Krishnamurti Subtitles home


WA85T2 - 悲伤的尽头是激情
第二次公开讲话
美国华盛顿特区
1985年4月21日



0:23 May we continue where we left off yesterday? We were talking about fear and the ending of fear. And also we were talking about the responsibility of each one of us facing what is happening in the world, the appalling, frightening mess we are in. And for that we are all responsible, individually, collectively, nationally, religiously, and all the affairs of the world we have made after millennia upon millennia, long evolution, we have still remained barbarians, hurting each other, killing each other, destroying each other. We have had freedom to do exactly what we liked and that has created havoc in the world. Freedom is not to do what one likes but rather to be free from all the travail of life, from the problems which we went into yesterday morning, from our anxieties, from our psychological wounds, from all the conflict that we have put up with for many many millennia. And also to be free from fear. We talked about all these things yesterday afternoon. 我们可以继续我们昨天的话题吗？ 我们正谈论恐惧和它的结束 以及我们正谈论我们中的每一个人所应负的责任 面对世界上正在发生的 骇人的事情，我们正处在惊吓的混乱中... 我们会负全部的一切责任：不论是在于个人,组织性及全国性 笃信地，以及我们在世上所做的一切事情 在这数千年长时间的演化、我们仍然还是 野蛮人，彼此互相伤害，杀害，和破坏 自古以来、我们太自由去做我们喜欢做的事 因此这就造成了世界的严重破坏 自由是不只是去做一个人喜欢做的事 而是解除生活上所并到的一切痛苦和问题 这我们昨天早上已经谈过 从我们的忧虑，心理伤口... 在这数千年来,我们已经忍受很多很多的冲突 以及从恐惧中获得解脱. 这些我们昨天下午已经谈论过
3:00 And also we said these gatherings, this meeting, is not a lecture on any particular subject, to inform, to instruct, to put into a certain pattern. But rather it is our responsibility, together to investigate, to explore into all the problems of our life, our daily life. Not some speculative concepts or philosophies but to understand the daily pain, the boredom, the loneliness, the despair, the depression, and the endless conflict which man has lived with. And this morning we have to cover a great deal of ground. And also we pointed out yesterday this is not a meeting in which the speaker stimulates you intellectually, emotionally, or in any other way. We depend a great deal on stimulation; it’s a form of commercialism: drugs, alcohol, and all the various means of sensation. And we want also not only sensation but excitement, stimulation. So this is not that kind of meeting. We are together to investigate our life, our daily life; that is, to understand oneself, what one is actually, not theoretically, not according to some philosopher or some psychiatrist, and so on. If you can put aside all that and look at ourselves actually what we are, and not get depressed or elated but to observe, which is to understand the whole psychological structure of our being, of our existence. 和我们已经谈过这些集会、会议、并不是一个演讲 关于任何特别的主题、以便通知、指示方式 或用进某种特定的式样 而是我们有责任，一起... 观察，探索我们的生活，我们日常生活的问题.. 并非一些推测性的概念或者哲学... 而是了解我们每天的痛苦、厌烦、孤独和绝望 沮丧和人与人之间的无穷无尽的冲突 今早我们必须谈论到很多事情 昨天我们已指出、这会谈并非在某个方面 或发言者刺激你的智力、感情等等 我们非常依赖刺激；这是种商业中的手段 药物、酒精和那各种不同方法的感觉 我们不但要兴奋、感觉、也想要刺激 因此这会谈并不是那样的 我们将一起观察我们的生活、我们的日常生活 那就是了解自已。不是理论性的、而是实际上的 并不是依照一些哲学家或一些心理病医生等等 如你能放下一切、并且实际上正视自已 我是什么？不要沮丧或也不要兴高采烈的： 但正正的观察、理解这整个心理上的 心性结构；我们的存在
6:46 And we talked about it yesterday as one of the things that human beings go through all their life, is a form of fear. And we went into it very carefully: that time and thought are the root of fear. We went into that, what time and thought is. Time is not only the past, the present and the future, but in the now, in the present, all time is contained. Because what we are now we will be tomorrow unless there is a great, fundamental mutation in the very psyche itself, in the very brain cells themselves. We talked about it. 和我们昨天已谈论过 人生经历是一种恐惧 我们早已仔细的谈论过：时间和思想是恐惧的根源 我们曾问过：时间和思想是什么？ 时间不但是过去、现在与将来 也是现在、正在这当儿、包含一切的时间 因为我们现在是什么、我们明天将同样的,除非.. 自已灵性、它有一个大的基本变化 在我们的脑细胞里 我们己谈论过它
7:58 And we also should talk this morning, talk over this morning together – please, one may point out, you and the speaker are taking a journey together, a long, complicated journey. And to take that journey one mustn’t be attached to any particular form of belief. Then that journey is not possible. Or to any faith, or to some conclusion or ideology, or concepts. It’s like climbing the Everest or some of the great, marvellous mountains of the world; one has to leave a great deal behind, not carry all your burdens up the steep hills, mountains. So in taking the journey together – and the speaker means together, not that he is merely talking and you agreeing or disagreeing; if we could put those two words aside completely, then we can take the journey together. Some may want to walk very rapidly or the others may lag behind but it is a journey all the same together. 和我们今早也应该交谈、一起讨沦 允许我指出，你和发言者... 正在一起走这长远的旅程、复杂的路程 而且这旅程不能附属于 任何特别的信念形式 如果不是这样, 那旅程是不可能 或信念, 一些结论或观念 这像攀登珠穆朗玛峰 或者世界的某些了不起的高山 我们必须放下一切... 不要带著你所有的负担 而上那高险的山丘或高山 因此我们一起行程 　这是发言者真实的心意 不是他个人在讲话和你仅仅　同意或是不同意； 如果我们能完全把那两句话放在一边... 然后我们就能一起启程 有些人想迅速走或者其他可能会被抛在后头 但是它完全同一样是一次行程
10:00 We ought also to talk over together why human beings have always pursued pleasure as opposed to fear. We’ve never investigated what is pleasure, why we want everlasting pleasure in different ways: sexual, sensory, intellectual, the pleasure of possessions, the pleasure of acquiring a great skill, the pleasure that one derives from having a great deal of information, knowledge. And the ultimate gratification is what we call god. As we said, please don’t get angry or irritated or want to throw something at the speaker. This is a violent world. If you don’t agree they’ll kill you. This is what is happening. And here we’re not trying to kill each other, we’re not doing any kind of propaganda or convincing you of anything. 我们也应该一起讨论为什么人类 总是追求快乐,并且躲避畏惧 我们未讨论快乐是什么。 我们为计么想要永恒的快乐呢？ 在不同的方式： 性，感觉，理智上 财产的喜爱，获得一门技能的快乐 从获得很多的信息、知识所带来的愉快 而且最大的满足是我们所称的神。 正如我们所说过、请不要生气或激怒 或者想向发言者丢东西 这是一个暴力的世界 如果你不同意，他们将会杀死你 这些事正在发生... 在此我们不是在互相残杀 我们没有做任何的宣传或叫人相信任何东西
11:47 But we are going to face the truth of things, not live in delusions. And with delusions it’s very difficult to observe. If you are deluding yourself and not facing actualities, then it becomes impossible to look at oneself as one is. But we like delusions, illusions, every form of deception because we are frightened to look at ourselves. As we said, to look at ourselves very clearly, accurately, precisely it’s only possible in a mirror of relationship; that’s the only mirror that we have. When you look at yourself when you’re combing your hair or shaving or doing whatever you are doing to your face – sorry. You look at your mirror – sorry – I’m sorry! I’m glad you approve. When you are shaving you look at your face or comb your hair; that mirror reflects exactly what you are, your face is, how you look. 但是我们将要面对真实的事情,不在妄想里活著 如没有妄想，观察是非常困难的 如果你正哄骗自己并且不面对现实... 那么正观自已是不可能的 但是我们喜欢迷惑，幻影和每一种的形式骗局 因为我们害怕观察自己。 正如我们所说，如要非常清楚地,正确地,精确地观察自己 这只能在我们关糸的镜子中看到 那是我们唯一的镜子 当你在梳头发时、你看到了自已 或刮胡子或在脸上做什么样的表情, 对不起 你看著镜子... 对不起(K 笑…更多的笑声) (k笑... 笑声和掌声) k笑：对不起 (笑声和掌声) 我乐意你们的赞同。 (笑声) 当你在刮脸的时候或在梳头时 那一面镜子确切地反映你自己、你的脸、你看的仪态
14:24 And psychologically is there such a mirror in which you can see exactly, precisely, actually what you are? As we said, there is such a mirror which is one’s relationship however intimate it be, whether it’s man, woman; in that relationship you see what you are if you allow yourself to see what you are. You see how you get angry, your possession, all the rest of it. 以及我们心里上是否有这一面如此的镜子 你能完全地见到、精确地、实际上你自已是什么？ 正如我们说、那面镜子反映了我们的关系 不论它是多么亲密的、是男是女的关糸 如果你允许你自已、你会见到你自已的内在 你会见到你如何生气、你的所有事物、你的所有一切。
15:12 So pleasure man has pursued endlessly in the name of god, in the name of peace, and in the name of ideology and the pleasure of power, having power over others, political power. Have you noticed power is an ugly thing, when one dominates another, in any form: when a wife dominates the husband or the husband dominates the woman. Power is one of the evil things in life. And pleasure is the other side of the coin of fear. When one understands deeply, profoundly, seriously the nature of fear (as we went into it yesterday and we won’t go into it again), then pleasure, that is delight, seeing something beautiful, seeing the sunset or the morning light, the dawn, the marvellous colours, the reflection of the sun on the waters, that’s a delight. But we make that as a memory and cultivate that memory as pleasure. 在上帝的名字中，人不断地追求快乐 以和平的名义、以及以意识形态的名义和权力的愉快 以权力支配其他人，政治的权力。 你是否注意到权力是一件丑陋的事，当一个人以任何形式支配另个人时 当一位妻子支配丈夫或者丈夫支配妻子时 权力是生活中的邪恶之物 并且快乐是恐惧的另一方面 当一个人深深认真地了解恐惧的性质时 (昨天已讲过、我们将不再次去讨论它) 然后快乐。可见到美丽的东西、好高兴 见到日落或早晨光、破晓、绝美的颜色 在水中看太阳的反映像；那是乐事 但是我们记忆它而培养那记忆为快乐
17:34 And also, as we said – but just look at it, not do something about it. I don’t know if you have gone into that question of action. What is action? We’re all so active from morning ’til night, not only physically but psychologically, the brain everlastingly chattering, going from one thing to another endlessly during the day and during the night, the dreams, the brain is never at rest, it’s perpetually in motion. I do not know if you have gone into that question of action. What is action, the doing? The very word ‘doing’ is the present, it’s not having done or will do. Action means the doing now, correctly, accurately, completely, holistically – if I can use that word – action that is whole, complete, not partial. When action is based on some ideology, it’s not action, is it? It’s a conformity to a certain pattern which you have established and therefore it’s incomplete action, or according to some memory, some conclusion. If you act according to certain ideology, pattern or conclusion, it is still incomplete; there is a contradiction in all this. So one has to inquire into this very complex problem of action. 以及、正如我们所说； 好好地看它,不对它采取任何行动。 我不知道你是否曾经讨论过行动这个问题？ 行动是什么？ 我们从早到晚,如此活跃，不仅身体上 以及心理上，大脑永喋喋不休... 永无止境,从一件事情到另一个... 从白天到夜晚.. 做梦，大脑从未静止，它永久在运动中 我不知道你是否己经讨论过行动那个问题？ 行动是什么? 做是什么? 单词做是说现在、不是指已经做过或将会做 行动意谓现在做、正确地、准确地、完全地、整体地 如果我能使用那句话 - 整个的行动:指圆满完成，不是一部分 当行动基于一些思想意识时，这不是行动，是吗？ 它是适合你已建立的某种图案式样 因此它不是完全的行动 或者根据一些记忆，一些结论 如果你的行动依照固定的观念，式样或结论。 它仍然是不完全的. 因在这里有矛盾 因此我们必须参透这个非常复杂的行动问题
20:15 Is action related to disorder or to order? You understand? We live in disorder, our life is disorderly, confused; contradictory: saying one thing, doing another; thinking one thing and quite the opposite in our actions. So what is order and disorder? Perhaps you have not thought about all these matters, so let us think together about all this and look, please don’t let me talk to myself. It’s still early in the morning and you have a whole day in front of you; so let us be aware together of this question: what is order and what is disorder and what is the relationship of action to order and disorder? 混乱或顺序和行动有没有关联? 你理解吗？ 我们处在混乱中,我们的生活是无秩序的,困惑的; 很矛盾的...说一套但做另一套 而想一件事却和行动是相反的 那么有秩序是什么而混乱又是什么？ 也许你没有思考过这些问题 这样就让我们一起思考有关这些问题 请看、不要让我自言自语 现在尚清早和在你面前仍然有一正天的时间 如此让我们一起关心这一个问题 那么有秩序是什么而混乱又是什么？ 那么有秩序与混乱的行动的关系是什么呢？
21:55 We more or less explained what is action; the very word ‘to act’ means the present, acting: you are sitting there. And what is the relationship to disorder? What is disorder? Look at the world if you will; the world is in disorder. Terrible things are happening. Very few of us know actually what is happening in the scientific world, in the world of the art of war and all the terrible things that are happening in Russia; and the poverty in all countries, the rich and the terribly poor; always the threat of war, one political group against another political group. So there is this tremendous disorder. That’s an actuality, it’s not an invention or an illusion. And we have created this disorder, because our very life, living, is disorderly. And we are trying socially to bring about order through all the social reforms and so on, so on. Without understanding and bringing about the end of disorder, we try to find order. It’s like a confused mind trying to find clarity. A confused mind is a confused mind, it can never find clarity. So can there be an end to disorder in our life, our daily life? Not order in heaven or in another place, but in our daily life can there be order? The end of disorder, and when there is the end of disorder there is naturally order. That order is living, it’s not according to a certain pattern or a mould. 我们或多或少解释了什么是行动 单词去做是指正在行动中、正如你坐在那里 而且行动和混乱是什么关系? 什么是混乱? 正如你看这个世界；这世界正在混乱中 可怕的事情正在发生.. 实际上很少人知道在科学世界中所发生的事情.. 和在世界上战争的技术 所有在俄国发生的可怕事情 以及在每个国家中的贫穷,富有的和那非常贫困者 经常承受战争的威胁, 一个政治聚集对抗另外一个政治团体 因此那里总是有极大的混乱 这是一个事实, 它不是发明或幻想的 我们制造这些混乱、这是因为我们的生活是无秩序的 而且我们正在社会上尝试带来次序 通过改革社会等等 没去了解和结束混乱、我们试著找次序 它好像混乱的头脑费劲的找清晰 混乱的头脑是混乱的头脑、它不能够发现清晰。 如此能否结束我们的混乱生活？我们的日常生活？ 不是在天堂或另外的一个地方,而是在我们的每天生活里 混乱的结束、和当混乱的结束时、它自然地是有次序的 那次序是活的、它不是根据一个特定的模式或一个模具
25:25 So we are investigating, looking at ourselves and learning about ourselves. Learning is different from acquiring knowledge. Please this is rather – if you will kindly give your attention to this a little bit – that learning is an infinite process, limitless process, whereas knowledge is always limited. And learning implies not only observing visually, optically but also observing without any distortion, seeing things exactly as they are. 因此我们观看自已而学习 学习是不同于追求知识 的确是.请你好好地提起你的注意力。 虽然只是一点点, 那学习是一个无穷的程序 学习是无限的程序,然而知识总是被限制的 而且学习暗示不只有视觉上观察,光学地.. 没有任何扭曲的观察,当他是正观的时候，完全地见到事物的真相。
26:46 That requires that discipline – please, the word ‘discipline’ as we said yesterday, means – the word comes from the word ‘disciple’. ‘Disciple’ is one who is learning, not the terrible discipline of orthodoxy, tradition or following certain rules, dictates, and so on, it’s learning; learning through clear observation without distortion. Hearing things exactly what the other fellow is saying without any distortion. And learning is not accumulative because you’re moving. You understand all this? So in learning what is disorder in ourselves then order comes about very naturally, easily, unexpectedly. And when there is order, order is virtue. There is no other virtue except complete order that is complete morality, not some imposed or dictated morality. 那需要纪律、这，，字'纪律' 我们昨天说过,那字来自字词 '弟子 弟子' 是指一个人正在学习... 不是那可怕的训练,正统说法，传统。。。 或特定规则,命令等等，那不是在学习; 那学习是清楚的,没有扭曲的观察 没有任何的扭曲地、完全地听那人正在说 而且学习并不是积聚, 因为你是活的.. 你了解这些吗？ 如此在学习中了解我们自己的混乱. 然后次序很自然地,容易地,料想不到地来 当我们有次序时、次序是美德 除了那完全的次序、没有其他的美德 那是完全的道德、不是一些强加或口述的道德
28:50 Then we ought also talk over together this whole question of sorrow. You don’t mind? Because man and woman, children throughout the world, whether they live behind the Iron Curtain (which is most unfortunate for them), whether they live in Asia or India or Europe or here, every human being, whether rich or poor, intellectual or just ordinary layman like us, we all go through every form of suffering. Have you ever looked at people that have cried through centuries? Through thousands of wars? The husband, the wife, the children. There is immense sorrow in the world. Not that there is not also pleasure, joy, and so on, but in understanding and perhaps ending sorrow we’ll find something much greater. 然后我们也应该谈论悲伤这的问题 你不介意吗？ 因为在世界各处的男人和女人,孩子, 他们是否 居住在铁帐后面(对他们大部分哪是不幸的). 不论他们住在亚洲或印度或欧洲或这里, 每个人 是否富有的或贫穷的,有知识者或像我们正直平常的俗人 我们经历过每一种的痛苦 你曾经看过人们整世纪在哭? 经历过数以千计的战争? 这些丈夫，妻子,孩子们 在世界上有无边的悲伤 不是说那里不能有快乐，欢喜,等等 但如能够在理解方面和结束悲伤,我们将会找到很多的东西
30:43 So we must go into this complex question of sorrow. And whether it can ever end or man is doomed forever to suffer; suffer not only physically, which depends how orderly a life one leads, whether your body is drugged, or tobacco, nicotine, alcohol and all that, whether the body has been destroyed. Psychologically, inwardly we have suffered enormously without perhaps not saying a word about it. Or crying your heart out. And during all this long evolution, evolution of man from the beginning of time ’til now, every human being on this earth has suffered. Suffering is not merely the loss of someone you think you like or love but also the suffering of the very poor, the illiterate. If you go to India or other parts of the world, you see people walking miles and miles to go to a school, little girls and little boys. They’ll never be rich, they will never ride in a car, probably never have a hot bath. They have one sari or one dress, whatever they wear and that’s all they have. And that is sorrow. Not for the man who goes by in a car, but the man in the car looks at this and he’s in sorrow if he’s at all sensitive, aware. And the sorrow of ignorance; not ignorance of writing, literature and all the rest of it, but the sorrow of a man who doesn’t know himself. There are multiple ways of sorrow. 因此我们需要谈论这悲伤的问题。 而且痛苦能否结束或人永远地注定受苦. 不只身体上的痛苦,全靠我们有没有秩序的生活 无论你的身体被药物或或烟草，尼古丁，酒精 等等...是否身体已经被破坏。 精神上、我们的内心受到很大的伤害。 没有说过它一句话 或伤心大哭 而且人类在长久的进化中 从开始到现在 每一个人在这世上曾遭没种种的痛苦 痛苦不只是损失你所爱的人或你喜欢的人 但也包括受难的贫穷者、文盲者 如果你去印度或其他世界外地。 你会见到许多人步行千里上学校去 小女童和小男童们 他们将不会富有的、他们不可能乘搭一辆汽车… 或许从不会有一次热沭浴 他们只有一件衣装,他们无论穿着什么, 那是他们的唯一 那是悲伤的 不是汽车中的人,而是汽车中看到的人 能全然敏感的,知道他在悲伤。 那无明无知的悲伤; 不是不能写作，文学的 其他一切., 悲伤是当一个人不认识他自己 悲伤有多种形式
34:01 And we are asking, can this sorrow end with each one? There is the sorrow of oneself, in oneself, and the sorrow of the world. Thousands of wars, people maimed, hurt, appalling cruelty: not a particular form of cruelty of which you are talking a great deal, a particular form, and you are rebelling against that particular form but you never ask: is there an end to cruelty? Every nation on earth has committed cruelties, appalling. And we’re still perpetuating that cruelty. And cruelty brings enormous sorrow. Seeing all this – not from a book, not from a traveller, not from a tourist (tourists go abroad just to amuse themselves, see sights and having a good time, a holiday) – but if you are travelling as a human being, just observing, being aware sensitively to all this, sorrow is a terrible thing. And can that sorrow end? 我们正在问:我们每一个人能否结束这悲伤? 悲伤有自已的悲伤与世界上的悲伤 不是我们常常有讲到特别形式的残酷 不是特别形式的残酷,我们常常有讲到.. 一种特别的形式对抗另外一个残酷 但是你从不问:残酷能结束吗? 在地球上的每一个国家已犯了骇人残酷的行为 而且我们仍然不断的作那残酷的行为 而且残酷带来巨大的痛苦 不是在本书上, 也不是一位旅行者观察到这些 不是一位旅游者(旅游者, 只是出国消遣) 旅游观光.享受假日,和过好时光 如果你正在旅行,身为一个人,仅仅的观察.. 敏感地觉悟到,,悲伤是一件可怕的事... 这痛苦能结束吗?
36:18 Please, ask yourself that question. The speaker is not stimulating you to feel sorrow, the speaker is not telling you what sorrow is; it’s right in front of us, right inside of you. Nobody needs to point it out, if you keep your eyes open, if you are sensitive, aware of what is happening in this monstrous world. So please ask yourself this question: whether sorrow can ever end. Because like hatred, when there is sorrow there is no love. When you are suffering, concerned with your own suffering, how can there be love? So one must ask this question however difficult it is to find – not the answer, but the ending of sorrow. 请你问你自己这一个问题 讲演者不是刺激你感觉痛苦 讲演者不是告诉你痛苦是什么 它正在你的前面,正在你的心中 没有人需要指出它,如果你把眼睛打开 如果你是敏感的, 你知道这个世界正在发生的事 如此请你问你自己这一个问题:痛苦能否结束? 如憎恨一样:有痛苦时就没有爱 当你正在痛苦的时候,由于你关心自己的痛苦, 如何能有爱? 因此我们一定要问这一个问题 虽然困难,我们不是找答案,而是痛苦的终止
37:59 What is sorrow? Not only the physical pain and the enduring pain, a person who is paralysed or maimed or diseased, but also the sorrow of losing someone: death. We’ll talk about death presently. Is sorrow self-pity? Please, investigate. We’re not saying it is or it is not, we’re asking is sorrow brought about by self-pity, one of the factors? Sorrow brought about by loneliness? Feeling desperately alone, lonely; Not alone: the word ‘alone’ means ‘all one’. But feeling isolated, having in that loneliness no relationship with anything. 痛苦是什么? 不只是身体的痛苦和那持久的痛苦, 一个被麻痹的人或 受伤的或生病的, 损失某人的悲伤: 死亡 我们将会谈论死亡 痛苦是自怜吗？ 请你探讨它 我们没有在说:它是或它不是，我们正在问 被引起的痛苦是不是来自自怜,因素之一? 被寂寞引起的痛苦? 感觉强烈的孤独,孤单的.不是孤独,"字 孤独的 意谓全部一切" 觉得隔离,在那寂寞中没有和任何人事有关系的
39:44 Is sorrow merely an intellectual affair? To be rationalized, explained away? Or to live with it without any desire for comfort. You understand? To live with sorrow, not escape from it, not rationalize it, not find some illusive or exclusive comfort: religious or some illusory romantic escapes but to live with something that has tremendous significance. Sorrow is not only a physical shock when one loses one’s son or husband, wife or girl, whatever it is, it’s a tremendous biological shock. One is almost paralysed with it. Don’t you know all this? - 痛苦只是智力的事件吗? 是被合理化,解释化? 能安住它. 对它没有任何渴求 你了解吗? 和痛苦同住,不逃脱它,不合理化 不再找一些幻影或特别的安慰 宗教性的或一些产生幻觉的浪漫的逃亡 而活在有重大意义的痛苦中 痛苦不只是身上的震惊 当你失去一个儿子或丈夫的时候,妻子或女孩,无论它是什么.. 它是一个巨大的生物震惊 你我几乎己麻痹 你不知道这一切吗?
41:29 There is also the sense of desperate loneliness. Can one look at sorrow as it is actually in us and remain with it, hold it, and not move away from it. Sorrow is not different from the one who suffers. The person who suffers wants to run away, escape, all kinds of things. But to look at it as you look at a child, a beautiful child, to hold it, never escape from it. Then you will see for yourself, if you really look deeply, that there is an end to sorrow. And when there is an end to sorrow there is passion; not lust, not sensory stimulation, but passion. 不顾死活寂寞的感觉 一个人能当下正观痛苦吗?它实际上在我们心里面 而且保持它,把握它, 不移开它 痛苦者和痛苦是一非二 痛苦人要逃跑,逃脱各种的事物 请正观它正如你在看一个孩子,一个美丽的孩子 握住它,从不逃脱它 然后你将会自己见到.如果你真的深深地正观... 痛苦是可以结束的 当痛苦结束了,那强烈的真感情出现 不是贪欲,不是知觉刺激, 而是真心的
43:18 Very few have this passion, because we are so consumed with our own griefs, with our own pains, with our own pity and vanity and all the rest of it. We have a great deal of energy – look what is happening in the world – tremendous energy to invent new things, new gadgets, new ways of killing others. To go to the moon needs tremendous energy and concentration both intellectual and actual. We’ve got tremendous energy, but we dissipate it by conflict, through fear, through endless chattering about nothing. And passion has tremendous energy. That passion is not stimulated, it doesn’t seek stimulation, it’s there, like a burning fire. It only comes when there is the end of sorrow. 少许人有这强烈的真感情,因为我们被自己的伤心事耗尽 由于我们自己的痛苦,遗憾和虚荣心等等. 我们有很多活力-看看在世界上发生的事... 巨大的能力发明新的东西,新的机械,杀害人的新方法 上月亮需要巨大的能力和集中力. 智力和真实的 我们有巨大的能力, 但是我们发泄在冲突和恐惧中 我们喋喋不休在无有关的事... 那强烈的真感情有巨大的能力 那强烈的真感情不是刺激的,它不寻求刺激 它在那里,像燃烧的火 它只能到来当痛苦结束了.
44:55 And when you have this sorrow, the ending of it, it’s not personal because you are the rest of humanity, as we said yesterday afternoon. We all suffer. We all go through loneliness, every human being on this earth, rich or poor, learned or ignorant, everybody goes through tremendous anxieties, conscious or unconscious. Our consciousness is not yours, it’s human consciousness. In the content of that consciousness is all your beliefs, your sorrows, your pities, your vanities, your arrogance, your search for power, position, and all that. All that is your consciousness, which is shared by all human beings. Therefore it’s not your particular consciousness. And when one really realizes that, not verbally or intellectually or theoretically or as a concept, but as an actuality, then you’ll not only not kill another, hurt another, but you’ll have some other thing which is totally different, of a different dimension altogether. 当你痛苦的时候, 让它终止.痛苦不是个人的 因为你我是人类,我们昨天下午说过 我们全部遭受痛苦 我们大家经历过寂寞,住在这一个地球上的每个人 无论富有或贫穷，有学问或无知的 每一个人内心的意识或无意识里都有巨大的焦虑 我的意识不是我的,它也不是你的,它是人类的意识 在那内容的意识中是我们所有的信念 你的悲伤，你的遗憾,你的虚荣心,你的傲慢态度... 你追寻的权力,地位和所有的... 你所有的这些意识,属于人类的 因此它不是你特别的意识。 当一个人真的了解时,不是口述或智力的.. 或理论上或当做观念, 而是实在的 然后你将会无法杀人或伤害人 你将会有一些完全地不同的事物.. 不同的时空中
46:52 We ought to talk over together too what is love. I hope all this is not boring you. If you want to take a breather, it’s all right. As the speaker said, we ought to go into this great question of what is love. We use the word ‘love’ so loosely, it has become merely sensuous, sexual; love is identified with pleasure. And to find that perfume one must go into the question what is not love. Through negation you come to the positive, not the other way around. Am I making myself clear? Through negation of what is not love then you come to that which is immensely true, which is love. 我们也应该一起讨论爱是什么 我希望所有的谈论,你不觉的是无聊(笑) 如果你想要呼吸一下, 没有关系的 如说者说,我们应该讨论一个很棒的问题:爱是什么? 我们如此松弛的使用 '爱'字它已变得只在感觉上的, 爱被视为快乐 而且想找那分香我们必须讨论什么不是爱的问题 从否定你得到真实,不是另外一个方向。 我自己说的清楚吗? 否定什么不是爱的东西 然后你到达那无限真实,爱。
48:37 So love is not hate: that’s obvious. Love is not vanity, arrogance. Love is not in the hands of power. The people who are in power, wanting power; it doesn’t matter if it’s over a small child or wanting power over a whole group of people or a nation, that surely is not love. Love is not pleasure, love is not desire. I don’t know if you have time to go into the question of desire. Perhaps we may. Love is certainly not thought. So can you put aside all that: your vanity, the sense of power, however small, however little it is, it’s like a worm. And the more power you have, the more ugly – and therefore in that there is no love. When one is ambitious, aggressive, on which you are all brought up: to be aggressive, to be successful, to be famous, to be known which is all so utterly childish – from the speaker’s point of view. How can there be love? 因此爱不是憎恨: 那是明显的 爱不是虚荣心，傲慢态度 爱不是在权力掌握中 有权力的人,想增加权力 不论是掌握小孩子或增加权力 在整个一群人之上或一个国家,那当然不是爱 爱不是快乐,爱不是欲望。 我不知道你是否有时间，讨论欲望的问题 也许我们会.. 爱当然不是思想 如此你我能放下:你的虚荣心,权力感 无论是小小,或一点点,它像一条虫 你愈有较多的权力,愈变的更丑陋.因此没有爱 我们是这样的被培养大,.变成一个野心勃勃的攻击人 为攻击人, 成功的,出名的, 被知道的 所有这一切是完全天真无知的作为, 这是讲演者的看法 如何能有爱?
51:06 So love is something that cannot be invited or cultivated. It comes about naturally, easily, when the other things are not. And in learning about oneself one comes upon this: where there is love, there is compassion; and compassion has its own intelligence. That is the supreme form of intelligence, not the intelligence of thought, intelligence of cunning, deceptions and all the rest of it. It’s only when there is complete love and compassion there is that excellence of intelligence which is not mechanical. 因此爱是不能够被邀请或种植的 爱是自然地,容易地到来,当其他那些东西不存在了 在学习明了自己时, 觉悟到 哪里有爱,哪里是慈悲心 而且慈悲心有它自己的智慧 那是至高的智慧、不是思想的智力 狡猾的智力、欺骗等等 只有那完全的爱和慈悲心时 那有优秀的智慧力、而不是机械的智力
52:22 Then we ought to talk about death. Shall we? Are you interested in finding out what death is? What’s the meaning of that word; the dying, death, the ending. Not only the ending, what happens after death? Does one carry the memories of one’s own life? The whole Asiatic world believes in reincarnation. That is, I die, I’ve led a miserable life, perhaps done a little good here and there, and next life I’ll be better, I’ll do more good. It’s based on reward and punishment, like everything else in life. I will do good this life, and I will be better next life. It’s based on the word ‘karma’, probably you have heard of it. The word ‘karma’ means in Sanskrit ‘action’ – I won’t go into it. So there is this whole belief that when one has lived this life next life you have a better chance, depending what kind of life you have led now: the reward and punishment. And in Christianity there is this whole sense of resurrection and so on. 然后我们应该谈沦到死亡 好不好? 你对死亡方面感兴趣吗？死亡是什么一回事？ 那一个字的意义是什么？死、死亡、终止(结束) 不只终止、死后又会怎样？ 是不是再保留著那生活的记忆？ 整个世界的亚洲人相信轮迥再生 那是、我死了、我已经历过悲惨的人生 也许在各处稍微做些善事 而且下个再生、我将是比较好的、我将会做的更好 像其他事物一样、它以酬谢和处罚为基础 我将会做善事、而且我下个再生将会是更好的 它以'因果报应'、为基础或许你已经听说过 因果报应'文字在梵文的意义是'行动' 我将不在讨沦它 因此有这个信念：当一个人过了这一生时 来生你会有一个更好的机会；那就根据你现在所做的事 酬谢和处罚 而且在基督教中是复活的意义...等等
54:45 So if we can put aside for the moment all that, really put aside, not cling to one thing or the other, then what is death? What does it mean to die? Not only biologically, physically, but also psychologically: all the accumulation of memories, one’s tendencies, the skills, the idiosyncrasies, the things that one has gathered, whether it be money, knowledge, friendship, whatever you will; all that you have acquired. And death comes and says, ‘Sorry, you can’t take anything with you’. 如果我们能在片刻放下所有的一切... 真的放下,不再占有所有的一切东西,然后死亡是什么? 死意谓了什么? 不只是生理上,身体上,也是精神上的 所有记忆的积聚,趋向,技术... 特性的, 事物的聚集,是否它是钱.. 知识，友谊,你的决意;所有你已经获得的... 死亡到来说:对不起,你不能携带任何东西..
56:00 So what does it mean to die? Can we go into this question? Or are you frightened? So what is death? How do we inquire into it? You understand my question? I’m living – I’m taking myself as an example – I’m living, I go along every day, routine, mechanical, miserable, happy, unhappy, you know the whole business. And death comes, through accident, through disease, through old age, senile – what is senility? Is it only for the old? Is it not senility when we’re just repeating, repeating, repeating? When we act mechanically, thoughtlessly? Isn’t that also a form of senility? 如此死意谓了什么? 我们能讨论这一个问题吗? 或是你怕吗? 如此死是指什么? 我们如何探索它? 你了解我的问题吗? 我活着 - 我拿自己为例-我活着,我沿着每天... 生活是惯例的,机械性的，悲惨的，快乐的和不快乐的,你知道 整个的生活式吗?。 而死到来如: 发生意外 疾病恶化、老化了.老龄是什么意思? 它只是属于老年人吗? 如果我们不停地重复...重复.它是不是老龄? 当我们机械地行动,没有考虑力? 那也不是一种老龄的形式吗?
57:52 So death – because we are frightened of it, we never see the greatness of it, the extraordinary thing, like a child, baby being born: a new human being has come into being. That’s an extraordinary event. And that child grows and becomes whatever you have all become. And then it dies. Death is also something, most extraordinary it must be. And you won’t see the depth and the greatness of it if one is frightened. 因此死亡 -因为我们怕它,我们从不见到它的伟大! 特别的一件事,好像一个孩子出生时 一个新的生命开始了。 那是一件特别的事.. 那一个孩子将成长而且变成你们想要他成什么的... 然后他死了.. 死亡也一定是一件非常特殊的大事, 如果你害怕它,你将见不到死亡的深度和伟大.
59:08 So what is death? I want to find out what it means to die while I am living. I’m not senile, I’ve all my wits about me, I’m capable of thinking very clearly, perhaps occasionally go off the beam, but I’m active, clear, all the rest of it. So I’m asking myself – I’m not asking you – I’m only observing; if you will observe also what is death. Death means surely the ending of everything: the ending of my relationship, the ending of all the things I’ve put together in my life; all the knowledge, all the experience, the idiotic life I’ve led, a meaningless life, or trying to find a meaning intellectually to life; I’ve lived that way (not personally, but I’m taking that example). And death comes and says, ‘That’s the end’. But I am frightened. It can’t be the end. I’ve got so much, I’ve collected so much, not only furniture or pictures – when I identify myself with the furniture or the pictures or the bank account I am the bank account, I am the picture, I am the furniture. Right? When you identify with something so completely, you are that. Perhaps you don’t like all this, but please kindly listen. So I’ve established roots, I’ve established a great many things round me, so death comes and makes a clean sweep of all that. So I ask myself, is it possible to live with death all the time, not at the end of 90 years or 100 years – the speaker is 90 – sorry. Not at the end of one’s life but can I, with all my energy, vitality and all the things that go on, can I live with death all the time? Not commit suicide, don’t mean – that’s too silly. But live with death which means ending every day of every thing I’ve collected; the ending. 如此死亡是什么意思? 当我活著的时候、我要知道死的意义 我尚未老龄,我有机智,我能够非常清楚地思考 也许有时候答不对题..(笑) 但是我是活跃的,清楚的、 如此的我问我自己. 我不是在问你. 我在观察...你也观察什么是死亡 死亡当然意谓一切东西的结来：我的关系的终止 终止我一生中所集合的东西 所有的知识，经验,愚蠢颠倒的生活 无意义的生命、或尝试用智力去发表生命的意义 我已过那样地生活(不是我，我举一个例子) 死亡到来而说: 那是结束! 但是我害怕.. 我不可能是结束... 我拥有这么多,收集很多,不只家具。 (笑) 或照片- 当我执迷著的时候 不管是家具或照片或银行帐户 我变成了银行帐户,照片,家具 当你完全的执迷著某东西的时候,你就是那东西。对不对? 也许你不喜欢这事实,但是请你亲切地听.. 因此我种下了根,我身边拥有很多的东西 因此死亡到来和干净扫除所有一切 因此我问我自己, 可以常常和死活在一起吗? 不等到九十岁或一百岁。发言者目前是九十岁抱歉。(笑) 不是在生命结束的时候,我尚有精力，活力时, 所有继续的东西,我能常常和死活在一起吗? 不是自杀, 那太愚蠢了 但是与死共存 意谓结束我每天所收集的东西,结束它
1:03:35 I do not know if you have gone into the question of what is continuity and what is ending. That which continues can never renew itself, reborn, clear. It can revive itself, that which is continuous, like you are doing in this country, the revival of religion. As we said the word ‘revive’ means something that has withered, dying and you revive it. Which is happening in this country, religious revival, they are shouting about it. And, I don’t know if you have noticed, organized religions and the gurus and all the rest of them are tremendously rich people. Great property. You can do – religious. There is a temple in the south of India: every third day they have one million dollars. You understand? God is very profitable. This is not cynicism, this is actuality. We are facing actuality, and you can’t be cynical or despairing, it is so; neither be optimistic or pessimistic. You have to look at these things. 我不知道你是否已经讨论过这问题 什么是连续和什么是结束? 继续是不能更新它本身,再生的,清楚吗? 继续是能复续, 因它是连续的... 好像你正在这国家复兴宗教. 如我们说.. 那字 '复兴' 意谓某事已经凋谢,死了.你恢复它。 这正在一个国家中发生,宗教性的复兴,他们在呼喊它 并且,我不知道, 你已经注意：有组织的宗教和宗师 他们都是富有的人。(笑) 大财产 你能做 -宗教性的 印度的南方有一间寺庙 每隔三天他们收到一百万元。 你了解吗? 上帝是非常利润的。(笑) 这不是犬儒主义,这是现实的 我们正在面对现实, 和你不可能是愤世嫉俗的或绝望的,它是如此的 既不是乐观或悲观的 你必须看看这些事
1:05:38 So can I live with death, which means every thing that I have done, collected – pain, sorrow – end. Ending is more important than continuity. The ending means the beginning of something new. If you merely continue, it is the same pattern being repeated in a different mould. Have you noticed another strange thing? We have made a great deal of mess in the world, tremendous mess, and we organize to clear up that mess politically, religiously, socially and economically. And when that organization or institution doesn’t work we invent another organization. And never clearing up the mess but bringing about new organizations, new institutions – and this is called progress. I don’t know if you have not noticed all this. This is what we are doing – thousands of institutions. 如此我能.和死共存、意谓… 我拥有的一切,收集的 -痛苦,悲伤 -结束它! 结束是重要过连续 结束意谓新的东西开始。 如果你继续,它是相同的式样，重复又重复... 你可有注意到另外一件奇怪的事? 我们已经把世界弄的乱七八糟 巨大的混乱 和我们组织清除它 在政治上,宗教上,社会上和经济上 而且当那一个组织或机构做不成, 我们另外建设一个组织.. 从不清扫我们的混乱.而建设新的组织. 而这新的机构- 我们叫做进步. (笑) 我不知道你是否有注意到所有这些 这是我们所正在做的- 数以千计机构。
1:07:22 The other day we talked at the United Nations. War is going on, they’ve never stopped it, but they are reorganizing it. You are also doing exactly the same thing in this country. We never clear up the mess. And we depend on organizations to clear that up; or new leaders, new gurus, new priests, new faiths and all that rubbish that’s going on. So can I live with death – that means freedom, complete, total, holistic freedom. And therefore in that freedom there is great love and compassion and that intelligence which has not an end, which has immense. And also we ought to talk over together what is religion. May we go on? You are not too tired? The speaker is not trying to convince you of anything, please believe me: nothing! He’s not trying to force you through stimulation, through some other means. We are both looking at the world, your personal world and the world about you. You are the world, the world is not different from you. You have created this world and you are responsible for it, completely, totally whether you are a politician or an ordinary man in the street like us. 前几天我们在联合国说话 战争正在继续,他们从未停止它,但是他们正在重新组织它。(笑) 你也正在这一个国家做那相同的事。 我们从不清除我们自己的混乱 而且我们仰赖组织去清除.. 或新的领袖,新的导师，新的牧师,新的信心... 所有那正在继续的垃圾。 因此我能和死共活, 意谓自由,完全的，彻底的，和真真自由 因在那自由中,有很伟大的爱和慈悲心 而且那智慧力不是一个结束,有极广大的... 我们也应该一起讨论宗教是什么? 我们可以继续吗? 你们不会太疲累吧？ 发言者没有要尝试说服你,请相信我.真的! 他没有尝试用刺激方法强迫你,或用其他的方法 我们两个人正观这世界:有关你个人和这世界的关系 世界就是你、世界没有不同于你 你自己建设这一个世界，而且你是有责任的,完全地,彻底地... 你是否是政客或像我们街道中的一个平常的人
1:10:17 We also ought to talk over together what is religion. Man has always sought something beyond all this pain and anxiety, sorrow. Is there something that is sacred, eternal, that’s beyond all the reaches of thought. This has been one of the questions from ancient of times. What is sacred? What is that which has no time, that which is incorruptible, that which is nameless; that which has no quality, no limitation, the timeless, the eternal? Is there such a thing? Man has asked this thousands and thousands of years ago. So he has worshipped the sun, the earth, nature, the trees, the birds; everything that’s living on this earth man has worshipped since ancient times. If you have heard of the Vedas and the Upanishads and so on, they never mention god. That which is supreme, they said, is not manifested and so on, I won’t go into all that. 我们也应该一起讨论宗教是什么? 人总是在寻找某事超过所有的痛苦和焦虑，悲伤 在那里有没有是神圣的,永恒的.. 是超过所有的思想的延伸 从远古的时代, 这已经是问题之一 神圣是什么? 什么是没有时间的, 那是不腐败的, 是无名的; 没有质量, 没有限制,永久的,永恒的 是否有这件事吗？ 数千年以来、人己经问过 他已经礼拜过太阳,地球，自然，树,鸟; 在这个地球上所活的每一件事物,人从远古的时代已经礼拜过 如果你已经听说吠陀和那五班尼杀,古代印度哲学书等等 他们从不提到神。 哪至高的,他们说,不被显示 如此等等,我将不再说..
1:12:30 So are you asking that question too? Are you asking the question, is there something sacred? Is there something that is not put together by thought as all religions are, organized, whether it’s Christianity, Hinduism, Buddhism, and so on. In Buddhism there is no god. Among the Hindus, as I said, there are about 300,000 gods. It’s great fun to have so many. You can play with them all. And there are the gods of books, the god according to the Bible, the gods according to the Koran, the Islamic world. I don’t know if you have noticed when religions are based on books like the Bible or the Koran, then you have Fundamentalists, then you have people who are bigoted, narrow, intolerant, because the book says so. Haven’t you noticed all this? This country is having the Fundamentalists, go back to the book. Don’t get angry please, just look at it. 你也是不是在问那一个问题? 这问题、有所谓神圣的东西吗？ 有东西不在思想的范围吗? 如所有的宗教,组织了 [宗教].。 无论是基督教,印度教，佛教等等 在佛教中没有上帝 如同我说在印度教之中,大约有 三十万个神 有这么多神供娱乐用的。(笑) 你能和所有的神一起玩 而且有书的神,依照圣经的神 依照那可兰神经,回教的世界。 你是否已经注意到,当宗教以书为主的时候 好像圣经或可兰经,然后你有信奉正统派基督教的人, 然后你.. 是固执己见的人，狭窄,不容忍的,因为书上这么说 你有没有注意了这一切? 这个国家有那信奉正统派基督教的人,回到书上 请不要生气,仅仅看它
1:14:30 So we are asking, what is religion? Not only what is religion, but the religious brain, religious mind. To inquire into that deeply, not superficially, there must be total freedom, complete freedom. Not freedom from one thing or the other, but freedom as a whole, per se. Then we have to ask also – sorry – the world ‘religion’ etymologically: they can’t explain that word. It had different meanings at different times and different ages. So we are asking, when there is that freedom, is it possible living in this ugly world, is it possible to be so free from pain, sorrow, anxiety, loneliness and all the rest of it. 因此我们正在问,宗教是什么? 不只宗教信仰,但是有宗教性的头脑,宗教性的思想。 深深地去参问,不是表面的。 一定要有彻底自由,完全的自由 自由不是没有了一件事物或另一个,而是整体上自由, 就本体而言 然后我们也必须问 - 抱歉的 世界 '宗教' 的语源没有..他们不能解释这字 宗教有了不同的意义在不同的时代和不同的年龄 因此我们正在问, 当那里有自由时, 它能不能... 在这个丑陋的世界中,能有自由自在的生活? 从痛苦，悲伤，焦虑,寂寞和所有的一切解放出来
1:16:05 Then you have to find out also what is meditation: contemplation in the Christian sense, and meditation in the Asiatic sense. Probably meditation has been brought to this country by the yogis, gurus and all those superstitious people, traditional people; and therefore they’re mechanical. So we’ll have to find out what is meditation. Do you want to go into it? Does it amuse you, or do you want to do it really? Is it a form of entertainment, meditation? First let me learn meditation, find out, and then I’ll act properly. You understand the game one plays? Or, if there is order in one’s life, real order, as we explained, then what is meditation? Is it following certain systems, methods: the Zen method, the Buddhist meditation, the Hindu meditation, and the latest guru with his meditation? They’re always bearded, full of money, all the rest of that business. 然后我们必须探讨冥想是什么? 基督神圣的祷告和亚洲人的冥想 或许冥想被带到来这一个国家 由瑜珈行者，印度教的导师和那些迷信的人,传统的人带来的.. 因此他们是机械的 因此我们将会探讨冥想是什么? 你想要进入它吗? 它是逗乐你吗, 或你真的想要做它吗? 或冥想是一种娱乐的形式吗? 首先让我学习冥想,发现,然后我将行它. 你了解你我在玩游戏吗? 或, 如果生活有规则,真正的规则,如同我们解释的. 冥想是什么? 它是不是跟随特定的系统,方法? 禅的方法,佛教的冥想,印度的冥想... 最近上师的冥想? 他们总是有胡子的, 满满的钱,你知道所有这一门的生意.
1:18:02 So what is meditation? If it is determined, if it is following a system, a method, practising day after day, day after day, what happens to the human brain? It becomes more and more dull. Haven’t you noticed this? When you repeat, repeat, repeat – it may be the wrong note, but you’ll repeat it. Like a pianist, if he repeats by himself and he plays the wrong note, he’ll keep on playing the wrong note all the time. So is meditation something entirely different? It’s nothing whatsoever to do with method, system, practices; therefore it can never be mechanical. It can never be conscious meditation. You understand what I am saying? Do please understand this. It’s like a man consciously wanting money and pursuing money; what’s the difference between the two? Consciously you meditate, wanting to achieve peace, silence, and all that. Therefore they are both the same, the man who pursues money, success, power and the man who pursues so-called spiritually. So is there a meditation which is not determined, practised? There is, but that requires enormous attention. That attention is a flame and that attention is not something that you come to much later, but attention now to everything, every word, every gesture, every thought: to pay complete attention, not partial. If you are listening partially now, you are not giving complete attention. When you are so completely attentive there is no self, there is no limitation. 冥想是什么? 如果它被决定, 跟随一个系统，一个方法 日复一日,,不停止练习,人类的脑发生了什么事? 它变成越来越迟钝 你还没注意这吗? 当你重复,重复的时候,重复-它可能是错误的音符号，但是你将会重复它。 如一个钢琴家,如果他独自重复,重复,.和他玩错的音符 他将会继续始终玩错误的音符。 冥想是不是完全的不同? 冥想该不是属于什么方法，系统,练习 因此它从不是机械的 它不是有意识的冥想 你了解我说的话? 请确实了解这 它像一个人欠缺钱,意识地追求钱; 这两者有什么不同呢？ 你意识地想, 想要到达成和平，沈默, 和所有的.. 因此他们两个是相同的,那个人追求钱，成功，权力... 和另个人追求所谓精神上的 那有没有冥想是没被决定和熟练的? 有, 但是需要巨大的正观。 那正观是火焰 而且正观不是稍后受到 正观是现在正察到每一件事物,每一字，每个手势,每个想法: 完全的正观,不是部分的 如果现在你只听一半、你没有完全的专心 当你如此的完全正观,没有自己了,没有限制
1:21:12 And – briefly, I must stop – the brain now is full of information, cluttered up, there is no space in it; and one must have space, there must be space. Space means energy; when there is no space your energy is very, very limited. And the brain – the speaker is not a specialist on the brain, though he has talked about it a great deal with other scientists and so on; not that that’s a recommendation – they experiment on animals, on theories, on the accumulation of knowledge; but we are not scientists, we are laymen, ordinary people, humble, wanting to find out. There is a meditation which is not determined, put into a mould; I won’t go into it. So the brain, which is now so heavily laden with knowledge, with theories, with power, position, everlastingly in conflict, cluttered up; it has no space. And freedom, complete freedom, is to have that limitless space. The brain is extraordinarily capable, infinite capacity, but we have made it so small and petty. So when there is that space and emptiness and therefore immense energy – energy is passion, love and compassion and intelligence – then there is that truth which is most holy, most sacred; that which man has sought from time immemorial. And that truth doesn’t lie in any temple, any mosque, in any church. And it has no path to it except through one’s own understanding of oneself, inquiring, studying, learning. Then there is that which is eternal. May I get up? Or will you get up? 而且简短地，我一定停止 -那脑现在充满数据 杂乱,在它里面没有空间 而且人需要空间,一定有空间。 空间意谓能源; 当没有空间你的精力是非常非常有限制 而且脑 - 发言者不是脑专家. 虽然他已经和其他的科学家谈论等等 那不是推荐 在理论上他们以动物作实验,知识的积聚; 但是我们不是科学家,我们是普通人 平民百姓, 谦虚的、想要知道.. 冥想不是决定,放入一个模子之内. 我将不再讲它 如此脑,现在重重的充满.. 知识,理论,权力,地位等等 永在冲突中,在混乱; 它没有空间 完全自由、是要有无限.. 大脑特别地有能力又无穷的容量 但是我们已把它改变成如此小和琐碎 所以当有那空间和空性,因此有极广大的能源 那能源是强烈的感情，爱和慈悲心和智慧 然后那真理,是神圣的,庄严的.至善的... 从古到今,人仍然在寻找它 以及那真理实不在于任何寺庙，任何的清真寺,在任何的教堂中 而且它没有路径除了... 完全的需要自己觉悟.学习正观正察,理解,讨论等等.. 然后那里是永恒的... 我可以起来吗?或你将会起来吗? (鼓掌)