Krishnamurti - Khởi đầu thiền định

Krishnamurti Subtitles

BR78T4 - Khởi đầu thiền định
Buổi Nói Chuyện thứ tư
Brockwood Park, Anh Quốc
3 tháng Chín 1978

0:38	K: There are a lot of people and I hope some of you understand what is being said. You know we have been talking over together for the last week our human problems not only talking over together as two friends but what each one of us has discovered for himself in our conversation and in our exploration and investigation. It must become quite obvious for most of us if we are at all serious and not treat these gatherings as a kind of festival - a little more serious than the pop festival or other kinds of festivals.	Có rất nhiều người và hy vọng vài bạn hiểu những gì được nói. Bạn biết chúng ta cùng thảo luận cả tuần nay về vấn đề con người không chỉ cùng thảo luận như hai người bạn mà mỗi người khám phá gì đó cho chính mình khi trò chuyện và khi thám hiểm và tìm tòi. Nó phải trở thành hiển nhiên với đa số nếu chúng ta nghiêm túc và không làm những cuộc họp thành loại lễ hội - hơi nghiêm túc hơn lễ hội nhạc pop hay loại lễ hội nào khác.
1:53	This morning it will be good to talk over together as we have talked over fear, pleasure sorrow, pain and death I think we ought to talk over this morning the very complex and subtle problem of what is meditation. It is quite a serious issue and perhaps some of you will kindly pay sufficient attention to what is being said, if you care to.	Sáng nay sẽ rất tốt để cùng thảo luận như đã thảo luận sợ hãi, thú vui khổ sở, đớn đau và cái chết tôi nghĩ chúng ta phải thảo luận sáng nay vấn đề rất phức tạp và tế nhị, thiền định là gì. Vấn đề hết sức nghiêm túc và có lẽ vài bạn sẽ rất vui lòng để tâm đầy đủ vào điều được nói, nếu bạn thích.
2:52	This word is now becoming so common even the governments are beginning to use it even the people who want money are trying to meditate more to get more money. They are trying to meditate in order to become quiet so that they can do better business. And the doctors are practising meditation because it will help them to operate properly and so on and on and on and on. And there are different kinds of meditations Zen, Tibetan and the ones you invent for yourself. And with all this in mind, the Indian type of meditation the Tibetan, the Zen, the Encounter Group meditation and the aspiration to have a still, quiet, silent mind bearing all this in mind let us try to find out, if we can this morning why one should meditate and what is the significance of meditation.	Chữ này giờ đã thành phổ thông ngay cả chính phủ cũng bắt đầu dùng cả những người muốn tiền bạc cố gắng thiền để kiếm nhiều tiền hơn. Họ cố gắng thiền định để trở nên bình tỉnh hơn để có thể làm việc tốt hơn. Và các bác sĩ thực hành thiền định bởi nó sẽ giúp họ thao tác hợp lý và v.v.., v.v.. Và có nhiều loại thiền định Zen, Tây tạng và loại bạn chế ra cho chính mình. Và với mọi thứ đó trong trí, kiểu thiền Ấn độ Tây tạng, Zen, Nhóm Thiền Bất ngờ và nguyện vọng là có trí óc im lặng, yên tĩnh ghi nhớ mọi thứ đó hãy thử tìm xem, nếu chúng ta có thể sáng nay tại sao bạn nên thiền định và ý nghĩa của thiền là gì.
4:37	This word has recently been popularised from India. And people go to India and to Japan and other places in order to learn meditation in order to practise meditation in order to achieve some kind of result through meditation enlightenment, better understanding of themselves have peace of mind, whatever that may mean and generally they have a little peace but not a peaceful mind. And the gurus have invented their own type of meditation and so on and on and on. Right? I am sure you are aware of all this.	Chữ này mới phổ thông gần đây từ Ấn độ. Và người ta đến Ấn độ và Nhật bản hay đâu đó để học thiền định. để thực hành thiền định. để đạt kiểu kết quả nào đó qua thiền định tỏ ngộ, thấu hiểu mình tốt hơn trí óc an ổn, có thể là gì gì và nói chung họ có chút ít an ổn nhưng không phải trí óc an ổn. Và các đạo sư chế ra kiểu thiền định riêng và v.v.., v.v.. Phải không? Tôi chắc bạn biết cả.
5:44	And of course there is the passing fad which is called transcendental meditation. It is really a form of siesta in the morning siesta after lunch, siesta after dinner or before dinner so that your mind kind of becomes quiet and you can do more mischief afterwards. (Laughter)	Và dĩ nhiên có mốt nhất thời được gọi là thiền siêu việt. Nó thực sự là kiểu chợp mắt buổi sáng ngủ trưa sau ăn trưa, chợp mắt trước hay sau ăn tối để trí óc im lặng kiểu nào đó và sau đó bạn có thể làm ác nhiều hơn. (Cười)
6:19	So consider all this the various types and practices and systems and question them. It is good to have doubt it is good to be sceptical up to a certain point. It is like a dog on the leash you must let the dog go occasionally, run freely: so doubt, scepticism must be kept on a leash all the time but often it must be allowed to run free. And most of us accept the authority of those who say 'We know how to meditate, we will tell you all about it'.	Vậy xem xét mọi cái đó nhiều kiểu và thực tập và hệ thống và hỏi lại xem. Nghi vấn là rất tốt nghi vấn là rất tốt đến độ nào đó. Đó như con chó cột sợi dây đôi khi bạn phải để con chó đi, chạy tự do nên nghi vấn, nghi ngờ phải luôn được cột sợi dây nhưng thường phải được chạy tự do. Và đa số chấp nhận uy quyền của người nào nói... 'Chúng tôi biết thiền cách nào, và sẽ nói bạn nghe'.
7:23	So please, we are together examining the whole problem or the whole question of what is meditation not how to meditate for then if you ask how am I to meditate then you will find a system to meditate the 'how' implies a method. But whereas if you are enquiring into this question of what is meditation and why should one meditate then we will never ask how to meditate. The very questioning the very asking is the beginning of enquiry which is the beginning of meditation.	Vậy hãy cùng nhau xem xét toàn bộ vấn đề hay toàn bộ câu hỏi thiền là gì không phải thiền cách nào bởi nếu bạn hỏi phải thiền cách nào rồi bạn sẽ tìm một hệ thống để thiền 'cách nào' hàm ẩn phương pháp. Nhưng ngược lại nếu bạn tìm hiểu vấn đề thiền định là gì và tại sao bạn nên thiền rồi sẽ không hề hỏi thiền cách nào. Chính nghi vấn chính câu hỏi là khởi đầu tìm kiếm là khởi đầu thiền định.
8:25	As we said, this is a very complex problem and we have to go very slowly and hesitantly but subtly into this question. As we said during the last week we are investigating we are enquiring into it so that you are not listening to the speaker you are asking the question to yourself and finding the right answer without accepting any kind of authority especially the authority of the speaker sitting on this unfortunate platform. It doesn't give him any authority because he sits on a platform and talks. There is no authority in so-called spiritual matters if I can use that word 'spiritual' in the matter of the spirit in the matter of enquiring into something that demands very, very, very careful examination. So we are doing this together not meditating together but enquiring what is meditation and from that discover for oneself as we go along the whole movement of meditation. Is this all right?	Như đã nói, đây là vấn đề rất phức tạp và phải tìm hiểu vấn đề thật chậm hoà hoãn nhưng khéo léo. Như đã nói suốt tuần qua chúng ta tìm hiểu chúng ta tìm tòi vấn đề để bạn không nghe người nói bạn đặt câu hỏi với chính mình và tìm câu trả lời đúng không chấp nhận uy quyền nào đặc biệt uy quyền của người nói đang ngồi trên bệ bất hạnh này. Nó không cho anh ta uy quyền gì bởi anh ta ngồi trên bệ và nói. Không uy quyền gì hết trong vấn đề gọi là tâm linh nếu có thể dùng chữ 'tâm linh' trong vấn đề tinh thần trong vấn đề tìm kiếm điều gì nó đòi hỏi xem xét hết sức cẩn thận. Vậy chúng ta cùng làm việc đó không phải cùng thiền mà tìm hiểu thiền là gì và từ đó khám phá cho chính mình khi cùng đi với toàn bộ chuyển động của thiền. Vậy được chứ?
10:30	First I think one must be careful in observing that meditation is not something that you do. Meditation is something entirely, a movement into the whole question of our living. That is the first thing: how we live, how we behave whether we have fears anxieties, sorrows or if we are pursuing everlastingly pleasure whether we have built images about ourselves and about others. That is part of our life and in the understanding of that life and of those various issues involved in life and being free from those actually being free then we can proceed to enquire into what is meditation. That is why we have, for the last ten days or the last week we have said we must put order in our house our house is ourselves - complete order. Then when that order is established not according to a pattern but when there is understanding complete understanding of what is disorder what is confusion why we are in contradiction in ourselves why there is this constant struggle between the opposites and so on, which we have been talking about for the last ten days or last week. Having put that in order, our life in order and the very placing things in their proper place is the beginning of meditation. Right? If we have not done that, actually, not theoretically but in daily life every moment of our life then if you have not done that then meditation becomes merely another form of illusion another form of prayer another form of wanting something money, position, refrigerator and so on.	Trước hết tôi nghĩ bạn phải cẩn thận quan sát thiền không phải điều gì bạn làm. Thiền là điều gì trọn vẹn, chuyển động vào toàn bộ vấn đề đời sống. Đó là điều thứ nhất: chúng ta sống cách nào, xử sự ra sao xem chúng ta có sợ lo âu, đau khổ hay đang theo đuổi thú vui bất tận xem chúng ta có tạo hình ảnh về mình và kẻ khác. Đó là thành phần đời sống và khi thấu hiểu đời sống ấy cùng những vấn đề khác dính trong đời sống và thoát khỏi chúng thực sự thoát khỏi liền có thể tiến hành tìm hiểu thiền định là gì. Đó là lý do chúng ta, mười ngày hay một tuần qua đã nói phải đặt trật tự trong ngôi nhà mình nhà là chính mình - trật tự hoàn toàn. Rồi thì khi trật tự ấy được thiết lập không theo khuôn mẫu mà là khi có thấu hiểu thấu hiểu trọn vẹn vô trật tự là gì rối loạn là gì tại sao mâu thuẫn trong chính mình tại sao có đấu tranh bất tận giữa các đối nghịch v.v.., chúng ta đã thảo luận chúng cả mười ngày hay một tuần qua. Đặt nó vào trật tự, đời sống trật tự và chính đặt mọi vật vào đúng vị trí là bắt đầu thiền định. Phải không? Nếu không làm thế, thực sự, không lý thuyết mà là sống hàng ngày mỗi giây của cuộc đời rồi nếu bạn không làm thế thiền định chỉ trở thành kiểu khác của ảo tưởng kiểu khác của cầu nguyện kiểu khác của muốn điều gì tiền bạc, địa vị, tủ lạnh, v.v..
13:52	So we are asking now: what is the movement of meditation? First of all we must understand the importance of the senses. Most of us react or act according to the urges demands and the insistence of our senses. And those senses never act as a whole but only as a part. Right? Please understand this. If you don't mind enquiring into this a little more for yourselves, talking over together that all our senses never function, move, operate as a whole, holistically. If you observe yourself and watch your senses you will see that one or the other of the senses becomes dominant. One or the other of the senses takes a greater part in observation in our daily living so there is always imbalance in our senses. Right? May we go on from there?	Vậy chúng ta liền hỏi: chuyển động của thiền là gì? Trước hết phải thấu hiểu sự quan trọng của giác quan. Đa số chúng ta phản ứng hay hành động theo sự thúc ép đòi hỏi và nài nỉ của giác quan. Và các giác quan ấy không hề hoạt động hết mà chỉ một phần. Phải không? Hãy thấu hiểu nó. Nếu bạn không phiền tìm hiểu thêm chút ít cho chính bạn, cùng thảo luận rằng mọi giác quan không hề hoạt động, thao tác toàn bộ, tổng thể. Nếu quan sát chính bạn và nhìn giác quan bạn sẽ thấy giác quan này hay giác quan kia trở nên ưu thế. Giác quan này hay giác quan kia nắm phần lớn hơn trong quan sát trong sống hàng ngày vậy luôn có mất cân bằng giác quan. Phải không? Có thể tiếp tục từ đó?
15:52	Now is it possible this is part of meditation, what we are doing now is it possible for the senses to operate as a whole to look at the movement of the sea the bright waters the eternally restless waters to watch those waters completely, with all your senses? Or a tree, or a person or a bird in flight, a sheet of water the setting sun, or the rising moon to observe it, look at it with all your senses fully awakened. If you do, then you discover for yourself. I am not telling you, I am not your authority I am not your guru, you are not my followers. Followers are the most destructive people and the gurus too if you observe this if you observe this operation of the whole senses acting you will find there is no centre from which the senses are moving. Are you trying this as we are talking over together? To look at your girl, or your husband, or your wife or the tree, or the house with all the highly active, sensitive senses. Then in that there is no limitation. You try it. You do it and you will find out for yourself. That is the first thing one has to understand: the place of the senses. Because most of us operate on partial or particular senses. We never move or live with all our senses fully awakened, flowering. Because as most of us live operate and think partially so one of our enquiries into this is for the senses to function fully and realise the importance and the illusions that senses create you are following all this? And to give the senses their right place which means not suppressing them, not controlling them not running away from them but to give the proper place to the senses. You understand? This is important because in meditation if you want to go into it very deeply unless one is aware of the senses they create different forms of neurosis different forms of illusions they dominate in our emotions and so on, so on, so on. So that is the first thing to realise: if when the senses are fully awakened, flowering then the body becomes extraordinarily quiet. Have you noticed all this? Or am I talking to myself? Because most of us force our bodies to sit still not fidget, not to move about and so on - you know. Whereas if all the senses are functioning healthily and normally, vitally then the body relaxes and becomes very, very quiet, if you do it. Do it as we are talking.	Giờ thì có thể nào đây là một phần thiền định, việc chúng ta đang làm có thể nào các giác quan hoạt động hết để nhìn chuyển động của biển nước sáng rực nước mãi không ngừng nghỉ để nhìn nước kia hoàn toàn, với mọi giác quan? Hay cây cối, con người hay chim đang bay, hay mặt nước hay mặt trời lặn, hay trăng lên để quan sát nó, nhìn nó với mọi giác quan đều thức. Nếu làm, bạn sẽ khám phá cho chính bạn. Tôi không nói bạn nghe, tôi không uy quyền gì tôi không phải đạo sư, bạn chẳng phải môn đồ. Môn đồ là những kẻ phá hoại nhất và cả đạo sư nữa nếu bạn quan sát nó nếu bạn quan sát toàn thể giác quan hoạt động bạn sẽ thấy không có trung tâm từ đó giác quan chuyển động. Bạn có thử khi chúng ta đang thảo luận không? Nhìn bạn gái, hay chồng, hay vợ hay cây cối, nhà cửa với mọi giác quan nhạy bén, năng động. Rồi trong đó không có giới hạn. Bạn thử đi. Làm đi và bạn sẽ tìm ra cho chính bạn. Đó là việc đầu tiên bạn phải thấu hiểu: vị trí của giác quan. Bởi đa số chúng ta hoạt động một phần hay riêng giác quan nào. Và không hề hoạt động với mọi giác quan thức hết, nở hoa. Bởi đa số chúng ta sống hoạt động và suy nghĩ thành phần nên một trong các tìm tòi này là cho giác quan hoạt động đầy đủ và hiểu sự quan trọng và ảo tưởng mà giác quan tạo ra bạn theo kịp hết không? Và để cho giác quan vị trí đúng đắn tức là không loại bỏ chúng, không kiểm soát chúng không chạy trốn chúng mà là cho giác quan vị trí thích hợp. Hiểu không? Điều này quan trọng bởi thiền định nếu bạn muốn tìm hiểu thật sâu trừ khi bạn nhận thức giác quan chúng tạo ra nhiều kiểu loạn thần kinh nhiều loại ảo tưởng khác chúng thống trị cảm xúc chúng ta, v.v.., v.v.. Nên đó là việc đầu tiên phải hiểu: nếu khi giác quan thức hết, nở hoa thì thân thể thành ra cực kỳ im lặng. Bạn có để ý vậy không? Hay tôi đang nói với tôi? Bởi đa số ép buộc thân thể ngồi im lặng không cựa quậy, không xoay trở v.v.. - bạn biết đó. Ngược lại nếu mọi giác quan hoạt động khoẻ mạnh và bình thường, sống động thì thân thể buông lỏng và trở nên rất im lặng, nếu bạn làm thế. Làm đi khi chúng ta nói.
21:15	Then the question arises: what is time? What is the place of time in meditation? And what is the place of control in meditation? You understand? May I go on? I hope we are meeting each other, are we? First let's take whether it is possible to live a life daily life, not occasionally but live a life without any form of control which doesn't mean permissive activity or doing what one likes rejecting tradition and you know all the modern young people are doing that is, no regret, no restraint no control, do what you want which the old people do anyhow only you think it is their prerogative something they have invented.	Rồi nảy lên vấn đề: thời gian là gì? Thời gian có vị trí gì trong thiền định? Và kiểm soát có vị trí gì trong thiền định? Bạn hiểu không? Tiếp tục chứ? Hy vọng chúng ta gặp nhau, phải không? Trước hết hãy xem có thể nào sống một đời sống hàng ngày, không đôi khi mà là sống một đời không có kiểu kiểm soát nào không nghĩa là hành động buông thả hay làm gì tuỳ thích vất bỏ truyền thống và bạn biết cả lớp trẻ hiện nay đang làm tức là, không hối tiếc, không kiềm chế không kiểm soát, làm gì bạn muốn điều mà người già làm qua loa chỉ bạn nghĩ là đặc quyền của họ điều gì đó họ chế ra.
23:05	Now we are asking a question, please consider it seriously: whether it is possible to live a life without any form of control because when there is control there is the action of will. Right? Are you following? So what is will? I will do this. I must not do that. Or, I should in the future must do that, and so on. The operation of will. So we have to enquire what is will. Is will not desire? Is not will the essence of desire? Right? Please look at it. Don't reject it or accept it, enquire into it. Because we are now asking whether it is possible to live a life in which there is not a shadow of control which means not a shadow of the operation of will. And will is the very movement of desire. We went into the whole question of what is desire. I won't go into it now because I have a lot to cover this morning. Desire is contact, perception seeing, contact sensation from that arises desire and thought with its image - all that is desire which we went into but I won't go into now.	Giờ chúng ta đặt câu hỏi, hãy xem xét nghiêm túc: xem có thể nào sống một đời không có kiểu kiểm soát bởi khi có kiểm soát là có hành động của ý chí. Phải không? Kịp không? Vậy ý chí là gì? Tôi muốn làm này. Tôi không nên làm nọ. Hay, tôi nên trong tương lai phải làm cái kia, v.v.. Hoạt động của ý chí. Vậy phải tìm hiểu ý chí là gì. Ý chí không là muốn? Ý chí không là gốc của muốn ư? Phải không? Hãy nhìn đi. Đừng loại bỏ hay chấp nhận, tìm hiểu đi. Bởi chúng ta đang hỏi xem có thể nào sống một đời không có bóng dáng của kiểm soát tức không có bóng dáng của hoạt động ý chí. Và ý chí là chuyển động của ước muốn. Chúng ta đã tìm hiểu toàn bộ vấn đề ước muốn là gì. Tôi sẽ không đi sâu bởi có nhiều điều để tìm hiểu sáng nay. Ước muốn là tiếp xúc, nhận thức thấy, chạm cảm giác từ đó ước muốn nổi lên và suy nghĩ với hình ảnh - mọi cái đó là ước muốn chúng ta đã tìm hiểu và tôi không đi sâu.
25:28	And we are asking: is it possible to live without the action of will? Most of us live a life of restraint, control suppression, and so on, escape. And you have to ask: who is the controller? When you say, 'I must control myself, my anger my jealousy, my laziness, my indolence' and so on who is the controller? Is the controller different from that which he controls? You understand? Or are they both the same? The controller is the controlled. This is probably too difficult. Is it all right? Do we understand? After all you have listened to me for a week or ten days by now our language our use of words must be quite common and understood. So as long as there is a controller he is exercising his capacity to control. And we are saying the controller is the essence of desire. And he is trying to control his activities, his thoughts his wishes and so on, so on. So realising all that can one live a life which is not promiscuous which is not doing what you like but a life without any form of control, either sexual and not indulgence the will to control what you should, should not you know the whole problem of control. Very few people have gone into this question. And the whole eastern form of meditation is partly control. And personally I object to the whole their system of any form of control because the mind then is never free always subjugating itself to a pattern whether that pattern is established by another or by oneself.	Và chúng ta hỏi: có thể nào sống mà không có hành động của ý chí? Đa số sống đời sống ràng buột, kiểm soát loại bỏ, v.v.., chạy trốn. Và bạn phải hỏi: ai là người kiểm soát? Khi nói, 'Tôi phải kiểm soát tôi, cơn giận tôi ghen tị, lười, biếng nhác của tôi', v.v.. ai là người kiểm soát? Người kiểm soát có khác với việc hắn kiểm soát? Hiểu không? Hay chúng thảy như nhau? Người kiểm soát là vật kiểm soát. Việc này có thể quá khó. Ổn chứ? Chúng ta hiểu không? Sau cùng bạn đã nghe tôi một tuần hay mười ngày giờ thì ngôn ngữ cách dùng chữ nghĩa phải khá chung và hiểu nhau. Vậy hễ có người kiểm soát là hắn thi hành khả năng kiểm soát. Và chúng ta nói người kiểm soát là gốc của ước muốn. Và hắn cố gắng kiểm soát hành động, suy nghĩ ước muốn của hắn, v.v.. Vậy hiểu hết chúng có thể nào sống một đời không lộn xộn không làm gì bạn thích một đời không có kiểu kiểm soát, dù là tình dục và không chìu theo ý chí để kiểm soát điều bạn nên, không nên bạn biết toàn bộ vấn đề kiểm soát. Rất ít người tìm hiểu vấn đề này. Và kiểu thiền định cả đông phương là một phần kiểm soát. Và cá nhân tôi phản đối toàn bộ pháp môn kiểu kiểm soát nào đó bởi trí óc không hề tự do luôn tự nô lệ vào khuôn phép dù khuôn phép được thiết lập bởi ai khác hay chính bạn.
28:42	So the senses, the control. Then we must ask: what is time? Not the scientific fiction science fiction of time. What is, in our daily life, what is time? What part does it play in our life? How important is it in our daily activities? You understand my question? Of course there is time by the watch. There is time according to the sun the setting and the rising of the sun. There is time as yesterday, today and tomorrow. There is time as something that happened in the past remembered, and shaping the present and the future. Right? So there is physical chronological time and we have also psychological time I will be, I must, I am violent, I will be non-violent. All that implies a movement of time. Right? Movement means time. Please understand this really very carefully because we are going to enquire into meditation which is whether the mind can be absolutely quiet in which time as movement doesn't exist at all. You are following all this? Are you interested in all this? Q: Yes.	Vậy giác quan, kiểm soát. Rồi chúng ta phải hỏi: thời gian là gì? Không phải khoa học giả tưởng khoa học giả tưởng về thời gian. Sống hàng ngày, thời gian là gì? Phần nào nắm vai trò trong đời sống? Nó quan trọng thế nào trong sinh hoạt hàng ngày? Bạn hiểu câu hỏi không? Dĩ nhiên có thời gian đồng hồ. Có thời gian theo mặt trời mặt trời lặn và mặt trời mọc. Có thời gian hôm qua, hôm nay và ngày mai. Có thời gian việc gì xảy ra trong quá khứ được nhớ lại, và định hình hiện tại và tương lai. Phải không? Vậy có thời gian niên đại vật lý và chúng ta có thời gian tâm lý tôi sẽ là, tôi phải, tôi bạo lực, tôi sẽ không bạo lực. Mọi cái đó hàm ý chuyển động thời gian. Phải không? Chuyển động là thời gian. Hãy thấu hiểu việc này thật kỹ bởi vì chúng ta sẽ tìm hiểu thiền định tức là xem trí óc có thể nào tuyệt đối im lặng mà thời gian như là chuyển động không có. Bạn theo kịp không? Bạn có thích thú không? Q: Vâng.
31:06	K: Even as intellectual curiosity? Because this is very important to understand whether time, not chronological time but psychological time, can that come to an end? Or must there be always till I die this movement of I will be, I must not be, I should be, I shall not be regret, remembrance - you follow? the whole psychological activity in which time is involved. That is, can time come to an end? Please see why it is important. Because our brains are conditioned to time our brains are the result of a million years and more how many it doesn't matter - immemorial centuries upon centuries the brain is conditioned it has evolved, grown, flowered. It is a very, very ancient brain and as it has evolved through time evolution implies time - as it evolved it functions in time. You understand? I wonder if you understand all this! The moment you say, 'I will' it is in time. When you say, 'I must do that' it is also in time. Everything that we do involves time and our brains are conditioned to not only chronological time, sun, rising, sun setting but also to the psychological time. So the brain has evolved through millennia and the very idea the very question whether it can end time you follow? - it is a paralysing process. I wonder if you understand this? It is a shock to it. Does somebody understand this?	K: Dù là tò mò trí óc? Bởi nó rất quan trọng để thấu hiểu xem thời gian, không phải niên đại mà thời gian tâm lý, có thể chấm dứt không? Hay luôn phải có đến khi tôi chết chuyển động của tôi sẽ là, tôi không nên là, tôi nên là, tôi sẽ không là hối tiếc, nhớ lại - kịp không? cả hoạt động tâm lý mà thời gian dính trong đó. Tức là, thời gian có thể chấm dứt? Nhìn xem tại sao nó quan trọng. Bởi não chúng ta bị qui định với thời gian não là kết quả của hàng triệu năm hơn bao nhiêu không vấn đề - xưa lắm hàng bao nhiêu thế kỷ qua não bị qui định nó tiến hóa, lớn lên, nở hoa. Não rất, rất xưa và nó tiến hoá qua thời gian tiến hoá hàm ý thời gian - khi tiến hoá nó hoạt động trong thời gian. Hiểu không? Không biết bạn có hiểu hết! Khi bạn nói, 'Tôi sẽ' là trong thời gian. Khi nói, 'Tôi phải làm' là cũng trong thời gian. Mọi thứ chúng ta làm đều dính thời gian và não chúng ta bị qui định không chỉ với thời gian niên đại, mặt trời mọc, lặn mà cả với thời gian tâm lý. Vậy não tiến hóa qua thiên niên kỷ và chính ý niệm chính câu hỏi xem có thể dứt thời gian kịp không? - là tiến trình tê liệt. Không biết bạn hiểu không? Đó là cú sốc. Có ai hiểu việc này không?
34:19	Because we are going to ask presently whether the brain itself can be absolutely quiet. You understand? Not your body, not your breathing not your eyes and thought - the brain itself which is constantly chattering constantly thinking about this, that and the other. Whether those very brain cells can be absolutely quiet. So therefore we must understand the nature of time. That is, psychologically, inwardly we are caught in a network of time. I am going to die, I am afraid I shall be, I have been and I remember the happy things or the painful things. And the brain is functioning, living in time. Right? You can see this yourself. This is an obvious fact.	Bởi chúng ta sắp hỏi xem não có thể tự im lặng tuyệt đối không? Hiểu không? Không phải thân, không phải hơi thở không phải mắt và suy nghĩ - chính não nói chuyện không ngừng luôn suy nghĩ việc này, việc kia hay nọ. Xem chính những tế bào não kia có thể im lặng tuyệt đối. Vậy là chúng ta phải thấu hiểu bản chất thời gian. Nghĩa là tâm lý, bên trong chúng ta kẹt trong mạng lưới thời gian. Tôi sẽ chết, tôi sợ tôi sẽ là, tôi đã là và tôi nhớ lại điều hạnh phúc hay đau đớn. Và não hoạt động, sống trong thời gian. Phải không? Bạn có thể tự thấy. Đó là sự kiện hiển nhiên.
35:43	So part of meditation is to find out for oneself whether time can stop. Not - you can't do this saying, 'Time must stop' it has no meaning. But to understand the whole structure and the nature and the depth of this question. Right? That means: is it possible for the brain to realise that it has no future? Do you understand what I am saying? We live either in despair, or in hope. Right? Don't you? Hope is part of time. I am miserable, unhappy, uncertain, I hope to be happy do you understand? Part of time is this destructive nature of hope or the invention of the priests throughout the world - faith. You suffer but have faith in God, everything is all right. Do you follow all this? Again that is, faith in something involves time. Can you stand - stand in the sense can you tolerate that there is no tomorrow psychologically? Can you? That is part of meditation, to find out psychologically there is no tomorrow.	Vậy một phần của thiền định là tìm ra cho chính mình xem thời gian có thể dừng. Không - bạn không thể nói, 'Thời gian phải dừng' chẳng có nghĩa gì. Mà là thấu hiểu toàn bộ cấu trúc và bản chất và chiều sâu của vấn đề này. Phải không? Nghĩa là: có thể nào cho não nhận hiểu rằng không có thời gian? Bạn có hiểu điều tôi nói không? Chúng ta sống trong hy vọng, hay thất vọng. Phải không? Đúng không? Hy vọng là thành phần thời gian. Tôi khổ sở, bất hạnh, bất an, tôi hy vọng hạnh phúc bạn hiểu không? Thành phần thời gian là bản chất phá hoại của hy vọng hay chế tạo của các giáo sĩ khắp thế giới - niềm tin. Bạn đau khổ nhưng tin vào Thượng đế, mọi cái ổn thôi. Bạn theo kịp không? Cũng tức là, niềm tin là thứ dính thời gian. Bạn có thể chịu - chịu trong nghĩa bạn có thể chấp nhận không có ngày mai tâm lý? Được không? Đó là một phần của thiền định, là tìm ra không có ngày mai tâm lý.
38:20	We were once talking with somebody quite intelligent quite learned, about this question. And it was a real shock to him when we said: hope, faith, movement of the future as tomorrow is non existent. He was appalled at the idea - you understand, sir? 'I shan't meet you tomorrow, whom I love' do you understand what I am saying? I may meet you, I probably will but the hope, the pleasure the looking forward to something all that is involved in time. Which doesn't mean if you have no hope that you discard hope which means that you understand the movement of time. If you discard hope then you become bitter then you say, 'Why should I live, what is the purpose of life?' and all that nonsense begins - depression agony to live without anything in the future do you understand all this?	Chúng ta có lần nói với ai đó rất thông minh học nhiều, về vấn đề này. Và đó là cú sốc với anh ta khi chúng ta nói: hy vọng, tin, chuyển động của tương lai như ngày mai là không hiện hữu. Anh ta thất kinh với ý niệm - bạn hiểu không? 'Mai tôi sẽ không gặp em, người tôi yêu' bạn hiểu lời tôi không? Tôi có thể gặp bạn, có lẽ tôi sẽ nhưng hy vọng, thú vui trông mong vào điều gì mọi cái đó dính thời gian. Không nghĩa là bạn không hy vọng bạn loại bỏ hy vọng tức là bạn thấu hiểu chuyển động của thời gian. Nếu loại bỏ hy vọng bạn trở nên đau đớn rồi bạn nói, 'Tại sao tôi sống, mục đích sống là gì?' và mọi thứ vô nghĩa bắt đầu - thất vọng quằn quại sống không có gì ở tương lai bạn hiểu cả chứ?
40:04	So one has to go into this question not verbally not theoretically but actually to find out psychologically in yourself if you have the slightest sense of tomorrow.	Vậy phải tìm hiểu vấn đề, không phải chữ nghĩa không phải lý thuyết mà thực sự tìm xem tâm lý trong chính bạn coi mình có chút ít cảm giác ngày mai.
40:35	And the next question in meditation is whether thought as time can stop? Thought, as we have talked a great deal about it is important, important in its right place. But it has no importance whatsoever psychologically. I wonder if you see this. We shall, I must go briefly into it.	Và vấn đề kế tiếp trong thiền định là xem suy nghĩ như thời gian có thể dừng? Suy nghĩ, như chúng ta đã thảo luận khá nhiều nó quan trọng, quan trọng ở đúng vị trí. Nhưng về tâm lý nó không quan trọng gì cả. Bạn có thấy vậy không. Chúng ta sẽ, tôi phải tìm hiểu ngắn thôi.
41:21	Thought is the reaction of memory, it is born from memory. Memory is experience experience as knowledge stored up in the brain cells themselves. You can watch your own brain you don't have to become a specialist I am not, I've just observed myself very carefully. The brain cells hold this memory. It is a material process. There is nothing sacred, nothing holy about it. And everything that we have done: going to the moon, planting a silly flag up there going down to the depths of the sea and living there thought has created all this the immense complicated technology and its machinery. Thought has been responsible for all this. Thought has also been responsible for all wars Right? this is obvious, you don't have to question it even because your thought has divided Britain, France Germany, Russia - you follow? And thought has created the psychological structure as the 'me'. Right? That 'me' is not holy, something divine. It is just thought putting together the anxieties the fears, the pleasures, the sorrow, the pain the attachments, the fear of death it has put all this together which is the 'me'. It is this 'me' with its consciousness. Right I wonder. May we proceed from there? You are following all this? This is 'me', this consciousness. This consciousness is what it contains. Consciousness, your consciousness is what you are it is your anxieties, your fears, your struggle your wounds, your psychological despairs, pleasure and so on. The content of your consciousness is its content. Right? Again there is nothing to argue, made difficult, it is simple. And that is the result of time. Right? I have been hurt yesterday, psychologically you said something brutal to me, it has wounded me and it is part of my consciousness. I have had pleasure, that's part of and so on. So consciousness is involved in time. When we say can time end it implies the total emptying of this consciousness with its content. It implies that. Whether you can do it or not, that is a different matter. But it implies that.	Suy nghĩ là phản ứng của ký ức, sinh từ ký ức. Ký ức là kinh nghiệm kinh nghiệm như kiến thức được lưu trong tế bào não. Bạn có thể xem não mình bạn không phải trở thành chuyên gia tôi không phải, tôi chỉ quan sát mình kỹ lưỡng. Tế bào não giữ ký ức ấy. Đó là tiến trình vật chất. Không có gì thánh thiện, thiêng liêng đâu. Và mọi việc chúng ta làm: lên mặt trăng, cắm cờ ngớ ngẩn trên đó lặn xuống đáy biển và sống ở đó suy nghĩ tạo ra mọi thứ đó kỹ thuật vô cùng phức tạp và máy móc. Suy nghĩ trách nhiệm mọi cái đó. Suy nghĩ cũng trách nhiệm mọi cuộc chiến... Phải không? hiển nhiên, bạn không cần phải hỏi, ngay cả bởi vì suy nghĩ phân ra Anh, Pháp Đức, Nga - kịp không? Và suy nghĩ tạo ra cấu trúc tâm lý như cái 'tôi'. Phải không? Cái 'tôi' chẳng thánh thiện gì. Nó chỉ do suy nghĩ gom lại từ lo âu sợ hãi, thú vui, đau khổ, đau đớn bám víu, sợ chết nó gom hết chúng lại thành cái 'tôi'. Nó là cái 'tôi' ấy với ý thức. Có đúng không? Tiếp tục từ đây chứ? Bạn theo kịp không? Nó là 'tôi', ý thức. Ý thức là cái nó tích chứa. Ý thức, ý thức bạn là bạn đó nó là lo âu, sợ hãi, tranh đấu vết thương, tâm lý thất vọng, thú vui, v.v.. Tích chứa ý thức bạn là tích chứa nó. Phải không? Cũng không có gì tranh cãi, khó khăn, nó đơn giản thôi. Và đó là kết quả của thời gian. Phải không? Tôi bị tổn thương hôm qua, về tâm lý bạn nói điều gì tàn nhẫn, nó làm tôi bị thương và đó là thành phần ý thức tôi. Tôi có thú vui, đó là một phần của... v.v.. Vậy ý thức dính trong thời gian. Khi nói thời gian có thể nào dừng, nó hàm ý quét sạch toàn bộ ý thức và tích chứa. Nó hàm ý thế. Dù bạn có thể làm hay không, đó là vấn đề khác. Nhưng nó hàm ý thế.
45:39	When you are enquiring into time whether the innumerable layers of this consciousness sensation, desire and all that layer after layer, the whole structure of it whether that consciousness which is a result of time yesterday I was hurt and so on and so on whether that consciousness can empty itself completely therefore time psychologically ends. I am putting first this question for you to look at. Then we can ask: is it possible? Do you understand my question? You are aware of your consciousness - aren't you? you know what you are, if you have gone into it sufficiently at least for the last week you might have done it, somewhat. But if you have gone into it you will see all this travail, all this struggle all the misery, uncertainty is part of you part of this consciousness, your ambitions, your greed your aggressiveness, your anger, your bitterness all that is part of this consciousness which is the accumulation from 1000 yesterdays to today. And we are asking whether that consciousness which is the result of time psychological as well as physiological can empty itself so that time has come to an end. You have understood the question first? Please, somebody say 'yes' or 'no' - (laughs) at least.	Khi bạn tìm hiểu thời gian xem coi vô số lớp của ý thức ấy cảm giác, ước muốn và mọi thứ lớp này đến lớp kia, toàn bộ cấu trúc xem ý thức ấy là kết quả của thời gian hôm qua tôi bị tổn thương, v.v.. xem ý thức ấy có thể tự quét sạch hoàn toàn vậy là thời gian tâm lý chấm dứt. Trước hết tôi đặt câu hỏi ấy cho bạn nhìn xem. Rồi chúng ta hỏi: có thể không? Bạn hiểu câu hỏi không? Bạn biết ý thức mình - phải không? bạn biết bạn là gì, nếu bạn tìm hiểu đầy đủ ít ra suốt tuần qua chắc bạn đã làm, đôi chút. Nhưng nếu bạn đã tìm hiểu bạn sẽ thấy mọi thống khổ, mọi đấu tranh mọi đau đớn, bất an là một phần bạn một phần của ý thức này, tham vọng, tham lam hung hăng, giận dữ, đớn đau mọi cái đó là thành phần ý thức nó tích luỹ từ hàng ngàn hôm qua đến hôm nay. Và chúng ta hỏi xem ý thức ấy là kết quả của thời gian tâm lý cũng như vật lý có thể tự quét sạch để thời gian chấm dứt. Trước hết bạn có hiểu câu hỏi không? Nào, ai đó nói 'có' hay 'không' - (cười) ít ra.
47:38	Q: Yes.	Q: Vâng.
47:41	K: Don't go to sleep. We are going to find out if it is possible. If you say it is not possible then you have closed the door then you might just as well walk out don't sit here and waste your time if you say it is not possible. And if you say it is possible you have also closed the door. But whereas if you say let's find out then you are open to it, you are eager to find out. Right? Please this is not an intellectual game. This is not an entertainment on a Sunday morning. This is not a sermon either. I must tell you a lovely story about it. There was a preacher with his disciples and every morning he used to give a sermon for ten minutes, quarter of an hour. And all the captive audience listened to him. (Laughter) And one day he gets on the rostrum and begins just about to begin. A bird comes along, sits on the window-sill and begins to sing. And the preacher doesn't say a word. the bird, after singing, flies away. The preacher then says 'The sermon is over for this morning'. (Laughter) Right? I wish I could say that too! (Laughter)	K: Đừng đi ngủ. Chúng ta sẽ tìm xem có thể không. Nếu bạn nói không thể là bạn đã đóng cửa rồi bạn cũng có thể bước ra đừng ngồi đây và phí thì giờ nếu bạn nói không thể. Và nếu bạn nói có thể, bạn cũng đóng cửa. Nhưng trái lại nếu bạn nói cùng tìm xem vậy là bạn mở cửa, bạn hăng hái tìm tòi. Phải không? Nào, đây không phải trò chơi trí óc. Đây không phải giải trí sáng Chủ nhật. Cũng không phải giảng đạo. Tôi phải kể bạn nghe câu chuyện hay. Có một thầy giảng đạo và học trò và mỗi sáng ông ta thường giảng đạo mười phút, hay mười lăm phút. Và mọi khán giả bất đắc dĩ nghe ông ta. (Cười) Và một hôm ông lên diễn đàn và bắt đầu chỉ mới bắt đầu. Có chú chim bay đến, đậu lên song cửa sổ và bắt đầu hót. Và giảng sư không nói một lời. chú chim, hót xong, bay đi. Giảng sư liền bảo... 'Bài thuyết pháp sáng nay đã xong'. (Cười) Phải không? Tôi cũng muốn nói thế! (Cười)
49:44	So the question now is if you are serious enough to go into it: whether it is possible to empty totally the whole content of ourselves the content of our consciousness this consciousness which has been built through time. Is it not possible - just please listen to it is it not possible to end one of the contents of your consciousness your hurt, your psychological wound? Surely you know what that means. Most of us psychologically have been hurt from childhood: parents, school, you know, whole existence we are hurt. That is part of your consciousness. Can you end that hurt completely totally wipe it out without leaving a mark? You can, can't you? If you pay attention to the wound know what has caused it and the wound is the image you have about yourself that has been wounded and end that image that is wounded you can do that if you have gone into it very, very deeply. Or if you are attached to somebody if you are attached to your wife or your husband it doesn't matter what it is, attached to a belief to a country, to a sect, to a group of people and so on to Jesus and so on, can you not completely logically, sanely, rationally end it? Because you see attachment implies jealousy, anxiety, fear, pain and having pain you become more and more and more attached seeing the nature of attachment the perception of attachment is the flowering of intelligence. That intelligence says how stupid to be attached - it is finished. You understand this?	Vậy vấn đề giờ là nếu bạn khá nghiêm túc để tìm hiểu: xem có thể nào quét sạch hết cả toàn bộ tích chứa chúng ta tích chứa ý thức chúng ta tích chứa ấy được xây nên qua thời gian. Không thể nào - xin hãy nghe thôi không thể nào chấm dứt một tích chứa của ý thức bạn tổn thương, vết thương tâm lý sao? Chắc chắn bạn hiểu vậy là sao. Hầu hết đều bị tổn thương tâm lý từ bé: cha mẹ, nhà trường, bạn biết, cả cuộc sống chúng ta bị tổn thương. Đó là một phần của ý thức. Bạn có thể nào dứt hết tổn thương quét hết nó mà không để lại dấu vết? Có thể, phải không? Nếu bạn lưu ý đến vết thương biết nguyên nhân gây ra và vết thương là hình ảnh bạn có về chính bạn bị tổn thương và chấm dứt hình ảnh bị thương ấy bạn có thể làm thế nếu bạn tìm hiểu thật sâu. Hay nếu bạn bám víu ai đó nếu bạn bám víu vào vợ hay chồng bất kể là gì, bám víu vào niềm tin vào xứ sở, giáo phái, nhóm người nào, v.v.. vào Giê su, v.v.., bạn không thể dừng... hết cả, hợp lý, tỉnh táo sao? Bởi bạn thấy bám víu hàm chứa ghen tị, lo âu, sợ, đau và có nổi đau bạn trở nên ngày càng bám víu hơn thấy bản chất của bám víu nhận thức bám víu là nở hoa của thông minh. Thông minh ấy nói bám víu thật ngốc làm sao - chấm hết. Bạn hiểu không?
52:35	So go into it. Or you have a particular psychological habit thinking always in a certain direction. That is part of your consciousness. Can thought move away from the groove, from the rut? Of course it can. So it is possible - please listen - it is possible to empty totally, completely the content. Now if you do it one by one, that is attachment, your hurts your anxiety and so on, it will take infinite time. See what is involved if you do it one by one, it will take time. So you are caught in time again. I wonder if you see this. Whereas is it possible to empty it without involving time instantly, as a whole, not parts? No, I'll show it to you, don't shake your head, or agree or disagree! Do you understand my question? When you do part by part you are still involved in time. If you realise that, if you really see the truth of it then you won't do it partially. Right? Naturally.	Vậy tìm hiểu đi. Hay bạn có thói quen tâm lý riêng nào luôn suy nghĩ theo hướng nào. Đó là một phần ý thức bạn. Suy nghĩ có thể rời khỏi lối mòn, đường cũ? Dĩ nhiên có thể. Vậy có thể - xin nghe - có thể nào quét sạch hoàn toàn tích chứa. Giờ nếu bạn làm từng cái, tức là bám víu, tổn thương lo âu, v.v.., sẽ tốn thời gian vô tận. Xem vướng kẹt gì nếu bạn làm từng cái, mất thời gian. Vậy bạn lại kẹt trong thời gian. Bạn có thấy vậy không? Trái lại có thể nào quét sạch ngay, không dính thời gian, toàn thể, không từng phần? Không, tôi sẽ nói, đừng lắc đầu, hay đồng ý hoặc không! Bạn hiểu câu hỏi không? Khi làm từng phần, bạn vẫn kẹt trong thời gian. Nếu hiểu vậy, nếu bạn thực sự thấy sự thật ấy bạn sẽ không làm từng phần. Phải không? Tự nhiên thôi.
54:28	Then you move to a different question which is: can it be done in its entirety? That is, is there an observation of this consciousness which is not mine really it is not my particular consciousness it is the universal consciousness. My consciousness is like your consciousness or somebody else's consciousness, because we suffer we go through agony, etc., etc. There may be a few who have said 'Out' they have flowered out, gone beyond. That is irrelevant.	Bạn liền đến một câu hỏi khác là: có thể được làm hết cả sao? Nghĩa là, có chăng quan sát ý thức ấy nó thực không phải của tôi không phải ý thức của riêng tôi nó là ý thức vạn vật. Ý thức tôi cũng y như ý thức bạn hay ý thức của ai khác, bởi chúng ta đau khổ chúng ta trải qua hấp hối, v.v.. Có thể có vài người nói 'Thoát' họ đã nở hoa, vượt khỏi. Đó không liên quan.
55:11	So we are asking: is it possible to observe the thing in its entirety wholly and in the very observation of that totality the ending of it? You understand my question? So is it possible to observe your hurt, or your anxiety or your guilt or whatever it is, totally? You understand my question? Suppose I have guilt. I feel guilty which I don't, but suppose I do. Can I look at that guilt how it arose, what was the reason for it and how I am dreading further, and so on the entire structure of guilt, can I observe it wholly? Of course you can - no? You can observe it only wholly when you are aware of the nature of being hurt. You can be aware of it and the guilt and so on all the various things that we have collected you can be aware of it if there is no direction or motive involved in that awareness. Capito? Have you understood this? I'll explain, I'll go into it.	Vậy chúng ta hỏi: có thể nào quan sát vật với toàn thể nó trọn vẹn và chính quan sát tổng thể ấy chấm dứt nó? Bạn hiểu câu hỏi không? Vậy có thể nào quan sát tổn thương, lo âu hay tội lỗi hay gì gì, trọn vẹn? Bạn hiểu câu hỏi không? Giả sử tôi tội lỗi. Tôi cảm thấy tội lỗi tôi không, chỉ giả sử. Có thể nào tôi nhìn tội lỗi ấy nó khởi cách nào, lý do ra làm sao và làm sao tôi kinh hãi hơn, v.v.. cả cấu trúc tội lỗi, tôi có thể quan sát trọn vẹn? Dĩ nhiên bạn có thể - không à? Bạn chỉ có thể quan sát nó trọn vẹn khi bạn nhận ra bản chất của tổn thương. Bạn có thể nhận ra nó và tội lỗi, v.v.. mọi việc khác mà bạn tích luỹ bạn có thể nhận ra nó nếu không có hướng hay lý do dính trong nhận thức ấy. Hiểu chứ? Bạn hiểu không? Tôi sẽ giải thích, sẽ đi sâu.
57:17	Suppose I am attached to something or somebody: can I not observe what are the consequences of attachment what is involved in attachment, how that attachment arose can't I observe the whole nature of it instantly? I am attached because I am lonely, I want comfort I want to depend on somebody because I can't stand by myself. I need companionship I need somebody to tell me you are doing very well, old boy. I need somebody to hold my hand, I am depressed, I am anxious. So I depend on somebody and out of that dependence arises attachment and from that attachment arises fear, jealousy, anxiety. Right? Can't I observe the whole nature of it instantly? Of course you can if you are aware if you are deeply interested to find out.	Giả sử tôi bám víu vào vật gì hay ai đó: tôi không thể quan sát hậu quả của bám víu ấy vướng gì trong bám víu ấy, bám víu khởi cách nào tôi không thể quan sát cả bản chất nó ngay sao? Tôi bám víu bởi tôi cô đơn, tôi muốn dễ chịu muốn lệ thuộc ai đó bởi tôi không thể đứng một mình. Tôi cần bầu bạn tôi cần ai đó bảo tôi anh làm rất cừ, anh bạn. Tôi cần ai đó nắm tay tôi, tôi nản lòng, tôi lo âu. Nên tôi lệ thuộc ai đó và từ lệ thuộc đó bám víu khởi lên và từ bám víu ấy nổi lên sợ hãi, ghen tị, lo âu. Phải không? Tôi không thể quan sát cả bản chất nó ngay ư? Dĩ nhiên có thể nếu bạn nhận ra nếu bạn thực sự muốn tìm ra.
58:47	So we are saying that instead of doing it piecemeal by piecemeal it is possible to see the whole nature and the structure and the movement of consciousness with all its content. The content makes up the consciousness and to see it entirely is possible. And when you see the entirety of it it disintegrates.	Vậy chúng ta nói rằng thay vì làm dần từng mảnh có thể nào thấy toàn thể bản chất và cấu trúc và chuyển động của ý thức với cả tích chứa. Tích chứa làm nên ý thức và thấy nó toàn bộ là có thể. Và khi bạn thấy toàn thể nó nó tan rã.
59:22	The question then is - we are asking this question: as the content is part of our daily life of our consciousness and that consciousness is the accumulation through time whether that time can stop which means is there an ending of all the struggles you know, all the rest of it, instantly? We say it is possible. I have shown it to you. It has been shown through examples. That is to have a complete insight into the whole nature of consciousness. Right? Insight means, implies without any motive, without any remembrance just to have instant perception of the nature of consciousness and that very insight dissolves the problem. I'm sorry if you have You have understood this, somewhat?	Rồi câu hỏi là - chúng ta đặt câu hỏi: tích chứa là một phần đời sống hàng ngày của ý thức và ý thức ấy là thu gom qua thời gian xem thời gian có thể chấm dứt nghĩa là chấm dứt mọi đấu tranh bạn biết đó, mọi thứ, ngay? Chúng ta nói có thể. Tôi đã chỉ bạn xem. Chỉ ra qua thí dụ. Tức là có thấu suốt hoàn toàn vào cả bản chất ý thức. Phải không? Thấu suốt nghĩa là, hàm ý không có lý do, không nhớ lại chỉ có nhận thức tức thì bản chất ý thức và chính thấu suốt ấy giải tan vấn đề. Tôi xin lỗi nếu bạn... Bạn hiểu không, chút ít gì?
1:00:51	Then we can go to the next thing, which is: We are occupied with measure. Right? I am tall, I am short. I must be different from what I am. Measure - you understand? which is comparison, following an example. Our whole technological development is based on measure. If you had no measurement there could be no technological advance. That is, knowledge is movement in measure. I know, I shall know. It is all measurement. And that measurement has moved into the psychological field. Follow all this sir. Are you following?	Rồi chúng ta có thể đến điều kế tiếp: Chúng ta bận rộn với đo lường. Phải không? Tôi cao, tôi thấp. Tôi phải khác với tôi hiện là. Đo lường - bạn hiểu không? tức là so sánh, lấy một ví dụ. Toàn bộ phát triển kỹ thuật dựa trên đo lường. Nếu bạn không đo lường không thể có tiến bộ kỹ thuật. Tức là, kiến thức là chuyển động trong đo lường. Tôi biết, tôi sẽ biết. Đều là đo lường. Và đo lường ấy đi vào lĩnh vực tâm lý. Theo dõi đi. Theo kịp không?
1:02:29	Q: Yes.	Q: Vâng.
1:02:31	K: Watch yourself, how it works, you can see it very simply.	K:Nhìn bạn, nó hoạt động thế nào, bạn có thể thấy rất dễ.
1:02:36	And so we are always comparing psychologically. Now can you end comparison which is also the ending of time. Right? Measure means measuring myself with somebody and wanting to be like that, or not like that. The positive and the negative process is part through comparison, of measurement. I wonder if you see? Are you getting tired?	Và vậy là chúng ta luôn so sánh tâm lý. Giờ bạn có thể nào dứt so sánh cũng tức là chấm dứt thời gian. Phải không? Đo lường tức là so mình với ai đó và muốn như thế, hay không như thế. Tiến trình tích cực và tiêu cực là thành phần qua so sánh, của đo lường. Bạn thấy vậy không? Bạn mệt à?
1:03:20	Q: No.	Q: Không.
1:03:22	K: Go into it for yourself, you will see.	K: Tìm hiểu nó cho bạn, bạn sẽ thấy.
1:03:27	So is it possible to live a daily life without any kind of comparison? You do compare two materials one corduroy colour against another corduroy colour but psychologically, inwardly to be free of comparison completely which means to be free of measurement. Measurement is the movement of thought. So can thought come to an end? You follow all this? You see most of us try to stop thinking - try to which is impossible. You may for a second say 'I have stopped thinking' but it is forced, it is compelled, it is a form of saying 'I have measured a second when I was not thinking'. So we are asking something which all the original real people who went into this question who said, 'Can thought come to an end?' That is, thought born from the known - you understand? of course knowledge is the known, which is the past can that thought come to an end? That is, can there be freedom from the known? You understand my question? Because we are always functioning from the known and therefore we have become extraordinarily capable and imitative, comparing and this constant endeavour to be something. Right? So can thought come to an end? Thought itself, when it is aware of itself knows its limitation and therefore it has its place. I wonder if you are Are you doing all this while we are talking?	Vậy có thể nào sống đời sống hàng ngày mà không có kiểu so sánh nào? Bạn so sánh hai vật liệu nhung sọc màu này khác nhung sọc màu kia nhưng tâm lý, bên trong thoát khỏi so sánh hoàn toàn nghĩa là thoát khỏi đo lường. Đo lường là chuyển động của suy nghĩ. Vậy suy nghĩ có thể chấm dứt? Theo kịp hết không? Bạn thấy đa số cố gắng dừng suy nghĩ - cố là không thể. Trong một giây bạn có thể nói 'Tôi dừng suy nghĩ' nhưng nó bị ép, bị buộc, là một lối nói... 'Tôi đo lường một giây khi tôi không suy nghĩ'. Nên chúng ta hỏi điều gì mà mọi người thực nguyên bản tìm hiểu vấn đề họ nói, 'Có thể suy nghĩ dừng chăng?' Tức là, suy nghĩ sinh từ cái biết - hiểu không? dĩ nhiên kiến thức là cái biết, là quá khứ suy nghĩ ấy có thể dừng? Nghĩa là, có thể nào thoát khỏi cái biết? Bạn hiểu câu hỏi không? Bởi chúng ta luôn hoạt động từ cái biết và vì vậy chúng ta trở thành cực kỳ khả năng và bắt chước, so sánh và luôn cố gắng là gì đó. Phải không? Vậy suy nghĩ có thể dừng? Chính suy nghĩ, khi tự nhận ra nó biết nó giới hạn và vì vậy có vị trí riêng. Không biết bạn có... Bạn có đang làm khi chúng ta nói không?
1:06:32	So we have talked about measurement, control the importance of the senses and their right place all this is part of meditation.	Chúng ta nói về đo lường, kiểm soát quan trọng của giác quan và vị trí đúng của nó tất cả đó là một phần của thiền định.
1:06:56	And we are asking next: when one has come to a certain point the senses can develop extra sensory perception because they become extraordinarily sensitive: telepathy, read other people's thoughts control, various forms of clairvoyance and so on and so on. They are still within the field of the senses. Right? So they have not this colossal importance that man is giving to them. Right? I wonder if you see this. The speaker has been through all this. Forgive me for entering personally one has been through all this and one sees the danger of it caught in all that sensory excitement, all that. It is stupid. So though these things there are definitely, but they are irrelevant.	Và chúng ta hỏi tiếp: khi bạn đến độ nào đó giác quan có thể phát triển nhận thức cảm giác vượt trội bởi chúng trở nên cực kỳ nhạy bén: thần giao cách cảm, đọc ý nghĩ người khác kiểm soát, nhiều loại thấu thị, v.v.. Chúng vẫn nằm trong lĩnh vực giác quan. Phải không? Vậy chúng không có quan trọng quá mức như con người đặt cho. Phải không? Bạn có thấy vậy không? Người nói đã trải qua mọi thứ đó. Xin thứ lỗi đã nói về cá nhân bạn phải trải qua hết và thấy nguy hiểm của nó kẹt trong mọi hưng phấn cảm giác, mọi thứ. Ngu ngốc. Nên dù việc này xác định có nhưng chúng không liên quan gì.
1:08:38	We are asking now another question which is: man is always seeking power. Right? The politicians, the priests the everyday man and woman wants to dominate wants to control, wants to possess. Power has become extraordinarily important. The two super powers. That means power in the hands of the few to dictate what others should think the Christian Church has done this excellently at one time. The heretics, the torture, the Inquisition and all that. Control man through propaganda, through books, through words through images, controlling him through his fear and reward and punishment. Any form of dissent is either tortured expelled, concentration camps, or burnt. Right? This is the history of man's stupidity though he calls it patriotic, religious. Now we are asking: is it possible to live without any sense of power? You understand what I am saying? Are you following all this, interested in all this? Which means, can you live in total anonymity and total humility? You may have a name, you may write a book or talk, like we're doing, and be somewhat famous notorious, whatever word you like to use but nothing behind it. So you are not seeking power through clairvoyance through telepathy, all this can be used by governments to control the captain in the submarine they are all experimenting with all this for god's sake be aware of all this. And can one live without any sense of power? You know there is great beauty in that to be totally anonymous. And the whole world is seeking identity power position.	Chúng ta hỏi ngay câu hỏi khác là: con người luôn tìm kiếm quyền lực. Phải không? Chính trị gia, giáo sĩ con người hàng ngày muốn thống trị muốn kiểm soát, muốn chiếm hữu. Quyền lực trở nên quá mức quan trọng. Hai quyền lực siêu hạng. Tức là quyền lực trong tay thiểu số ra lệnh người khác phải nghĩ gì Nhà thờ Thiên chúa đã làm việc đó xuất sắc một thời. Kẻ dị giáo, tra tấn, điều tra và mọi thứ. Kiểm soát con người qua tuyên truyền, sách vở, chữ nghĩa qua hình ảnh, kiểm soát họ qua sợ hãi và thưởng và phạt. Kiểu bất đồng chính kiến nào cũng bị tra tấn lưu đày, trại tập trung, hay thiêu. Phải không? Đó là lịch sử ngu ngốc của con người dù hắn gọi là yêu nước, tôn giáo. Giờ chúng ta hỏi: có thể sống mà không có cảm giác quyền lực nào? Bạn có hiểu lời tôi không? Bạn theo kịp cả chứ, thích thú không? Tức là, có thể nào sống vô danh và khiêm tốn hoàn toàn? Bạn có thể có tên, có thể viết sách hay nói, như chúng ta đang làm, và chút danh tiếng nổi cộm, hay chữ gì bạn thích nhưng không có gì đàng sau. Vậy bạn không tìm kiếm quyền lực qua thấu thị thần giao cách cảm, tất cả có thể bị chính phủ dùng kiểm soát thuyền trưởng tàu ngầm họ đã thí nghiệm mọi thứ đó ơn trời, nhận ra mọi cái đó đi. Và có thể nào sống mà không có cảm giác quyền lực? Bạn biết có vẻ đẹp bao la trong đó hoàn toàn vô danh. Và cả thế giới đi tìm đồng hóa quyền lực địa vị.
1:12:00	Now the next question is: can the brain - please listen to this can the brain, which is millions and millions of years old so heavily conditioned, so full of all that man has collected through centuries and therefore it is acting mechanically all the time can that brain be free from the known and can that brain never, never get old old in the sense physically? You understand what I am talking about? Don't you ask these questions? Do you? Perhaps you do when you get old when you are somewhat decrepit when you have lost your capacity to think you are losing your memory and then you say 'My god, I wish I could go back and be young again to have a fresh mind, a young mind, a decisive mind' Don't you ask this sometimes? Whether this brain can lose its burden and be free and never deteriorate. Don't say 'Yes' or 'No', find out. Which means - please listen if you want to are interested in this which means never psychologically register anything. Right? Do you understand? Never to register the flattery, the insult the various forms of impositions, pressures, never. To keep the tape completely fresh. Then it is young. Innocence means a brain that has never been wounded. Right? That is innocence that knows no misery, conflict, sorrow, pain, all that which is all registered in the brain and therefore it is always limited old, as it grows physically older. Whereas if there is no recording whatsoever psychologically, then the brain becomes extraordinarily quiet extraordinarily fresh. This is not a hope, this is not a reward (laughs) either you do it and discover it or you just accept words and say 'How marvellous that must be' 'I wish I could experience that' and you are off the mark. Whereas if you do it you will find out.	Giờ câu hỏi kế là: não có thể - xin nghe điều này có thể nào não, hàng triệu triệu năm tuổi, bị qui định quá nặng nề, đầy mọi thứ mà con người tích luỹ bao thế kỷ và vì vậy nó luôn hoạt động máy móc có thể nào não thoát khỏi cái biết và có thể nào não không hề bị già cỗi già trong nghĩa vật lý? Bạn hiểu tôi nói gì không? Bạn không hỏi những câu này sao? Phải không? Có lẽ sẽ hỏi khi bạn già đi khi bạn khá lụm cụm khi bạn mất khả năng suy nghĩ bạn mất ký ức và rồi bạn nói... 'Trời ơi, tôi muốn trở lại như hồi còn trẻ có trí óc trẻ trung, tươi tắn, quyết đoán' Đôi lúc bạn không hỏi vậy sao? Xem não có thể mất gánh nặng và tự do và không hề hư hỏng. Đừng nói 'Có' hay 'Không', tìm xem. Tức là - hãy nghe nếu bạn muốn thích thú việc này tức là không hề ghi lại tâm lý điều gì. Phải không? Hiểu không? Không hề ghi lại nịnh hót, mắng mỏ nhiều kiểu áp chế, áp lực, không hề. Giữ cuộn băng tươi tắn sạch trơn. Vậy là trẻ trung. Vô nhiễm nghĩa là não không hề bị thương. Phải không? Đó là ngây thơ nó không biết đau khổ, xung đột, đau đớn, khổ sở, mọi cái được ghi cả trong não và vì vậy luôn giới hạn già cỗi, khi vật lý nó già đi. Ngược lại nếu không ghi lại gì cả về tâm lý, não liền trở nên cực kỳ im lặng vô cùng tươi tắn. Đây không phải hy vọng, không phải phần thưởng (cười) Bạn làm đi và khám phá nó hay chỉ chấp nhận chữ nghĩa và nói... 'Nó phải tuyệt vời lắm' 'Tôi muốn thí nghiệm nó' và bạn vuột mất. Trái lại nếu bạn làm bạn sẽ tìm ra.
1:16:00	So the brain then becomes, because of this insight which we have talked about because of that insight the brain cells undergo a change. It is no longer holding to memories. It is no longer the house of vast collected antiquity. Right? So that is that.	Vậy não liền trở nên, bởi vì thấu suốt mà chúng ta vừa nói nhờ thấu suốt ấy tế bào não trải qua thay đổi. Nó không ôm giữ ký ức nữa. Không còn là ngôi nhà rộng chứa đồ cổ nữa. Phải không? Chỉ vậy thôi.
1:16:35	Then also we must ask the question: is there anything sacred in life? Is there anything that is holy, untouched by thought? Do you understand my question? Please understand the question itself. That which is holy, sacred we have put them in the churches as symbols the Virgin Mary, the Christ on the cross. Go to India, there they have their particular images go to Buddhist countries they have their own images and that has become sacred the name, the sculpture, the image, the symbol in certain places: churches, temples, mosques and so on. In the mosques - naturally there are no images but lovely writing, which has become an image also.	Rồi chúng ta cũng phải hỏi: có chăng điều thánh thiện trong đời? Có chăng điều gì thiêng liêng, suy nghĩ không chạm tới? Bạn có hiểu câu hỏi không? Hãy hiểu chính câu hỏi. Điều thiêng liêng, thánh thiện chúng ta đặt trong nhà thờ như biểu tượng Đức Mẹ Vô Nhiễm, Ky Tô trên thánh giá. Đến Ấn độ, họ có nhiều hình ảnh riêng đến xứ Phật giáo họ có hình ảnh riêng và đó trở thành thánh thiện danh xưng, tượng tạc, hình ảnh, biểu tượng trong vài nơi: nhà thờ, đền chùa, đền Hồi giáo, v.v.. Trong đền Hồi giáo - tự nhiên không có hình ảnh chỉ có chữ đáng yêu, nó cũng trở thành hình ảnh.
1:17:56	Now we are asking a question: is there anything sacred in life? Sacred being that which is deathless, timeless from eternity to eternity that which has known no beginning and no end do you understand? We are asking this. You can only find that out - no, you can't find it out nobody can find it out it may come when you have discarded all the things that thought has made sacred the pictures, the museums, the music the churches and their beliefs, their rituals, their dogmas all that is understood and discarded completely. There is no priest, no guru, no follower. Then in that tremendous quality of silence you may find out - in that silence there may come something that is not touched by thought because that silence is not created by thought.	Giờ chúng ta hỏi: có chăng điều thánh thiện trong đời? Thánh thiện là điều bất tử, phi thời gian từ vĩnh cửu đến vĩnh cửu cái biết vô thuỷ và vô chung hiểu không? Chúng ta hỏi nó. Bạn chỉ có thể tìm ra nó - không, bạn không thể tìm ra không ai có thể tìm ra nó có thể đến khi bạn đã quét sạch mọi thứ mà suy nghĩ làm thánh thiện tranh ảnh, bảo tàng, âm nhạc nhà thờ với niềm tin, lễ lạy, giáo điều mọi cái đó được hiểu và quét sạch hết. Không giáo sĩ, không đạo sư, không học trò. Rồi thì trong đặc tính im lặng bao la ấy bạn có thể tìm ra - trong im lặng ấy có thể đến điều gì suy nghĩ không chạm tới bởi im lặng ấy không do suy nghĩ tạo ra.
1:19:41	So one has to question, go into this whole nature of silence. There is silence between two noises there is silence between two thoughts there is silence between two notes in music there is silence after noise there is silence when thought says, 'I must be silent' and creates that artificial silence and thinking that is real silence. There is silence when you sit quietly and force your mind to be silent. All those are artificial silences. They are not real deep, uncultivated, unpremeditated silence. We said silence can only come psychologically when there is no registration whatsoever. Then the mind, the brain itself is utterly without movement. Then in that great depth of silence not induced, not cultivated, not practised but in that silence there may come that extraordinary sense of something immeasurable, nameless. This whole movement from the beginning to the end of these talks is part of meditation. Finished.	Vậy phải hỏi, phải tìm hiểu cả bản chất của im lặng. Có im lặng giữa hai tiếng ồn có im lặng giữa hai ý nghĩ có im lặng giữa hai nốt nhạc có im lặng sau tiếng ồn có im lặng khi suy nghĩ nói, 'Tôi phải im lặng' và tạo ra im lặng giả tạo và nghĩ đó là im lặng thật. Có im lặng khi bạn ngồi im lặng và bắt ép trí óc im lặng. Mọi cái đó là im lặng giả tạo. Chúng không là im lặng thực, sâu, không đào luyện, không kế hoạch. Chúng ta đã nói im lặng chỉ có thể đến khi tâm lý không ghi lại gì cả. Rồi thì trí óc, não tự nó hoàn toàn không chuyển động. Rồi trong im lặng bao la sâu thẳm ấy không xui khiến, không đào luyện, tập tành chỉ trong im lặng ấy mới có thể đến cảm giác cực kỳ của cái không thể đo lường, không tên. Toàn bộ chuyển động từ đầu đến cuối của các buổi nói là một phần của thiền định. Chấm dứt.
1:21:36	Q: (Inaudible)	Q: (không nghe được)
1:21:39	K: I am sorry, you can't ask questions after this I hope we will meet again.	K: Xin lỗi, bạn không thể hỏi trễ vậy... Hy vọng chúng ta sẽ gặp lại.
1:21:50	Q: Thank you.	Q: Cám ơn.