Krishnamurti Subtitles
WA85T1 - 此刻即是时间的全部
第一次公开讲话
美国华盛顿特区
1985年4月20日
| 0:28 | I really don’t know why you’re clapping. Have you ever tried clapping with one hand? Please do that now, from today. | 掌声 我真的不知道你为什么鼓掌 你曾经试用过一只手鼓掌了吗？ 从现在起, 请这样做 |
| 1:02 | This is not a lecture on any particular subject according to certain disciplines, scientific or philosophical. Lectures are meant to inform on a particular subject or instruct. But we are not going to do that. This is not a lecture. Nor is it a form of entertainment. Especially in this country, where one is greatly accustomed to being entertained; amused; awaken one’s sensations. Rather in these talks, today and tomorrow morning, we are going to talk over together in conversation about the whole of our existence from the moment we are born until we die. | 这不是在任何特别的主题上的一次演讲... 根据某些训练，科学或者哲学 演讲应该关于特别主题讲课或者教学。 但是我们将不那样做 这不是一个演讲 也不是一种娱乐的形式 特别是在这一个国家，我们习惯以娱乐形式招待 逗乐； 唤醒一个人的感觉 相反的在这些交谈过程中，今天和明天上午 我们将在一起共同交谈 关于我们整个生命的存在.. 从我们的出生，直到我们死亡 |
| 2:34 | In that period of time, whether it be 50 years or 90 years or 100 years, we go through all kinds of problems and difficulties. We have problems, economic, social, religious; problems of personal relationship, problems of individual fulfilment; wanting to find one’s roots in some place or other. And we have innumerable psychological wounds, fears, pleasures, sensations. And also there is a great deal of fear in all human beings; great deal of anxiety, uncertainty, and a pursuit of pleasure. And also all human beings on this beautiful earth suffer a great deal of pain, loneliness. We are going to talk about all that together. And what place has religion in modern life? And also we are going to talk over together the question of death; what is a religious mind; and what is meditation; and if there is anything that is beyond all thought, there is anything sacred in life, or everything is a matter and therefore we lead a materialistic life. We are going to talk over together all these problems this afternoon and tomorrow morning. | 在那段时期，不管是五十年,九十年还是一百年 我们经历过各种困难和问题 我们有很多问题:在经济上，社会上，宗教上 个人关系的问题，个人满足的问题 想要在某一些地方或另外处找自己的根源 并且我们有无数的心理创伤，恐惧，快乐，感觉 以及人人心里上有很多恐惧.. 忧虑，疑信和追求快乐 以及在这美丽的地球上的人类 遭受很多痛苦，孤独.. 我们将要谈论这些... 宗教在现代生活中有什么地位？ 以及我们将要一同讨论死的问题 什么是宗教思想？以及冥想是什么? 是否有任何东西是超过所有的思想?. 在我们生命中有没有神圣的... 或每件事物是一个物质,因此我们过唯物论的生活 我们将要一同讨论所有这些问题... 今天下午和明天上午 |
| 5:14 | So, as we said, this is not a lecture. This is a conversation between you and the speaker. A conversation in which there is no implication of conversion, doing propaganda or introducing new theories, ideas and exotic nonsense. We are going to, if you will kindly, talk over together our problems as two friends, though we don’t know each other, we are going to talk, discuss, have a conversation. Which is much more important than being lectured at or being told what to do, what to believe, or have certain faith, and so on. On the contrary, we are going to observe dispassionately, impersonally, not anchored to any particular problem or theory, but we are going to look together what mankind has done to the world and what we have done to each other. So this is not an entertainment, a romantic, sentimental journey. Not only is it intellectually important, which is part of our being, but also we must look at all these problems, the thousand issues that mankind has, not from any point of view, not from the particular belief or faith, but rather explore together, investigate together. The speaker is not trying to do any kind of propaganda that would be too terrible. Or to convert any person to a particular ideation. Or to a particular belief. So we are going to take a very long, complex journey together. So, it’s your responsibility, as well as that of the speaker, that we walk together, investigate together; look at the world we have created. | 因此，正如我们所说，这不是个演讲 这是你和发言者之间的交谈 谈话中,没有转变的含意 做宣传或者介绍新的理论，想法和奇特的废话 我们将亲切地一同讨论我们的问题， 作为两位朋友，虽然我们不知道彼此，但是我们将要交谈... 讨论，有一次谈话 比演讲或者教你做什么来著更加重要 去相信或信仰什么等等 相反的，我们将冷静地观察,客观地，非个人性.. 不抛锚在任何特别的问题或者理论上 我们将要一同看看,人类对这世界做了什么? 以及我们对彼此做了什么? 因此这不是娱乐，一次浪漫，伤感的旅程 不仅智力是重要的，它是我们生命的一部分 我们必须看看所有这些问题... 不站在任何观点来看人类 数 千 个的议题 也不去相信或信仰什么.. 但一同探索, 去调查,. 演讲者不是在做任何宣传活动 那会太可怕的.. 去改变任何人的思想 或某种信念 我们将一起走这又长 而复杂的旅程.. 讲者和你有责任一起走... 我们一起探索, 观看我们所建设的世界 |
| 9:12 | The society in which we live is put together by man whether it be economic, social, the rich and the poor, and so on. The society in which we live. Each one of us contributed to it. And if you are willing, and apparently you must be willing because you are here and I am here, to take this long complex journey because life is very complex. And we like to look at complexity and get more and more complex. But we never look at anything simply. With our brains, with our heart, with our whole being. So let us take the journey together. The speaker may be voicing, putting into words what is happening: objectively, clearly, and totally dispassionately. Mankind has lived on this earth perhaps for a million or 50,000 years. | 我们居住的社会是由我们人人所建造的.. 不论是经济，社会的，富人和穷人等等 和我们居住的社会, 和我们居住的社会,我们有助于建设它. 如果你愿意，并且显然你一定愿意... 因为你我在这里，方便我们走这复杂的旅程. 因为生活非常复杂.. 并且我们喜欢看复杂而变得越来越复杂 我们从不简直地看任何东西 用我们的心，大脑，我们全部生命, 因此让我们一起行程去 发言者可能正表达，以言词表达所发生的.. 客观地,清楚地,而且完全地冷静.. 人类或许已经在这地球上生活一百万年或者五万年 |
| 11:06 | We have lived on this earth for many, many millennia. And during those periods of long time mankind has suffered pleasure, loneliness, despair, uncertainty, confusion, multiple choices therefore multiple complexities; and there have been wars. Not only physical bloody wars but also psychological wars. And mankind has asked if there can be peace on earth – pacem in terris – the Latin of peace on earth. And apparently this has not been possible. There are about 40 wars going on at the present time. Both ideological, theoretical, economic, social. And during the historical times, perhaps about 5,000 to 6,000 years, there have been wars practically every year. And also we are preparing for wars now. One ideology, that of the Communists, the tyrannical, the brutal world of Russia, and the democratic, so-called democratic world of the West. Two ideologies at war. What kind of implements we should use, control of armament and all the rest of it. War seems to be the common lot of mankind. And also one observes all over the world piling up of armaments; the tiny little nation or tribe to the highly sophisticated affluent society like yours. And how can we have peace on earth? Is that at all possible? | 我们已经在这地球上生活，很久很久,几千年了! 并且在此长的时间中,人类已经遭受:快乐 孤独，绝望，不确定，混乱，多项选择... 因此多么复杂性； 并且有战争 不只身体的血腥战争,心理的战争也有,, 人类已经问:在地球上是否能有和平? 地球上的和平(拉丁语)。 并且显然这不可能.. 目前所发生的战争, 约有四十个 思想上战争，理论，经济，社会 并且在历史时期，或许大约五千到六千年... 实际上每年都有战争发生。 而且我们现在也准备战争 一种思想意识，那共产主义者.. 俄罗斯野蛮的世界,暴虐... 以及西方的民主，所谓的民主世界 两种思想意识在战争.. 我们应该使用那一种工具... 军备的控制和其余的.. 战争好像是人类的一种心病... 以及观察军备在全世界堆积如山； 从极小的小国或者部落... 到你那非常复杂的富裕社会 我们怎样在地球上会有和平？ 那是真的可能吗？ |
| 14:19 | And also we have said, there is no peace on earth, only in heaven. And all this is repeated different ways, both in East, in India, and here. Christians have killed more than anybody else on earth. So we are observing, not taking sides, these are facts, actualities. And there are these religions: Christianity, Islamic world, the Fundamentalists. And Hinduism and Buddhism. And the various sects within organized Christianity and also in India and Asia; they believe in the Buddha; in Buddhism there is no god; in Hinduism somebody calculated there are about 300,000 gods. That’s rather fun, you can choose whichever god you like. And in Christianity and Islam there is only one god based on two books, the Bible and the Koran. So religions have divided man. As nationalism, which is a form of glorified tribalism, has divided man. Nationalism, patriotism, religious ardour, the fundamentalists both in India, here and in Europe, going back, reviving their religion. I wonder if you have ever looked at the word ‘reviving’. You can only revive something that’s dead or dying. Nothing living, you can’t revive a living thing. And in this country they are reviving religion. Also they are doing the same thing in different parts of the world. And there is division between nationalities, religion, economic. | 以及我们已经说:地球上没有和平，只有在天堂有和平 重复不同说法，在东方内，在印度，和这里 基督教徒在地球上杀死的人多于其他人 因此我们正在观察，不偏袒某方，这些是事实，现实 并有这些宗教： 基督教，伊斯兰世界，那些原教旨主义者 以及印度教和佛教 和基督教内各种各样的教派的组织.. 在印度和亚洲； 他们信佛... 在佛教里没有神；在印度教方面,某人计算 大约有三百千个神 那是相当有趣，你能选择你喜欢的那个神 并且在基督教和伊斯兰教里只有一个神... 基于两本书，圣经和古兰经 因此宗教将人分开了. 作为民族主义，这是部落制的赞美式，也将人分开了 民族主义，爱国主义，宗教热心,印度信奉正统派基督教的人 在这里和欧洲，要返回.恢复他们的宗教 我想知道你曾否看过单词'恢复 你只能恢复早已死或将要死的东西 没有生命活力，你不能恢复有生命活力的东西 并且在这个国家他们正在恢复宗教 此外他们在世界不同的地方也做相同的事情 和有国籍之间划分，宗教，经济等等 |
| 17:47 | And man has always been in conflict as everyone in this world goes through all kinds of misery, all kinds of sorrow: pain, desperate loneliness. And we long to escape from all this. But we are going to look together, observe this extraordinary phenomena: what man has made, after these thousands of years he still remains a barbarian: cruel, vulgar, full of anxiety and hatred. And violence is increasing in the world. And so one asks, can there be peace on this earth? Because without peace, inwardly, psychologically first, the brain cannot flower. Human beings cannot live completely holistically. | 并且人人总在争执中.. 每个人在这个世界中经历各种的悲惨.. 各种悲哀： 痛苦，绝望的孤独 并且我们渴望逃离这所有的... 我们将要一同观看，观察这特别的现象 这数千年,人追逐到了什么? 他仍然保持是一个野蛮人：充满忧虑和憎恨，残忍，粗俗 并且暴力正在世界上逐渐增加.. 因此我们问一问:在这地球上能有和平吗？ 因为没有和平，在内，首先心理上，大脑不能开放(觉悟) 人为什么不能完全过神圣的生活? |
| 19:33 | So why are we, after this long evolution – during that period we have gathered immense experience, knowledge, great deal of information – why are we as human beings perpetually in conflict? That’s the real question. Because when there is no conflict there is naturally peace. And man – that includes the woman, please, when I use the word ‘man’ I am not shutting out the woman. Don’t get excited about it. Nor, if one may point out, don’t get angry, irritated with what we are investigating together. It’s your responsibility to inquire, not merely intellectually, verbally, but with your heart, with your brain, with all your being. And find out why we are what we are. | 因此我们，在长时期演化之后 - 在那个时期... 我们已经聚集巨大的经验，知识，信息 为什么我们人类总是在冲突中? 那是真正的问题 因为当我们没有冲突时，自然会和平 以及男人-当我使用单词'男人'时，也包括女人 我没有把女人关起来 不要因它而激动。(笑声) 如果可以指出:不可发怒，激动. 我们是根据什么探讨 探讨是你的责任,不仅仅在智力和口头上 用你的心，用你的大脑和你的生命... 并且查明我们为什么是这样的.. |
| 21:19 | We have tried various religions, various economic systems, social differences; and yet we live in conflict. Can this conflict in each one of us end? Completely, not partially, not occasionally. It’s a very serious question. It demands a serious answer. Not it’s possible or not possible, but to inquire into it very deeply why human beings, including you, the speaker perhaps, live in perpetual conflict, problems, divisions. Why we have divided the world into nationalities, religious groups, social behaviour and all the rest of it. Can we seriously this afternoon inquire whether it’s possible to end conflict. First psychologically, inwardly, because if there is a certain quality of freedom inwardly then we shall produce a society in which there will be no conflict. So it’s our responsibility as human beings, as so-called individualities that we seriously put our brains, our energy, our passion into discovering for ourselves, not according to any philosopher, not according to some psychiatrist, but to inquire, observe, find out for oneself whether this conflict between two human beings whether they be intimate or not, whether it could end. | 我们已经试验各种各样的宗教，各种的经济体制，社会制度 然而我们依然活在矛盾冲突中 我们每的人能将心中的冲突结束吗？ 完全地, 不是一部分和偶而的 它是一个非常严重的问题 它要求一个严肃的答案 并非是能或者不可能，但是必深深地探讨它.. 为什么人，包括你，或许发言者 生活在不间断的冲突，问题，划分中 为什么我们把世界分成国籍，宗教团体... 社会行为和其余的... 今天下午我们能严肃地问:冲突能否结束? 首先心理上，内在. 如果在内心中有某种质量的自由... 然后我们将建设一个没有冲突的社会 是我们作为人的责任，所谓个性 我们认真的地用我们的大脑，我们的精力，我们的激情 发觉自己，不根据任何哲学家... 不根据一些精神病医生等等，但是不停地探讨，观察... 自己查明是否在两个 人之间的冲突 是亲密的，它能否结束? |
| 24:28 | What is conflict? Why have we lived with conflict? Why have we problems? What is a problem? Please inquire with the speaker into this question. What is a problem? The etymological meaning of that word means ‘something thrown at you’. A problem is a challenge, something you have to answer. But if you begin to inquire into the whole nature of a problem, if you begin to inquire into the whole nature of a problem, whether it’s most intimate or a world problem... As we said, the meaning of that word etymologically means something propelled, something thrown at you. I wonder if we have noticed from this question of problems, | 冲突是什么？我们为什么接受冲突？ 为什么我们有许多问题? 有问题到底是什么一回事？ 请和发言者探讨这个问题:有问题是什么一回事？ 那单词的词源学的意思是'某些东西抛向你 有问题是一项挑战，你对它必要回答的 如果你开始探讨有问题的整个问题的本性时... 和你开始探讨有问题的整个问题的本性... 它是否非常亲密还是世界问题... 正如我们所说，那词源学话的意思... 某些东西在推进，有东西扔向你。 我想知道我们是否从有问题内注意到这个问题... |
| 25:58 | when you are a child, you are sent to school. There you have the problem of writing, problem of mathematics, problem of history, science, chemistry, and all the rest of it. So from childhood we are trained to have problems. Please have patience. Look at it carefully. So our brain is conditioned, trained, educated to have problems. Observe it for yourself. And don’t please merely listen to the speaker. We are together investigating, looking into the problems that you have. So from childhood we are trained, educated, conditioned to have problems: and when new problems arise, which they inevitably do, our brain, being full of problems, tries to solve another problem and thereby increase more problems, which is what is happening in the world. The politicians all over the world are increasing, problem after problem. And they have found no answer. | 当你是一个小孩时，你被送到学校 那里你有写的困难； 数学的难题... 历史问题，科学，化学和其余的 因此从童年时我们被训练成有问题人 请你要有耐心 仔细看看它 因此我们的大脑被限制，被训练，教育成有问题 你自己观察它 并且不仅仅听发言者 我们正一同调查，探讨你所有的那些问题 因此从童年我们被训练，教育，限制成有问题.. 当新问题出现时，他们不可避免地... 我们的大脑，充满问题，努力解决另一个问题.. 因此增加更多的问题；这真是在世界上发生的.. 全世界的政治家正在增加问题,问题后的问题... 并且他们没有找到答案 |
| 28:00 | So is it possible – please listen if you will – is it possible to have a brain that is free from problems so that you can solve problems. Not a cluttered brain full of problems. Is that possible? And also – if you say it is not possible or it is possible, you have stopped investigating. What is important in this inquiry is that one must have a great deal of doubt, scepticism. Never accepting anything at its face value or according to your pleasure or gratification. Life is much too serious. | 它是可能的 - 如果你能倾听它是可能的... 没有问题的大脑，以便你能解决问题 不是杂乱的大脑充满问题 那是可能的吗？ 以及 - 如果你说它不可能或者它是可能的... 你已经停止探讨 探讨的重要点是 必须怀疑它,有很多的疑问 决不以它的票面价值接受任何东西或者... 根据你的快乐或者满足 生命实在太重要了. |
| 29:18 | So we should inquire not only into the nature of conflict, problems, but also – perhaps this may be much more important – go all over the world, wherever you will, every human being on this earth, every human being whether he lives in Russia, China, Asia, India, Europe or here, goes through all kinds of sorrow. Thousands and millions have shed tears and occasional laughter. Every human being on this earth has had great loneliness, despair, anxiety, confused, uncertain – like you. Every human being, black, white, purple or whatever colour you like. And psychologically this is a fact, actuality, not invented by the speaker. This is observable; you can see it on every face on this earth. And so psychologically you are the rest of mankind. You may be tall, short, black or white, or what colour you may be, but psychologically you are mankind. Please understand this – not intellectually or ideologically or a hypothesis, but it is an actuality, burning reality that you psychologically are the rest of mankind. Therefore psychologically you are not individuals. Though religions, except perhaps parts of Hinduism and Buddhism, have entertained, encouraged the sense of individual growth, saving individual souls and all that business, but in actuality in your consciousness, your consciousness is not yours. It’s the rest of mankind’s. Because we all go through the same mill, the same endless conflict and so on. When one realizes this, not emotionally, not as an intellectual concept, but as something actual, real, true, then you will not kill another human being. You will never kill another, either verbally or intellectually, ideologically or physically, because then you are killing yourself. But individuality has been encouraged all over the world. Each one is struggling for himself: his success, his fulfilment, his achievement, pursuing his desires and creating havoc in the world. Please understand this very carefully. We are not saying that each individual is important: on the contrary. If you are concerned with global peace, not just your own little peace in the backyard; nations have become the backyard. If you are really concerned, as most serious people must be concerned, that you are the rest of humanity – that’s a great responsibility. | 因此我们应该探讨冲突问题的性质... 或许这可能更重要... 在全世界，无论你去哪里，在这地球上的人. 不管他居住在俄罗斯，中国，印度，亚洲... 欧洲或者这里，经历各种悲伤 数千和数百万的流泪和偶然的笑 在这地球上的每的人非常的孤独，绝望... 忧虑，迷惑，不确定 - 相你一样 每一个人，不管黑色，白色，紫色或者你喜欢的任何颜色 并且心理上这是一个事实，现实； 不由发言者发明 这是看得见的； 你能在这地球上的每一张脸上看见它 心理上你同其余的人类 你可能高，矮，黑色或者白色，任何颜色的你. 但是心理上你是人类 请觉悟这 - 不是智力或者思想上或者假说. 它是一个事实，燃烧的现实... 心理上的你是人类 因此心理上你不是单一个人 除印度教和佛教的或许部分之外，虽然宗教 鼓励个别生长的感觉.享受娱乐 援救个别的灵魂和那所有的生意, 但是在现实中. 在你的意识里，你的意识不是你的 这意识是人类的.. 因为我们全部去过相同的磨坊,一样永无止境的冲突等等 当一个人觉悟到这，不在感情上时... 不是一种智力的观念而是实际，真正，真实的事.. 然后你将不会杀另外的一个人 在口头或者智力上,你绝不会杀死另一个人. 思想上或者身体上也不会,因为你是杀害你自己 但是个性已经在全世界被鼓励 每一个人正在为自己奋斗:他的成功,他的实践. 追随他的愿望;并且在世界上制造严重破坏 请非常小心地了解这 我们没说个人是重要的： 反之 如果你关心全球和平... 不仅仅你拥有后院的和平.. 国家已经变成你的后院了。 如果你是真的关心，你必定关心人类们 你就是人类的一分子-那是很棒的职责。 |
| 35:21 | So we must go back and find out for ourselves why human beings have reduced the world to what it is now. What is the cause of all this? Why have we made such a mess of everything we touch, both in our personal relationship, between man and woman, between each other; why there is conflict between gods: your god and the other’s god; so we must inquire together whether it is possible to end conflict. Otherwise we’ll never have peace in this world. | 因此我们一定回去和去发现自己 为什么人已经把世界降低到现在这种情况.. 这主要发生的原因是什么？ 我们为什么把我们接触的一切弄得一团糟... 在我们两人的关系里，在男女之间 在彼此之间； 为什么在神之间有冲突? 你的神和另一个的神；因此我们必须一同探讨... 冲突是否能结束? 否则我们绝不会在这个世界上有和平 |
| 36:25 | Long before Christianity they talked about peace on earth. Long before Christianity, in Hinduism, they worshipped trees, stones, animals, nature, lightning, the sun; there was never any sense of god before because they considered the earth as the mother to be worshipped, to be conserved, preserved, spared, not destroyed as we are doing now. | 在基督教之前他们早已谈论地球方面的和平。 早在基督教前，在印度教方面，他们崇拜树木... 石头，动物，自然，闪电，太阳 以前从没有神的任何感觉. 因为他们当地球如母亲一样 被保存，保护，节省，不破坏,当我们正现在做时 |
| 37:20 | So let’s inquire together – please, I mean together, not I inquire and you listen, casually agreeing and disagreeing. Could we this afternoon put aside all this idea of agreeing or disagreeing? Will you do that? So that we can both of us look at things as they are, not what you think they are; not your idea or concept of what is, but just look at it. Look at it non-verbally even, if that’s possible. That’s much more difficult. | 如此请让我们一起共同探讨询问 并非我探讨和你听，随便同意和不同意 我们今天下午能把同意和不同意的想法放在一边吗？ 你将会做那吗? 以便我们两个人都能看事情的本身，而不是我们的想法 并非你的想法或者概念，仅仅地观看它 非口头观看，那是可能吗？ 那更难! (叹气) |
| 38:35 | First of all, this is the actual world we live in. You cannot possibly escape from it through monasteries, through religious experiences – and one must doubt, always, experiences. Man has done everything on earth possible to run away from the actuality of daily living, with all its complexities. Why do we have conflict in relationship, between man and woman: sexual, sensory division. And in this peculiar relationship man is pursuing his own ambition, his own greed, his own desires, his own fulfilment, and the woman too is doing the same. I don’t know if you have noticed all this for yourself. So there are two ambitious, driving – being driven by desire and so on – two parallel lines never meeting except perhaps sexually. So how can there be a relationship between two people when each one is pursuing his own desires, ambitions, greed. | 首先，我们住在真实的世界里 你不可能逃脱到修道院 通过宗教经历(并且必须怀疑经验) 人已经在地球上做每一件可能的事.. 逃避每天的现实生活，和它全部的复杂性 为什么我们有关系冲突，在男女之间 性和知觉的区分 而且在奇特的关系中, 男人正在追求他自己的野心 他自己的贪欲,他自己的欲望,他自己的实现 而且女人也正在做相同的 我不知道你已经注意到这... 那二个野心勃勃的 驾驶,被欲望不停地驱使. 两条平行线从未会合或许能在性关系里... 两个人之间如此能有关系... 当一个人追随他自己的欲望，野心，贪婪时 |
| 40:51 | In this relationship, because there is this division, there is no love. Please, hold to your seats. That word ‘love’ is polluted, spat upon, degraded; it has become merely sensuous, pleasurable. Love is not pleasure. Love is not something put together by thought; it’s not something dependent on sensation; we’ll talk about that a little later. So how can there be right, true relationship between two people when each one considers his own importance. Self-interest is the beginning of corruption, destruction, whether it be in a politician, or the religious man, and so on; self-interest dominates the world and therefore there is conflict. | 在这种关系里，因为有这个划分，所以没有爱 请坚持你的位子 那个单词' 爱'被污染，蔑视，降低 它已经变得仅仅刺激感官，令人愉快 爱不是快乐 爱不是某事被想法集合 爱不是依赖感觉的；我们将会稍后稍微谈论它 因此怎样能有正确的，二个人之间的真真关系 当每一个考虑他自己的重要性时 自私自利则是腐败，破坏的开始... 是否它在一位政客中,或宗教人和等等里. 自私自利支配世界，因此充满冲突 |
| 42:29 | Where there is duality, separation, as the Greek and the Muslim, or the Jew and the Arab, as the Christian who believes in some saviour and the Hindu who doesn’t believe in all this, there is this division: national division, religious division, individual divisions; where there is division there must be conflict. That’s a law. So we live our daily life in a little circumscribed self, a limited self. Not by the higher self, the limited, self is always limited; and that’s the cause of conflict. That’s the central core of our struggle, pain, anxiety, and all the rest of it. | 哪里有二性分离, 如希腊人和回教徒 或者犹太人和阿拉伯人，和基督教徒信拯救者... 以及全部不相信这些的印度徒，有这个划分 国家划分，宗教划分，个人的划分.. 哪里有划分,哪里就有冲突 这是法则! 因此我们在限制的自我，有限的自我里过我们的日常生活。 不通过更高的自我，有限，自我总被限制； 并且那是冲突的原因 那是我们竞争的中央核心,痛苦焦虑, 和所有其余的.. |
| 43:51 | If one becomes aware of it, as most people must naturally, not because you’re told to or because you read some philosophical book or psychology, but it’s an actual fact. Each one is concerned with himself. He lives in a separate world all to himself. And therefore there is division between you and another, between you and your religion, between you and your god, between you and your ideologies. So is it possible to understand – not intellectually but deeply – that you are the rest of mankind. Whatever you do, good or bad, affects the rest of mankind, because you are mankind. | 如果一个人发觉它，如大多数的人自然地 不因为你被告诉或因为你读到.. 一些哲学的书或者心理学，而是它是一个实际事实 每一个太关心他自己 他单独的居住在他自己分开的世界 因此在你和另一个人之间有区分... 你和你的宗教信仰之间，你和你的神之间... 你和你的思想之间 因此理解是可能的 -不是智力而是深深的... 你是人类的一分子 无论你做什么，好或者坏，你影响其他人类，因为你是人类。 |
| 45:16 | Your consciousness is not yours. Your consciousness is made up of its content. Without the content there is no consciousness. Your consciousness like the rest of humanity is made up of beliefs, fears, faith, gods, personal ambitions and all the rest of fears and all that; your whole consciousness is made up of all this, put together by thought. | 你的意识不是你的 你的意识是由它的内容组成 没有内容就没有意识 你的意识就同人类一样... 由信仰，恐惧，信任，神，个人雄心组成和.. 如此人类一切的恐惧； 你的整个意识 全部这些内容是由思想组合成的...。 |
| 46:05 | One hopes that we have taken the journey together. Together we are walking the same road; not that you are listening to a series of ideas. We are not pursuing ideas or ideologies, but facing actuality. Because in actuality and going beyond that actuality is the truth. And when you discover, when there is truth it’s the most dangerous thing. Truth is very dangerous because it brings a revolution in oneself. | 希望我们已经一起走这旅程 我们正一同走相同的道路... 并非你正在听一系列的思想讲学 我们没追随想法或者思想，而是面临现实 在现实和超过那现实是真理 当你发现什么时候有真理时,它是最危险的事情.. 真理事实非常危险，因为它把你自己带进一次大革命 |
| 47:03 | Q: Excuse me, would it be possible to turn up the volume? | 妇女： 对不起 -可以 将体积调大吗？ |
| 47:07 | K: Please – sorry, sorry – forgive me, forgive the speaker if he doesn’t answer questions. Because then we get too distracted. | 抱歉，对不起' 请原谅我 如果他不回答问题，请你原谅发言者。 因为我们会心烦意乱的.. |
| 47:24 | You know, it’s good to ask questions. And whom are you asking the question, to whom? Are you asking the question to the speaker? That means you are waiting for an answer from the speaker. Then you depend on the speaker. Then you establish gurus. Have you ever gone into the question: why we ask questions? Not that you should not, but we are inquiring. Suppose you ask the speaker a question and he answers it: either you accept it or deny it. If it is satisfactory to you according to your conditioning or your background, then you say, ‘Yes, I agree with you entirely’. Or if you don’t agree, you say, ‘What nonsense’. But if you begin to inquire into the question itself, is the answer separate from the question? Or does the answer lie in the question itself? The perfume of a flower is the flower. The very flower is the essence of that perfume. But we depend on others so much to be helped, to be encouraged to solve our problems; therefore out of our confusion we create authority, the gurus, the priests. So please, it’s good to ask questions. I don’t know if you have gone into this. You know, we have lost the art of investigation, discussion: not taking sides but looking at it. It’s very complex, maybe not the right occasion to go into this. | 你知道，发问题是好的.. 你在对谁发问题，对谁？ 你正对发言者问话吗？ 那表明你正从发言者那里等答案。 然后你仰赖发言者 然后你建立长老制度 你曾经讨论如此的问题:我们为什么发问题? 不是你不应该问，我们正探讨它 假如你问发言者一个问题和他回答你 你接受它或者否认它 根据你的条件和对它的满意或你的背景 然后你说，"对"，我完全同意你 或者如果你不同意，你说，"什么废话"。 如果你开始探讨问题的本身 答案和问题是分开的吗？ 还是答案就在问题本身？ 一朵花的香味是花 花就是那花香的本质。 我们非常依靠他人的帮助，常常被人鼓励,去解决我们的问题； 因此在我们的混乱之中,我们.建立权力，专家，神父 因此请想想，发问题是好的. 我不知道是否你已经探讨这 你知道，我们已经遗失探讨和讨论的艺术 不偏袒某方但仅仅观看它 它非常复杂，或许此场合不适当探讨这。 |
| 50:23 | You also should inquire why from childhood we are hurt psychologically, wounded. Most of us psychologically are wounded, and from that wound either one is conscious of it or not, many of our problems arise. The wound as a child by a scolding, by saying something ugly, brutal, violent we are wounded. When you say ‘we are wounded’ who is it that is wounded? Is it the image that you have built about yourself that’s wounded; the psyche? Please, the speaker has not read any of the psychology books or philosophy or religious books, he’s just investigating with you. The psyche, which is the ‘me’ – and the me is the image I have built about myself. There is nothing spiritual about it – that’s another ugly word ‘spiritual’. That image gets hurt and we carry that image right through our life. If one image is not pleasant, we put together another image which is pleasant, encouraging, worthwhile, significant, giving intellectual meaning to our life. This is the wound that has been brought about in the image that one has built about oneself. | 你也应该询问为什么从孩童时期,我们心理上被伤害,受伤。 我们大多数人的心理上早已受伤，和从那个伤口 是否察觉到它或者不察觉到.我们的大多数问题出现.. 一个孩子所造成的创伤如被责骂,叙述残忍的,暴力的, 丑陋的东西. 我们受伤了 当你说"我们受伤"时，受伤者是谁？ 是不是你自己建造的影像受伤了吗？ 发言者没有读过任何心理学书或者... 哲学或者宗教书，他正在和你探讨调查。 灵魂，是'我' - 我是我自己建造的影像... 它没有什么崇高的。(那是另一句丑陋的话) 那影像早已受伤了,我们携带它过我们的一生.. 如果那影像不愉快，我们收集令人愉快的的另一幅影像... 鼓励它 - 值得，重要，把理智的意思放到我们的生活里 这是我们已经建造的世界... 在那个影像内建造自己。 |
| 52:48 | Is it possible to live on this earth not having a single image about anybody including god, if there is such an entity, no image about your wife and your children and your husband, and so on. Not to have a single image. Then it is possible never to be hurt. | 人生活在这地球上能不能没有一幅影像吗？ 包括神，如果有这样的一个实体? 没有你妻子,孩子和你丈夫等等的影像 没有一个影像 然后从未被伤害是可能的.. |
| 53:23 | And also, as our time is limited, because we are only this half-talk in the afternoon and tomorrow morning, we ought to inquire carefully whether it is possible to be free of fear. This is really an important question to ask. Not that I am asking for you, but you are asking this of yourself. Whether it is possible, living in a modern society with all the brutality, with all the tremendous violence that is on the increase, is there freedom from fear? Which is entirely different from analysis. Just to observe without any distortion: to observe this hall, for example, how many tiers there are – five of them, four of them – to observe your neighbour’s dress, face, how he talks, just to observe, not criticize, not evaluate, judge, but to observe a tree, to observe the moon and the swift-running waters. When you so observe then you ask yourself, what is – I’ll come back to fear presently – what is beauty? | 因为我们时间有限,我们仅有.. 下午一半次交谈和明天早上 我们应该仔细探讨:免除恐惧是可能的吗？ 这是我们要问的一个重要的问题 不是我代替你问，而是你正在问你自己 是否能活在这一个现代完全残忍的社会? 惊人的暴力不断增加... 能不能免除恐惧? 这完全不同于分析 没有任何扭曲的观察：例如，观察这间大厅 那里是多少排?(五排或四排) 观察你邻居的服装，脸，他们怎样交谈... 仅仅观察，不批评；不评价，判断... 正观察一棵树； 观察月亮和迅速流水 你如此正观察,那么问你自己:什么是如如... 我将回到现前的惧怕 美是什么？ |
| 55:43 | They talk a great deal about beauty in the magazines: how you must be beautiful, your face, your hair, your complexion and all the rest of it. | 他们在杂志里谈许多关于美 你的脸，你的头发, 该怎样的美丽... 你的肤色和它其他一切.. |
| 55:58 | So what is beauty? Is beauty in the picture, in the painting, in the strange modern structure? Is beauty in a poem? Is beauty in merely the physical face and body? Have you ever asked this question? If you are an artist or a poet or a literary person, you may describe something very beautiful, paint something that’s lovely, a poem that really stirs your very being. So what is beauty? Because freedom means – etymologically the word ‘freedom’ – in that word ‘freedom’ there is love. The word ‘freedom’, in that word there is the etymological meaning also which is love. What is the relationship between love and beauty? When we talk about love, perhaps later on, what is beauty? Is it in the eye of the beholder? Have you ever noticed, give a nice toy, a complicated toy, to a child; he’s being naughty, shouting, playing, and when you give him a toy he gets completely absorbed in that and all his playfulness stops, naughtiness, if I can use that word, because he is absorbed. Is being absorbed in a poem, in a face, in a picture, being absorbed in it or attracted by it, is that absorption beauty? When you look at a marvellous mountain with a snowcap, eternal snows, the line against the blue sky, for a second the immensity of that mountain drives away the self, the ‘me’, with all my problems, all my anxiety; that majesty of the great rocks and the beautiful, lovely valleys and the rivers; at that moment, that second, the self is not. So the mountain has driven away the self, like the toy, with it the child is quiet. So that mountain, that river, the depth of the blue valleys dispels for a second all your problems, all your vanities and anxieties. Then you say, ‘How beautiful that is’. So is there beauty without being absorbed by something outside? That is, is there beauty, or beauty is where the self is not. You understand this? | 美是什么？ 美是不是在图里，在画里，在奇怪的现代结构里？ 美在不在一首诗里？ 美仅仅在脸和身体里吗？ 你曾经问这个问题了吗？ 如果你是一位艺术家或者一位诗人或者一个文学的人... 你可以描述非常美丽的东西... 画可爱的东西，真的激起你的一首诗 美是什么？ 因为自由.. - 词源学单词'自由'.. 那个单词'自由'有爱 单词'自由'，那句话,词源学的意思... 是爱 爱和美之间的关系是什么？ 当我们谈论爱时，或许较晚，美是什么？ 它是以观看者的观点而论吗? 有你注意到，给一个孩子,一个好的玩具，一个错综复杂的玩具， 他顽皮，大叫，好玩 当你给他玩具,他全神贯注于那玩具 并且他的顽皮停止，如果我能使用那句话 因为他被吸引了.. 全神贯注于一首诗，在一张脸里，在一张图里,全神贯注于它. 被它吸引，这吸收是美吗？ 当你看一座奇特的山时.山顶的积雪 在蓝色的天空，衬托的这条线,那座广大山的的一秒下... 驱散自我，'我'，有我的全部问题，我的全部忧虑 巨大岩石，令人愉快,美丽山谷和河的威严 在那片刻，那一秒，没有我 因此山已经驱散了我，好像玩具一样，它使孩子安静 那山，那条河，蓝色的山谷的最深处... 那一秒驱逐了你的全部问题，你的全部虚荣心和忧虑 然后你说，"那是多么美丽啊" 因此有没有不被外面东西吸收的美吗？ 美是..或者美是当我不在时.. 你理解这吗？ |
| 1:00:37 | Don’t go to sleep, please. You might have had a good lunch, I hope you did, but this is not the place to go to sleep. It’s your problem, your life, not the speaker’s life, it’s your life: your vanities, your despairs, your sorrows we are talking about. So keep awake for another quarter of an hour, twenty minutes, thirty minutes if you are interested. | 请你不要睡 (笑声) 你可能吃一顿好午餐，我希望你吃了. 但这不是睡眠的地方 它是你的问题，你的生活，并非发言者的生活，它是你的生命! 你的空虚，你的绝望，我们正谈论你一切痛苦的事. 因此再保持醒著,十五,二十分钟，三十分钟... 如果你感兴趣 的话 |
| 1:01:28 | So beauty is when the self is not. And that requires great meditation, great inquiry, a tremendous sense of discipline. The word ‘discipline’ means the one disciple who is learning from the master. Learning, not disciplining, conforming, imitating, adjusting – learning. Learning brings its own tremendous discipline. And that inward sense of austerity, discipline is necessary. | 因此美是当自我不存在时.. 那要求巨大的沉思，巨大的探讨 一个巨大的纪律 单词' 纪律'的意思是向人学习,一名弟子 学习中...学习中，不是管教，一致，模仿； 调整，正正学习中... 正正学习中带来它自己正正的纪律。 那是内心的朴素,训练是必需的。 |
| 1:02:33 | So we must inquire together into what is fear. What is the time, sir? May we go on? You aren’t tired? What is fear? Again, humanity has put up with fear. Has never been able to solve fear. Never. There are various forms of fears; you may have your own particular form of fear: fear of death, fear of gods, fear of your wife, fear of your husband, fear of the politicians, god knows how many fears humanity has – the devil, and so on. What is fear? Not the mere experience of fear in its multiple forms, but actually, the reality, the actuality of fear. How is it brought about? Why has man, woman, humanity and each one accepted fear as a way of life? As you accept violence as the way of life; violence in the television, violence of war, violence of your daily life. Why do we accept violence? The ultimate violence is to go into organized killing, which is called war. | 因此我们必须一同探讨什么是恐惧? 现在几点钟? 先生 我们可以继续吗？你不疲倦吗? 恐惧是什么？ 再次，人类已经忍受了恐惧 从未能解决恐惧 未曾 有各种各样形式的恐惧；你可以有你自己特别的恐惧 惧怕死，惧怕神，惧怕你的妻子，惧怕你的丈夫... 惧怕政治家，神知道不知道人类有多少恐惧? 魔鬼等等 恐惧是什么？ 并非经历哪多样形式的恐惧.. 而是事实上，现实，现在的恐惧 恐惧怎样被引起？ 为什么男人，女人，人类接受了恐惧为一种生活的方式？ 像你接受暴力为这种生活方式一样；在电视里的暴力 战争的暴力，你日常生活的暴力。 我们为什么接受了暴力？ 最后的暴力是去组织杀人，这被叫战争 |
| 1:05:01 | Is not fear related to violence? So in inquiring into fear, the actual truth of fear, not the idea of fear – you understand the difference? The idea of fear is different from the actuality of fear; right? Right. So what is fear? How has it come about? | 恐惧与不与暴力有关？ 因此在查究恐惧，恐惧的事实.. 并非恐惧的意见 - 你理解差别吗？ 恐惧的意见不同于恐惧的事实；是吗？是不是? 恐惧是什么？ 恐惧怎样发生？ |
| 1:05:41 | What is the relationship of fear to time, to thought? Fear – one may be frightened of tomorrow, or many tomorrows; fear of death, the ultimate fear; fear of what has happened before, in the past; fear of what is actually going on now. So we must inquire together – please, the speaker keeps on repeating, together; otherwise it’s no fun talking to myself. Is fear brought about by time? Someone has done something in the past, hurt you, and the past is time. The future is time. The present is time. So we are asking, is time a central factor of fear? Fear has many many branches, many leaves, but it’s no good trimming the branches; we are asking, what is the root of fear? Not the multiple forms of fear, because fear is fear. Out of fear you have invented gods, saviours. If you have absolutely no fear psychologically, then there is tremendous relief, a great sense of freedom. You have dropped all the burdens of life. So we must inquire very seriously, closely, hesitantly, into this question: is time a factor? Obviously. Have a good job now, I may lose it tomorrow, I’m frightened. And I may be married, I am frightened. When there is fear there is jealousy, anxiety, hatred, violence. So time is a factor of fear. Please listen to the end of it, don’t say, how am I to stop time, that’s not the problem. That’s a rather absurd question to ask. | 恐惧与时间,心念的关系是什么？ 惧怕: 一个人可能害怕明天，或者很多明天 惧怕死，最后的恐惧； 惧怕以前所发生，过去的 惧怕现在,正在发生的... 因此我们必须一同询问，发言者继续重复，一同 要不然与自己交谈是没有趣的 恐惧是被时间引起的吗？ 某人过去做某事伤害你，此过去是时间 未来是时间 现在是时间 因此我们问:时间是恐惧中心的因素吗？ 恐惧有很多很多树枝，很多叶子，但是修剪分部是没用的 我们正在问:恐惧的根原是什么？ 并非那些多种类的恐惧，因为恐惧是恐惧 出于恐惧你已经发明神，拯救者 如果你心理上绝对没有恐惧... 然后有惊人的减轻，一个巨大自由的感觉 你已经看破放下生活的全部负担。 必须非常严重地询问，仔细，迟疑地,讨论这个问题 时间是一个因素吗？显而易见 有一个好工作，我明天可能失去它，我害怕. 并且我可能结婚，我也害怕. 当有恐惧时，会有妒忌，忧虑，憎恨，暴力 因此时间是恐惧的一个因素 请听完它的结束，不说，我怎样停止时间... 那不是问题 那是一个相当荒谬的问题 |
| 1:09:25 | Time is a factor and thought is a factor: thinking about what has happened, what might happen; thinking. Is thinking a factor in fear? Has thinking brought about fear? As one sees time has brought fear, right? Time. Not only time by the clock, but psychological time, the inward time: I am going to be; I am not good, but I will be. I will get rid of my violence, which is again the future. Or, I have been violent, but I won’t be. All that implies time. We ought to inquire, what is time? | 时间是一个因素和想法是一个因素 心想已经发生了什么，什么可能发生；心想 心想是恐惧的一个因素吗？ 心想引起了恐惧吗？ 当下看见 时间带来了惧怕，是吗？时间 不仅是时钟，而且心理时间，内心的时间 我将要这； 我不好，但是我将变成。 我将除去我的暴力，这再次是将来 或者，我凶暴, 我将除去它 所有暗示时间 我们应该询问，时间是什么？ |
| 1:10:52 | Are you prepared for this? Do you want to go into all this? Really? I’m rather surprised. Because you’ve all been instructed, you’ve all been informed, you’ve been all told what to do by the psychologists, by the priests, by your leaders; always seeking help and finding new ways of being helped. So one has become a slave to others. We are never free to inquire, to stand psychologically completely by oneself. | 你为这作准备了吗？你真真想要去询问吗？ 真的吗？我相当惊讶。 (笑) 因为你们全部已经被指示了，你们全部已经被通知了... 你们总是跟随那些心理学家做什么，由那些神父... 跟随你的领导人； 总是寻找帮助并且找到新的帮助方式 因此我们已经成为他人的奴隶 我们的询问从未是自由的，心理上完全自己作主 |
| 1:11:56 | So we are going now to inquire into time. What is time? Apart from the clock, apart from the sunrise and the sunset, the beauty of the sunrise, the beauty of the sunset, apart from the light and the dark, what is time? Please, if one really understands this, the nature of time inwardly, you will find for yourself an extraordinary sense of having no time at all. We’ll come to that. | 因此我们正在去查究时间 时间是什么？ 除了钟外，除了日出和日落外 日出的美，落日的美... 除了白昼和黑暗外，时间是什么？ 如果一个人真的理解这，内在时间的本性... 你将为你自己找一个根本没有时间的特别的感觉 我们将谈到这.. |
| 1:12:50 | Time is the past, right? Time is the future, and time is the present. The whole cycle is time. The past – your background, what you have thought, what you have lived through, your experiences, your conditioning, as Christian, Hindu, Buddhist, all the rest of it, or you put aside all that nonsense and said, I’m going to live this way, which is the past. So the past is the present, right? Without the past you wouldn’t be here: your background, your conditioning, your brain being programmed as a Christian, Hindu, Buddhist, and all the rest of it. We have been programmed for two thousand years. And the Hindus for three to five thousand years. Like a computer, they repeat, repeat, repeat. So the past is the present; what you are now is the result of the past. And tomorrow, or a thousand tomorrows, is the future. So the future is what you are now. Right? You have understood? I mustn’t ask you that because it’s up to you. So the future is now. In the now all time is contained. This is a fact too, actuality, not a theory. What you are is the result of the past and what you will be tomorrow is what you are now. If I am violent now, tomorrow I’ll be violent. So tomorrow is in the now, in the present unless I radically, fundamentally bring about a mutation. Otherwise I’ll be what I have been. That is, we have had a long evolution, evolving, evolving, evolving. And we have evolved to what we are now. And if you carry on that game, you will be violent, you will be barbarous next day. So as all time is contained in the now – which is a fact, actuality – can there be total mutation now in all our behaviour and our way of living, thinking, feeling? Not being an American, Hindu, Buddhist – none of that. But if you don’t radically, psychologically bring about a mutation, then you will be exactly what you have been in the past. So is it possible to bring about this psychological mutation at all? | 时间是过去，是吗？ 时间是将来，并且时间是现在。 整个循环是时间 过去 - 你的背景，你所思考的... 你所经历过的，你的经验，你的限制... 作为基督教徒，印度人，佛教徒，其余的... 或者你把所有的废话放在一边，说... 我将要以这种方法生活，这是过去。 此过去是现在，是吗？ 如果没有过去，你将不在这里：你的背景，你的限制... 你的大脑被编程为一位基督教徒，印度人，佛教徒... 以及其余的.. 我们已经被编程序两千年了 以及三 到五千 年的印度徒们 如一台电脑一样，他们重复，重复，重复。 因此过去是现在； 你过去的结果是你现在作为 并且明天，或者一千明天，是将来。 因此将来是你现在作为的 是吗？你已经理解了吗？ 我不可问你，由你决定 因此将来是现在 在现在全部的时间被包含 这也是一个事实，不是个理论 你现在是什么是过去的结果... 你明天将是什么是你现在的作为 如果我现在凶暴，我明天将凶暴。 因此明天在现在里，在这现在内... 除非我在根本上转变 否则我将是我原先的. 我们已经有长时间的进化，逐步形成，逐步形成 并且我们已经逐步形,成形我们现在这样.. 如果你继续那场游戏，你在凶暴，第二天你也是野蛮的.. 因此当全部的时间包含在现在里, 这是一个事实，现实 现在能不能有完全的转变 在我们的行为,我们的生活，思想方式，感觉上？ 不身为美国人,印度人，佛教徒,无一物(身份) 但是如果你不在根本，心理上引起一个变化. 你当然和过去的你一模一样 因此我们能不能有心理的大转变？ |
| 1:17:17 | You know, when you have been going north all your life, following a particular direction or not having a direction, just wobbling all over the place, as most people do, if you are going north and somebody comes along and tells you most seriously and you listen to him seriously, not only hear with hearing of the ear but also hearing deeply, when you hear him say, the way you are pursuing, north, leads you nowhere, there is nothing at the end of it; but go east or west or south. And you listen and you say, I will do it. When the moment you say, you have taken a new turn, there is a mutation. The speaker is making it very simple. But it’s a very complex problem, which is: to realize deeply that one has been going on this way for centuries upon centuries and it has not changed that at all. We are still violent, brutal, and all the rest of it. If one really actually perceives that, not intellectually or verbally but deeply, then you turn in another direction. At that second there is the mutation in the very brain cells themselves. | 当你一生一直走北方时，你知道的... 跟随一个特别的方向或者没有一个方向.. 到处摇摆，和大多数人一样... 如果你走北方和某人严肃地告诉你 并且你认真地听他，不仅用耳朵听到... 而且深深地听到, 当你听到他说 你正追踪的北方，无法处领导你... 它的终止是没有什么的；请你走东或西方或南方.. 并且你听，你说，我将做它。 当你这样说时，我将做它(转走东),你已经转变了. 发言者说的非常简单 这是一个非常复杂的问题: 深深地了解到人,继续的一直走..走... 过了一世纪又一个世纪,一直没有改变... 我们仍然暴力的，残忍的，和其余的... 当你真真的实际上察觉那，不是智力或者口头上,而是深深的.. 然后你朝另一个方向转, 在那一秒已经转变了.脑细胞他们自己变化了 |
| 1:19:10 | Because the speaker has discussed these matters with some neurologists. Of course they don’t agree completely, but they go partially, a way. It’s always a game, you understand. We treat life as a game: partially right, and partially wrong; partially correct, and you may be right and you may be wrong. But we never ask ourselves, what is the way of living, the art of living which is the greatest art, greater than any art in the world, the art of living. And – quelle heure– | 因为发言者已经与一些脑学家讨论这些事情 当然他们不完全同意，但是他们同意一部分 这总是一场游戏，你知道的 我们把生命当作一场游戏：一 部分对的，和一部分错的； 一 部分对，你可能对，你可能错 但是我们从未问自己，什么是生活的方式，生活的艺术. 哪是最好的艺术,超过世界上的任何艺术,是生活的艺术 现在几点了?(法语) |
| 1:20:08 | Q: 3:57. | 男人: 三点五十七分 |
| 1:20:12 | K: Have I talked an hour? | 我谈了一个小时吗？ |
| 1:20:14 | Q: A little more than an hour. | 男人:稍微超过一个小时 |
| 1:20:17 | K: Can you put up with this? We’ll finish this question. After that we’ll meet again tomorrow. If you are willing, I’m not inviting you, it’s up to you. | 你能忍受这吗？ 观众： (笑声)能 我们将谈完这个问题。明天我们将再见再谈。 如果你愿意，我没邀请你，由你决定。 (笑声) |
| 1:20:39 | We said time is important because we live by time, but we don’t live time as a whole, which is the present. In the present all time is contained: the future and the past. If I’m violent today, I’ll be violent tomorrow. And can I end that violence today completely, not partially. It can. We’ll go into it. And also, is fear brought about by thought? Of course it is. Don’t accept the speaker’s word for it, look at it. I am this, I am frightened of tomorrow, what might happen. I am secure today, and there might be war, there might be this, there might be catastrophe, I am frightened. So time and thought are the root of fear. | 我们说:时间是重要的，因为我们住在时间中... 但是我们不活在整体的时间，是现在的... 现在整体的时间包含： 将来和过去。 如果我今天凶暴，我明天将会凶暴 我今天能结束暴力，完全的不是一部分 能。 我们将结束它 以及，恐惧是被想法引起的吗？ 当然它是 不要接受发言者的单词，看看它 我是这:我害怕明天发生会.. 我今天安全，并且可能有战争，可能会有... 可能有大灾难，我害怕。 因此时间和想法是恐惧的根源 |
| 1:22:05 | So what is thinking? You understand my question? If time and thought are the root of fear – which they are in actuality – what is thinking? Why do we live, act, do everything, on the basis of thought? The marvellous cathedrals of Europe, the beauty, the structure, the architecture: it has been put together by thought. All religions and their paraphernalia, their dress, all the medieval robes, are put together by thought. All the rituals are connived, arranged, by thought. And in our relationship with each other, man and woman, the relationship is based on thought. When you drive a car, it’s based on thought. Recognition, all that, is thought. So one has to inquire, if you are not too tired – and we’ll stop at the end of this – what is thinking? Probably nobody has asked this question. Very few people do. We have been asking this question for sixty years. What is thought? Because if you can find out what is the origin, the beginning, why thought has become so extraordinarily important in our life, there may be in that very inquiry a mutation taking place. So we are asking what is thought, what is thinking? Don’t wait for me to answer it. Look at it, observe it. | 什么是正想？ 你理解我的问题吗？ 如果时间和想法是恐惧的根 -他们是真实的.. 什么是正想？ 为什么我们活的,行动,做每件事物,根据想法? 欧洲的了不起大教堂,那美，结构,建筑物: 它们都是从心想出来的. 所有的宗教和他们的随身用品,他们的洋装。。。 所有的中古宽松长袍,都是从心想出来的 所有的仪式,安排,从心想出来的 并且在我们彼此的关系里，男人和女人 我们的关系基于心 当你驾驶一辆小汽车时，这基于想法。 承认，那全部，基于想法 如果你不太累，我们必须问... 并且在这之后,我们将停止 什么是正想？(心) 或许没人问过这个问题。 少数人问过 我们六十年以来一直问这个问题 什么是正想？(心) 因为如果你能查明什么是起源，开始... 为什么想法(心)在我们的生活过程中变得如此的重要.. 在那质询中,可能会发生变化... 因此我们问:什么是想法(心)，什么是正想(心)？ 不要等我回答它 请看看它，请观察它 |
| 1:25:07 | Thinking is the word; word is important, the sound of the word, the quality of the word; the depth, the beauty of a word. Especially the sound. I won’t go into the question of sound and silence, we’ll talk about it perhaps tomorrow. Thinking is part of memory, isn’t it? Investigate it with the speaker, please, don’t sit there comfortably, or uncomfortably. Thinking is part of memory, isn’t it? If you had no memory at all, would you be able to think? You wouldn’t. Our brain is the instrument of memory: memory of things that have happened, experience, and so on, the whole background of memory. Memory arises from knowledge, from experience, right? So experience, knowledge, memory, and the response of memory is thought. This whole process of experiencing, recollecting, holding, which becomes our knowledge. Experience is always limited, naturally. Because – it’s a complicated question, because – oh, gosh, everything is complicated. | 想法是字；字是重要的，字的声音.. 字的质量;深度,字的美 特别是声音 我将不谈声音和寂静的问题... 我们明天或许将谈论它 想法是记忆的一部分，不是吗？ 和说者讨论它,请不要舒服地或不舒服地坐在那里. 想法是记忆的一部分，不是吗？ 如果你根本没有记忆，你将能想吗？你将不。 我们的大脑是记忆的工具：记忆已经发生的事情 经验，等等，记忆的整个背景 记忆起因于知识，经验，是吗？ 因此经验，知识，记忆，和记忆的反应是想法(心) 经历，回忆，举行的这个过程，成为我们的知识 经验总是限制的,自然地 因为 -它是一个复杂的问题,因为 噢，,唉!,每件事物是复杂的。 (笑) |
| 1:27:35 | Is experience different from the experiencer? Give your brains to this, find out. If there is no experiencer, is there an experience? Of course not. So the experience and the experiencer are the same. Like the observer and the observed, the thinker is not separate from his thoughts. The thinker is the thought. | 经验不同于经验者,是吗？ 用用你的大脑,参一参它! 如果没有经验者，有一次的经验吗？当然没有. 因此经验和经验者不分开的.. 如观察者和观察一样，思想者不和他的想法分开的.. |想者即是想法 |
| 1:28:15 | So experience is limited as you can observe in the scientific world or any other field. They are adding more and more and more every day to their knowledge through experience, through experiment on animals and all that horror that is going on. And that knowledge is limited because they are adding to it. So memory is limited. And from that memory thought is limited. So thought being limited must invariably bring about conflict. Just see the pattern of it. Not accept what the speaker is saying, that’s absurd. He’s not an authority, he’s not a guru, thank god. But if we can observe this fact together, that thought and time are the root of fear. | 因此经验是有限的. 因为你能在科学世界或者任何其他领域观察.. 他们每天增加它,越来越多.. 他们的知识,透过经验 进行动物实验,正在继续的惊骇,, 并且知识是有限的，因为他们增加它。 因此记忆是有限的 并且从记忆, 想法也是有限的.. 有限的想法必须促使冲突 请看看它的式样 不接受发言者正说的，那是荒谬的. 他没有权威，他不是一名专家，感谢神. 如果我们能一同观察这一个事实:想和时间是恐惧的根 |
| 1:29:26 | Time and thought are the same, they are not two separate movements. When you see this fact, this actuality, that time and thought are the root of fear, time, thought – just to observe it in yourself, not move away from the reality of it, from the truth of it that fear is caused by this, time and thought; to hold it, remain with it, not run away from it, not rationalize, it is so. And then it’s like holding a precious jewel in your hand. You see all the beauty of that jewel. Then you will see for yourself that fear psychologically completely ends. And when there is no fear you are free. And when there is that total freedom you don’t have gods, rituals, you are a free man. We’ll continue tomorrow if you don’t mind. | 时间和想法不分开的，他们两不单独运动 当你见到事实和真相的时候:想法和时间是恐惧的根 时间想法- 你自己观察它 不从真相移开它,从真理中.. 那恐惧是被时间和想法引起的.. 拿住它，;留待它，不使它逃跑，不合理它.. 它如在你的手里拿着一块宝贵的宝石 你看到那块宝石的全部的美。 然后，你自己将看到心理上的惧怕完全结束了. 并且当你没有恐惧时，你自由了! 当你有那自由时，你没有了神，仪式，你是一个自由的人. 如果你不介意，我们明天将继续。 (掌声) |
| 1:31:12 | I don’t know why you clap. Perhaps you are clapping for yourself. You are not encouraging the speaker or discouraging him. He doesn’t want a thing from you. When you yourself become both the teacher and the disciple, disciple being a man who is learning, learning, learning, not accumulating knowledge, then you are an extraordinary human being. May we get up now? | 我不知道你为什么鼓掌。 (笑声) 或许你正为你自己鼓掌。(笑声和掌声) 你没鼓励发言者或者令他泄气。 他不要你所有的一切东西 当你自己成为教师和弟子时... 作为一个弟子:正不停地学习着，学习，学习... 不积累知识... 然后你是一个特别的人。 现在我们可以起来了吗？(笑声) |