你自己非常仔细地观察，抛开任何偏见和成见，如果你察看世上的每一个人，圣人，神父，专家，野心家，还是普通人，全都困于其中。
20:01 And we want to escape from it. And so you escape through nationalism, through beliefs, through dogmas, through innumerable forms of entertainment, in which is included the religious entertainment. That is our life, comparing ourselves with something that should be, comparing ourselves with the greater, with the nobler, with the more intelligent, with the more spiritual, and so on. And therefore conflict and fear. This is our life, a battle for security, and in the very search for security, psychological as well as physical, we bring about destruction. These are obvious facts.	20:01 我们想要逃避。于是你借助民族主义、信仰、教义、种种娱乐来逃避，其中包括宗教娱乐。那就是我们的生活，把我们自己跟应该怎样比，跟更伟大、更高尚的人比，跟更有智慧、更有灵性的人比，等等。于是就有了冲突和恐惧。这就是我们的生活，为安全而战，我们就在寻求安全中，心理安全以及物质安全，引起了破坏。这些都是显而易见的事实。
21:37 And from this we want to escape, because man has lived like this for thousands and thousands of years, with sorrow, confusion and great misery and mischief. And without changing all that, completely, radically, mere outward revolution, changing a particular system for another system, does not solve this aching agony. There is only one revolution, the inward revolution.	21:37 我们想逃避逃避这些事实，因为人类一直这样生活着，生活在悲伤、困惑以及巨大的苦难和伤害中，已经这样生活了千万年。若不彻底地从根本上改变这一切，只进行外部革命，一个体制换为另一个，并不能解决这极大的痛苦。革命只有一种，那就是内在革命。
22:56 So, spitting on society, blaming society for your condition, is obviously blaming something which you have created – it is your society, you have built it, by your greed, envy, ambition, competitiveness, comparison, by one’s own inward hatreds, violence. So that is our life, really quite insane life.	22:56 所以，唾弃社会，把你的制约归咎于社会，那显然是在谴责你自己造成的东西—— 这是你的社会，是你造就了它，用你的贪婪、嫉妒、野心、竞争和比较，用你自己内在的仇恨和暴力。所以那就是我们生活，完全疯狂的生活。
23:51 Now the question is, how can that life be changed? Not gradually, but immediately. Otherwise you’re sowing the seed of violence, though you may want peace, you are actually sowing the seeds of enmity, misery.	23:51 那么问题就是，怎样才能改变那种生活？不是逐渐改变，而是立即就变。否则你就是在播下暴力的种子，尽管你可能想要和平，但你实际上是在播下敌意、苦难的种子。
24:33 So seeing all this, nonverbally, not as an explanation, not as an idea, but seeing it actually as it is, feeling it, as you feel hunger, therefore being intimately related to it. And you cannot be deeply, beautifully related to this living, which we call life, as long as you have any form of escape from it, any form of distortion.	24:33 所以无言地看到这一切，不视为解释，也不视为观念，而是如实看到它，感受它，就像你感受饥饿一样，从而与它密切相联。只要你有任何形式的逃避，任何形式的扭曲，你就无法跟这个鲜活的、我们称之为生活的东西产生深刻、美丽的联系。
25:46 So, awareness without choice, to be aware of this whole phenomenon of existence, not someone else’s existence, not being aware of our life according to somebody, some philosopher, some guru, some psychologist, but being aware of it actually, because you yourself see it. If one is so completely aware of it, and one must, because one cannot possibly live as we are living – we are talking inwardly, psychologically, a life that is so torn. And if we want order, and order is virtue, order demands discipline, that is to learn, not to conform, not to imitate, but to learn. 27:37 And to learn about the disorder, which is our life, to observe it, to learn, and in that observation comes an extraordinary discipline, not imposed by anybody, because the very observation itself has its own discipline. In the very act of observing you are learning, and therefore the learning is the discipline. Please, do see this because we have imposed upon ourselves so many disciplines – the business discipline, the religious discipline, the family discipline – of course, the military discipline is the most absurd kind of discipline.	25:46 所以，要无选择地觉察，觉察整个存在的现象，不是别人的存在，不是根据别人来觉察我们的生活，根据某个哲学家、某个古鲁、某个心理学家，而是如实觉察，因为你要亲自看到。如果我们完全地觉察到了，我们必须觉察到，因为我们决不能照现在这样生活，我们谈的是内在的，心理上的，生活得如此支离破碎。如果我们想要秩序，秩序就是美德，而秩序需要自律，也就是学习，不是遵从，也不是模仿，而是学习。 27:37 了解混乱，即了解我们的生活，去观察它，去学习，在那观察当中就会产生非凡的纪律，不是别人强加的，因为那观察本身就有自己的纪律。你就在观察当中学习，所以学习就是纪律。请务必看到这一点，因为我们给自己强加了那么多的清规戒律—— 商界的规则，宗教戒律，家庭守则—— 当然，军队的纪律是所有纪律中最荒唐的一种。
28:57 But we’ve got so many disciplines – the must and the must-nots, always conforming, imitating, suppressing, and being suppressed, wanting to fulfil – all that is disorder. So to understand order, to learn about order, not what order should be, but to learn about it, one must learn about disorder. Right? Are we following each other or are you slowly being mesmerised by words? Well, if you are, tant pis, it’s up to you.	28:57 但我们有那么多的纪律—— “必须”和“决不能”，总是在遵从，在模仿，在压制以及被压制，想要成就什么—— 这一切都是混乱。所以，要领会秩序，了解秩序，不是秩序应该怎样，而是了解它，你就必须了解混乱。对不对？我们在理解彼此吗？还是你们慢慢被语言催眠了？如果是这样，那就tant pis （法语，“糟糕透了”），这取决于你们。
30:10 We said, one must learn about disorder, which is our life, which is our mind, our heart, our... very core of our being, is disorder because if you say, there is a soul, according to the Hindus – the Atman, and so on, they are just theories. Philosophy has nothing to do with living, and we are trying to understand what living is, we are seeing that in living there is utter disorder, the battle, the misery, the confusion, the agony, the guilt, the fear.	30:10 我们说了，必须要了解混乱，即我们的生活，我们的头脑，我们的心灵，我们的存在核心，那就是混乱，因为如果你说，根据印度教的教义，灵魂是存在的—— 高级自我，等等，但那只是理论。哲学跟生存毫无关系，我们在设法了解生活是什么，我们看到生活中有彻底的混乱、斗争、苦难、困惑，痛苦、内疚和恐惧。
31:08 So one has to observe without any choice, this disorder which is you, which is me – to observe it, not what you want it to be, then you create conflict between ‘what is’ and ‘what should be’. And where there is conflict there is disorder. Please, do understand this thing very simply – once you understand this you will find that by observing disorder in oneself, without any distortion, without wanting to bring about order out of this disorder, trying to impose what you think is order upon disorder, but observe it without any choice, without any distortion. Then out of that observation comes supreme order, the highest good.	31:08 所以，我们必须无选择地观察，这混乱就是你，就是我—— 去观察它，不是你想让它变得怎样，否则你就在“实然” 和“应然”之间制造了冲突，有冲突就有混乱。请务必简单明了地理解这件事—— 一旦你了解了，你就会发现，通过观察我们内心的混乱没有丝毫扭曲，不想用这混乱带来秩序，不设法把你认为的秩序强加到混乱之上，而是无任何选择、无任何扭曲地观察它。然后，从那观察当中就会产生最高的秩序，至上的善。
32:28 And in that there is a total revolution. And from that – inward radical change, there comes outward order, not the other way round. We want outward order first and this has never been possible – every revolution including the Communist revolution, said, ‘forget about the inward order, let’s have State order’. And you know what is happening, every revolution has done this, tried to bring about outward order without paying any attention whatsoever to the psychological, supreme order within oneself. And order means also not only virtue but love.	32:28 彻底的革命就在其中。那内在的剧变，会产生外在的秩序，反之则不然。我们想首先有外在的秩序，而这从未实现—— 所有的革命，包括共产主义革命，都说，“别提什么内在秩序，让我们拥有国家秩序”。你知道接下来会怎样，所有的革命都这样，想方设法实现外在秩序，毫不关注人类内心最高的秩序。秩序不仅意味着美德，也意味着爱。
33:44 And what is love? I wonder if you have ever asked that question, what love is – have you? What is love, how will you find out? You will find out what it is through what it is not, through negation the positive comes. But if you pursue the positive, then it is the pursuit of the projection of the mind. So when you deny all the projections of the mind, by denying in the sense, setting it aside, negating, then you will find out what it is.	33:44 爱是什么？不知道知道你有没有问过这个问题，爱是什么—— 你问过吗？爱是什么，你会怎样搞清楚这个问题？通过了解它不是什么，就能搞清楚它是什么，通过否定，肯定的就来了。但如果你追求肯定，那就是在追求头脑的投射。所以，当你否定了头脑的所有投射，否定的意思是，驳回，否认，你就会搞清楚爱是什么。
35:02 So that is what we are going to do, find out what it is not, to find out what it is. Can we go on? Right. We said, what is love – you know, that is one of the most important things in life. If one has love, you can do what you like, then there is no conflict, then there is no evil, there is great bliss, but to imagine what bliss is and pursue that, is not love. So we are going to see what it is not, and therefore come upon what it is. Therefore it is not a question of searching out love, nor cultivating love – how can you cultivate love? 36:34 All cultivation is the product of the mind, product of thought; it is like a mind that pursues humility, it says, I know vanity and I must cultivate humility. And when the mind that is proud and vain, cultivates humility, it is still vain. It is like those saints that are pretending to be humble, because they have cultivated humility.	35:02 所以，那就是我们要做的，搞清楚它不是什么，也就搞清楚了它是什么。可以继续吗？好。我们说，爱是什么—— 你知道，那是生命中最重要的事情之一。如果有爱，就可以做喜欢的事，那时就没有冲突，没有邪恶，就有巨大的福祉，但想象福祉是怎样的并去追求的话，那就不是爱。所以我们要看看爱不是什么，并邂逅爱。所以，这不是寻求爱的问题，也不是培养爱的问题—— 你怎么能培养爱呢？ 36:34 所有的培养都是头脑的产物，思想的产物；就像一个追求谦卑的心灵，它说，我知道自负，我必须培养谦卑。如果头脑骄傲自负，如果它培养谦卑，它仍然是自负的。就像那些圣人，他们假装谦卑，因为他们谦卑是培养出来的。
37:22 So what we are going to do is to find out what it is not, not through me, not through the speaker at all, but by listening to yourself and finding out what it is not, and if it is not that, wipe it away instantly. If you don’t wipe it, if it doesn’t disappear, then you are caught in time, you are a slave to the word and the verb ‘to be’. And therefore there is no love.	37:22 所以我们要做的就是搞清楚爱不是什么，不是通过我，决不是通过讲者，而是通过倾听你自己，搞清楚爱不是什么，如果那不是爱，就立刻清除。如果你不把它清除，如果它不消失，你就困在时间当中了。你就是“成为” 这个动词的奴隶。因此就没有爱。
38:14 So first we are asking what it is not. Obviously it is not jealousy, it is not envy, and your love is hedged about, a prisoner to jealousy, envy. Right? And when you see that, that what you call love is entangled with the ugly brutality of jealousy – see it, actually observe it, and in that observation jealousy goes, and you will never be jealous again, never envious.	38:14 所以首先我们要问爱不是什么。很明显，它不是嫉妒，不是羡慕，你的爱被束缚了，是嫉妒和羡慕的囚徒。对不对？如果你看到了这一点，看到了你称为爱的东西受困于... … 丑陋残忍的嫉妒，看到了它，如实地观察它，在那观察当中，嫉妒就消失了，你就再也不会嫉妒了，再也不会羡慕了。
39:29 Please, do this as we are talking. Envy comes only when there is comparison. And is love comparison? So again, you put aside all comparison, which means all envy. Then, is love pleasure? This is going to be a little more difficult. For most of us, love is pleasure – whether it is love, sexual love or love of God or love of – God knows what else. It is based on pleasure. The love of respectability is the very essence of the bourgeois mind.	39:29 请在我们谈话的时候就这么做。有比较才会有嫉妒。爱是比较吗？所以，你就再把所有的比较放到一边，比较就意味着嫉妒。那么，爱是快乐吗？这会有点难以理解。对我们大部分人来说，爱就是快乐，不管是爱，是性爱，或是上帝之爱，或是……—— 天知道还有什么之爱。那建立在快乐之上。爱体面，正是中产阶级头脑的本质。
40:52 So is love pleasure? Do observe it, please. We were saying yesterday evening what pleasure is – the product of thought, having had pleasure of different kinds yesterday, you think about it, you have image upon image built and that stimulates you, and that gives you pleasure, sexual or otherwise – and that you call love. And is it love? Because in pleasure there is frustration, there is pain, there is agony, there is dependency. Don’t you depend psychologically on another? And when you do, when you depend on your wife or husband – whatever it is, and you say, ‘I love you’, is that love? And in that dependence, is there not fear?	40:52 那么爱是快乐吗？请务必观察一下。我们昨天晚上在说爱是—— 思想的产物，昨天有过种种快乐，你回味它，在意象之上叠加意象，那刺激了你，带给你快乐，性方面的或其他方面的，你就把那称为爱。那是爱吗？因为在快乐当中有挫败，有痛苦，有极大的痛苦，有依赖。你在心理上不是依赖他人吗？如果你依赖他人，依赖妻子或丈夫—— 不管依赖谁，你说，“我爱你”，那是爱吗？在那依赖当中，不是有恐惧吗？
42:30 You are the product of your conditioning, you’re the product of your society, you’re the product of propaganda, religious and otherwise – for 2000 years; as in India, 10,000 or 5,000 years, they have been told what to believe, what to think. You repeat what others have said. All your education is that, the repetition of what you have learnt from a book. And you’re that, you’re conditioned, you are not free, happy, vital, passionate human beings. You are frightened human beings and therefore second-hand, you’re full of authority of others; or your own particular little authority, of your own knowledge – you know something about something and you become an authority.	42:30 你是你自身制约的产物，你是你的社会的产物，你是宣教的产物，宗教的宣教以及其他宣教—— 两千年的宣教；在印度则是一万年或五千年。别人告诉他们，要相信什么，要想些什么。你重复着别人说过的话。你受的所有教育，就是重复你从书本上学来的东西。你就是那样的，你是受制约的，你不是自由、快乐、充满活力和热情的人类。你是受惊的人类，因而是二手的，你满脑子都是别人的权威；或是你自己那点小权威，满脑子都是你的知识—— 你知道一点什么，于是就成了权威。
43:50 So you’re not free. And intellectually – look – are you free? Not repeat what others have said, not what you’ve been taught in the university or what you have learnt from a book. And what have you experienced? Go into it, you will see what you have experienced. You have experienced something that you will always recognise, otherwise it is not an experience. Therefore your experience is always old, like thought is always old – thought is never new, because it is the response of memory.	43:50 所以你不自由。智力上——注意—— 你自由吗？不重复别人说过的话，不重复大学教给你的那些东西，或者你从一本书上学到的东西。你经历过什么？探究一下，你会看到你经历过什么。你经历了一些事，你总会认出它，否则那就不是经历了。所以你的经历总是陈旧的，就像思想总是陈旧的—— 思想从来不是崭新的，因为那是记忆的反应。
44:57 So you – if you will forgive my repeating it – you are second-hand human beings, intellectually, emotionally. You go to places to learn how to be sensitive. Lovely idea, isn’t it? Be taught by another how to think.	44:57 所以你—— 请原谅我的重复—— 你就是二手的人类，智力上如此，感情上也是如此。你去一些地方学习怎样变得敏感。很动人的想法，不是吗？别人教你怎样思考。
45:32 So morally, intellectually, deeply, you are not free, and therefore you are only free in your sexual expression. And that is why it has become so extraordinarily important. There you are full, there you are free, though it has its own problems and its own neurotic attitudes and actions. So sex becomes important when everything else becomes unimportant, when life, the whole of it, not just sex, life includes living, life includes what love is, what death is, the whole movement of living, when that has no meaning, then one fragment, which you call sex, becomes extraordinarily important and vital. 47:01 When you are not passionate about freedom, inwardly, then you are lustfully passionate about sex, that’s all. And with that you associate love, pleasure. And with that you associate tenderness, gentleness, you may be sexually very tender, very kind, considerate, but outwardly you destroy, you kill everything round you – animals to eat, to hunt. So your love is based on pleasure and therefore is it love? Love, surely, is something none of all this; compassion means passion for everybody, not to your particular little desire.	45:32 所以道德上，智力上，内心深处，你都是不自由的，所以你只有用性表达时才是自由的。那就是性变得极其重要的原因。在性爱中，你是完整的、自由的，尽管它有自己的问题和神经质的态度和行为。所以性变得重要了，当其他事都变得不重要，当生活，生活的全部，不只是性，生活包括生存，包括爱是什么，死亡是什么，整个生命活动，当那些都没了意义，那么你称之为性的这部分，就变得格外重要和必须了。 47:01 如果你内心对自由没有热情，就会对性产生贪婪的激情，就是这样。你把那跟爱、快乐联系在一起。你把那跟温柔、温和联系在一起，你可能在性上非常温柔、非常友善、体贴，但在外部世界，你却大肆破坏。你杀戮周围的一切—— 杀动物吃或打猎取乐。所以你的爱建立在快乐之上，因而那是爱吗？爱，当然不是这一切，慈悲意味着对所有人的爱，不只是满足你的小小欲望。
48:39 So when you understand what disorder is by observing very closely, out of that comes order. And order has its own discipline which is its own virtue, therefore that order is the supreme good and therefore love, which has nothing whatsoever to do with pleasure, because pleasure has pain. Love is enjoyment, love is joy, not the puny thing that man has made it. And to find that out, what love is, you must also understand what death is. Right? Do you really want to understand what death is? Yes? I doubt it, very much, because you are all so scared of death, aren’t you?	48:39 所以如果你通过非常仔细的观察懂得了混乱是什么，秩序就从中出现了。秩序有它自己的纪律，它自己的美德，所以，那秩序就是最高的善，因而就是爱，它跟快乐完全无关，因为快乐隐含痛苦。爱是欢乐，爱是喜悦，它不是人类制造的琐碎之物。要搞清楚爱是什么，你也必须了解死亡是什么。对不对？你真的想了解死亡是什么吗？是的？我很怀疑，因为你们都太害怕死亡了，不是吗？
50:22 Or you have a belief in afterlife, therefore you are not frightened. You have rationalised your life, knowing that it is going to come to an end, the puny, shoddy little life that one lives, and one is frightened of that, therefore you say ‘let’s rationalise it, think about it, clarify it’ – you know, all the rest of it. Or, you have a belief in afterlife. The whole of Asia believes in afterlife, millions believe in reincarnation. But they never question what it is that incarnates. They believe that there is a permanent entity that is going to incarnate, and so on, I won’t go into all that. 51:29 If you believe in reincarnation, then what matters is how you live today, right? Because you are going to pay for it next life. How you live, what you do, what you think, what your morality is. So, even though you may believe in reincarnation, what matters is how you live now. So you have to face death, not postpone it till old age, some accident, disease, and so on – you have to meet it, you have to understand it, not be afraid of it.	50:22 还是你已相信有来生，所以不害怕了。你已把你的生活合理化了，你知道它终究会结束，我们所过的粗劣、渺小的生活终会结束。我们害怕，于是就， “让我们给它一点理由，想一想，想清楚。 ” ——你知道类似的所有事情。还是，你相信有来生。整个亚洲都相信有来生，无数人相信轮回转世。但他们从来不问轮回的是什么。他们相信有一个永恒的存在会重生等等，我不会探究那些。 51:29 如果你相信轮回，那你今天怎样生活就是最重要的，对不对？因为你现在所做的下辈子会有报应。你怎样生活，做什么，想什么，你的德行怎样。所以，即使你相信轮回，重要的是你现在怎样生活。所以你必须要面对死亡，不要拖延，不要等到老了，出了某个事故，生病了，诸如此类的时候—— 你必须就面对它，你必须了解它，不要怕它。
52:41 So we say, we must understand life and avoid death. But if you see life as a whole, in which there is this living, and this extraordinary thing called love, and death, as a total unit, not three separate things, then what is death? The organism, by usage, disease, and all the rest of it, comes to an end – it comes to an end quicker when there is conflict. All your heart failures and all the business of it, is the result of this extraordinary emotional, contradictory way of living. 53:41 The organism comes to an end. And either you can say, that is the end of it, finished; or, which we don’t say, the end of the whole structure and the nature of the ‘me’, the ‘me’ which has divided itself as us and they, we and those, we and you, that ‘me’ is the centre of conflict.	52:41 所以我们说，我们必须了解生活、避开死亡。但如果你把生命看做一个整体，其中有生活，有叫做爱的非凡之物，还有死亡，一个统一体，而不是三个不同的东西，那么死亡是什么？有机体经过使用后，会有疾病以及类似的事情，走向终点—— 如果有冲突，它就会结束得更快。你们的心脏衰竭，你们的种种疾病，都是这种极度情绪化、极度矛盾的生活方式造成的。 53:41 有机体结束。你也可以说，死亡就是有机体的结束，完结；或者是整个结构以及“我”的本质的结束，不过我们不会那么说。那个“我”划分了我们和他们，我们和那些，我们和你们，那个“我”就是冲突的中心。
54:30 Now can that ‘me’ die? Not eventually but every day, then you will know what death is, so that the mind is always... tomorrow it is fresh because you are dead to the past. Are you following all this? No, sir, do it, not follow it. Die to your pleasure, die to your furniture – that’s what you are, your furniture: whether the chair or the furniture that you have accumulated in your mind, which you call knowledge. 55:26 So that you die every day to everything that you have accumulated. And that’s what is going to happen to you anyhow. That means, to empty the mind of everything known, which means the mind becomes utterly innocent. And it is only such a mind that has this extraordinary religious quality of purity, that can come upon what is called enlightenment.	54:30 那么，那个“我”可以死去吗？不是最后，而是每一天，那时你就会知道什么是死亡，于是头脑就总是第二天它就是新鲜的，因为你已经死于昨日。听得明白吗？不，先生，要做，不要只是听。死于你的快乐，死于你的家具，那就是你，你的家具：不管是椅子，还是你在你的头脑里累积的家具，你称为知识的东西。 55:26 所以你每天都死于你累积起来的一切。不管怎样那都会降临到你身上。那意味着，清空你脑子里已知的一切，意味着心灵变得彻底单纯。只有这样的头脑，才有非凡纯净的宗教品质，才能邂逅所谓的开悟。

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