Krishnamurti - Có thể tự biết mình trọn vẹn?

Krishnamurti Subtitles

BR79T3 - Có thể tự biết mình trọn vẹn?
Buổi Nói Chuyện thứ 3
Brockwood Park, Anh Quốc
1 tháng chín 1979

0:51	May we continue with what we were talking about last Sunday and go on further into it?	Có thể tiếp tục những gì chúng ta nói Chủ nhật qua và đi tiếp sâu hơn chứ?
1:17	We were saying, weren't we, that the human mind and our way of living is so fragmented, broken up, and because human beings are so, thus we make the world into what it is: a chaotic, cruel, confused, frightened world. And we were also saying that self-awareness, that is, to know all about oneself, both the conscious as well as the unconscious, the deep down and the open mind, so that in knowing oneself, completely, - and it is possible to know oneself completely - then we can approach the world and ourselves as a whole. Our life, as it is now lived, of which we know very little about ourselves, and perhaps the psychologists, the therapists and the psychoanalysts tell us what we are, but to find out what we are we can't listen to them, because they are like us, equally confused, equally uncertain, equally frightened in various different ways. So one has to rely completely on oneself and not look to another to tell us what to do, including the speaker, naturally.	Chúng ta nói, phải không trí óc con người và lối sống chúng ta quá manh mún vụn vỡ, và vì con người như vậy chúng ta tạo thế giới như hiện giờ lộn xộn, bạo tàn, rối rắm, đáng sợ. Và chúng ta cũng nói rằng tự tri là biết hết về chính mình cả ý thức cũng như vô thức trí óc sâu thẳm và rộng mở để biết mình toàn diện và vì có thể biết mình toàn diện chúng ta có thể tiếp cận mình và thế giới trọn vẹn. Đời mình, như được sống chúng ta biết rất ít về chính mình và có lẽ, nhà tâm lý nhà điều trị và nhà phân tâm bảo chúng ta là ai nhưng để tìm mình là ai chúng ta không thể nghe họ bởi họ như chúng ta, rối loạn như nhau bất an như nhau sợ hãi như nhau trong nhiều cách khác. Vậy phải dựa hoàn toàn vào chính mình và đừng trông vào kẻ khác bảo làm gì dĩ nhiên gồm cả người nói.
4:13	Can we know ourselves so completely? The wounds, the fears, the anxieties, the uncertainties, the very complex network of pleasures, death, love, and if there is a continuity after we die.	Chúng ta có thể hiểu mình trọn vẹn? Vết thương, sợ hãi, âu lo bất an, mạng lưới phức tạp của lạc thú chết, tình thương và có chăng tiếp nối sau khi chết.
4:50	And also we should be aware, and know, and understand what is meditation. All that is our life: our education, our jobs, our way of thinking, our beliefs, our experiences, deep strong opinions, and so on. All that is our life, with all its struggles, with all its escapes, miseries, and so on. Can we know ourselves completely - all that? Then perhaps it would be possible to approach all our life as a whole, not as fragmented human beings.	Và chúng ta cũng nên ý thức, biết và hiểu thiền định là gì. Mọi cái đó là đời mình giáo dục, nghề nghiệp, cách suy nghĩ niềm tin, kinh nghiệm quan niệm cứng nhắc, v.v.. Mọi cái là đời mình, với bao đấu tranh bao trốn chạy, đau khổ, v.v.. Chúng ta có thể hiểu mình trọn vẹn - mọi thứ? Rồi thì có thể tiếp cận cuộc sống chúng ta trọn vẹn không như con người manh mún.
6:06	So we are going to talk over together this morning whether it is possible, without any guidance from outside, because they have all led us up the garden path, they have all led us to this present state of the world - the politician, the economist, the religious people, and the gurus, and all the rest of the gang. And it becomes more and more imperative and necessary to find out for ourselves what is right action irrespective of circumstances? Such action which will not bring about further confusion, regrets, sorrow, more misery, and so on.	Vậy sáng nay chúng ta sẽ cùng thảo luận xem có thể nào không cần chỉ dẫn bên ngoài bởi họ thảy đều lừa phỉnh chúng ta họ dẫn chúng ta đến hiện trạng thế giới này chính trị gia, kinh tế gia, người theo đạo và các đạo sư và cả bọn cướp khác. Và ngày càng cấp thiết và mãnh liệt phải tự tìm ra hành động đúng là gì bất kể trường hợp nào? Hành động ấy sẽ không gây thêm rối loạn hối hận, khổ đau, khốn khó, v.v..
7:21	So, can one, each one know oneself so completely? Or must we be guided, be prepared to investigate, explore with the help of others? The others, however erudite, however knowledgeable, experienced, are just like us, psychologically they have more skill, greater capacity to express themselves, and so on. But we are, each one, as we pointed out the other day, like the rest of the world, with their sorrows, miseries, confusions, insecurities, intolerable fear, and so on. Can one know oneself, so completely, so that there is not a spot which is not being explored, understood, gone beyond? That is what we are going to talk about together this morning.	Vậy bạn có thể, mỗi người biết mình trọn vẹn? Hay phải được hướng dẫn, chuẩn bị để tìm kiếm thám hiểm với trợ giúp của ai khác? Người khác dù có uyên bác, dù có kiến thức kinh nghiệm, tâm lý cũng như chúng ta họ có kỹ năng hơn, khả năng hơn để bày tỏ mình, v.v.. Nhưng chúng ta, mỗi người, như đã nói hôm nọ giống như mọi người với buồn đau, khổ sở, rối loạn, bất an sợ hãi quá sức, v.v.. Bạn có thể biết mình trọn vẹn để không dấu vết nào không được thám sát thấu hiểu, vượt qua? Đó là điều chúng ta sẽ cùng thảo luận sáng nay.
9:05	Which is: to know oneself, all the movements of thought, the fears, hidden and open, all the pursuits of pleasure, sexual and otherwise. And find out for ourselves what love is. And understand the full significance of not only personal sorrow, but also the sorrow of mankind. And also, is it possible to understand the final event of our life which is death? All that is our living. And if we are not clear in ourselves, whatever we do will bring about further confusion. So it behooves us, it seems to us, so absolutely necessary to find out if we can know ourselves, right? We are going to begin.	Tức là: biết mình mọi vận hành của ý nghĩ sợ hãi, ẩn hoặc lộ mọi theo đuổi thú vui, tình dục và khác nữa. Và tìm xem tình thương là gì. Và thấu hiểu ý nghĩa trọn vẹn, không chỉ đau khổ cá nhân mà của cả nhân loại. Và cũng có thể thấu hiểu sự kiện cuối của đời mình là cái chết? Mọi cái đó là đời sống. Và nếu không hiểu rõ chính mình, mọi thứ chúng ta làm đều gây thêm hổn loạn. Nên cần thiết, và tuyệt đối cần thiết chúng ta phải tìm xem có thể hiểu mình - phải không? Chúng ta sẽ bắt đầu.
10:49	Which is: the speaker is not going to investigate, and you just merely listen, accepting or denying, but together. Together, think together, if it is possible, because no two people apparently seem to think together. And without pressure, without any form of compulsion, together go into this matter. That demands, first of all, certain attention, not concentration, but a certain quality of deep interest, a mind that is committed to find out, therefore care, freedom to observe. Right? That is absolutely obviously necessary. If one has certain prejudices, experiences which one clings to, then we cannot possibly think together, investigate together, or find out. So one must be somewhat free, at least for this morning, so that one begins to explore. Right? We are going first to explore, as we did the other day, the psychological wounds that one has received from childhood. We went into that the other day.	Tức là: người nói sẽ không tìm kiếm và bạn chỉ lắng nghe chấp nhận hay từ chối, mà cùng nhau. Cùng nhau, cùng suy tư nếu có thể bởi hình như không có hai người cùng suy tư. Và không áp lực không có thúc đẩy nào cùng tìm hiểu vấn đề này. Trước hết đòi hỏi chú tâm không phải tập trung mà là đặc tính thích ý sâu tâm trí phó thác cho tìm kiếm vậy là quan tâm, tự do để quan sát. Phải không? Việc đó dĩ nhiên tuyệt đối cần thiết. Nếu bạn có định kiến kinh nghiệm mà bạn bám vào thì chúng ta không thể cùng suy tư cùng tìm kiếm, hay tìm tòi. Vậy bạn phải khá tự do, ít nhất là sáng nay để bạn bắt đầu - bắt đầu thám hiểm - phải không? Trước tiên chúng ta sẽ thám hiểm như đã nói hôm nọ vết thương tâm lý mà bạn đã bị từ bé. Chúng ta đã tìm hiểu hôm trước.
13:00	And this morning we will first begin with fear. The fears that are deeply hidden, of which you are not conscious, know, or aware, and those obvious both psychological and physical fears. Right? We are following each other? Please, we are together, walking together. The speaker is not walking by himself, talking to himself. Together we are going along the road which might help us, if you are interested, if you are serious, if you want to go to the very end of it, investigate this enormous problem of fear.	Và sáng nay chúng ta sẽ bắt đầu với sợ hãi. Sợ hãi ẩn thật sâu nơi chúng ta không ý thức, biết hay hiểu và dĩ nhiên là cả sợ hãi vật lý lẫn tâm lý Phải không? Theo kịp nhau chứ? Hãy cùng nhau, cùng bước đi. Người nói không đi một mình nói một mình. Cùng nhau đi trên con đường có thể giúp chúng ta nếu bạn thích thú, nếu bạn nghiêm túc nếu bạn muốn đi đến cùng tìm hiểu vấn đề lớn của sợ hãi.
14:09	There is both fear of insecurity, physically, not having jobs, or having jobs, frightened to lose them, the various forms of strikes that are going on in this country, and so on, so on. So most of us are rather nervous, frightened of not being physically completely secure. Obviously. Why? Is it because we are always isolating ourselves as a nation, as a family, as a group? And so this slow process of isolation - the French isolating themselves, the Germans, and so on, so on, so on - is gradually bringing about insecurity for all of us, which is obvious. So can we observe this, not only outwardly? By observing what is happening outwardly, knowing what exactly is going on, then from there we can begin to investigate in ourselves, because otherwise you have no criteria, otherwise one can deceive oneself.	Có cả sợ hãi về không an toàn vật lý, có hay không có việc làm sợ mất việc, nhiều kiểu đình công xảy ra ở xứ sở này, v.v.., v.v.. Nên đa số chúng ta khá căng thẳng sợ không an toàn vật lý trọn vẹn. Hiển nhiên. Tại sao? Phải chăng vì chúng ta luôn cô lập mình như quốc gia, gia đình, đoàn nhóm? Và tiến trình cô lập dần này người Pháp cô lập họ người Đức và v.v.., v.v.., v.v.. từ từ sinh ra bất an cho mỗi chúng ta là hiển nhiên. Vậy có thể quan sát nó, không chỉ bên ngoài? Bằng quan sát việc diễn ra bên ngoài biết chính xác điều đang xảy ra rồi từ đó chúng ta có thể bắt đầu tìm học mình bởi không vậy bạn không có cơ sở không vậy bạn có thể tự gạt.
15:51	So we must begin from the outer and work towards the inner. Right? It is like a tide that is going out and coming in. It is not a fixed tide, it is moving, out and in, all the time. I hope you are all following this.	Nên phải bắt đầu từ bên ngoài và làm việc hướng vào trong. Phải không? Giống như thuỷ triều lên và xuống. Không phải thuỷ triều đứng, nó lên xuống liên tục. Hy vọng bạn theo kịp.
16:15	And this isolation, which has been the tribal expression of every human being, is bringing about this physical lack of security. Right? If one sees the truth of it, not the verbal explanation, or the intellectual acceptance of an idea, but if one actually sees this, as a fact, then one doesn't belong to any group, to any nation, to any culture, to any organised religion, because they are also separative, the Catholic, the Protestant, the Hindu, and so on, so on, so on.	Và cô lập ấy là biểu hiện bộ lạc nơi mỗi con người sinh ra thiếu an toàn vật lý này. Phải không? Nếu bạn thấy sự thực ấy không phải lời giải thích hay trí chấp nhận một ý niệm nhưng nếu bạn thực thấy như một sự kiện rồi thì bạn không còn thuộc về nhóm nào, quốc gia nào văn hóa nào, tôn giáo tổ chức nào bởi họ đều phân chia, Cơ đốc Tin lành, Hinđu, v.v..,v.v..
17:17	Will you do that, as we are discussing, walking together, drop the things which are false, which are not factual, which have no value whatsoever? Though we think they have value. Actually when you observe, nationality breeds wars, and all the rest of it. So can we drop that, so that physically we can bring about a unity of man? You understand, sirs? And this unity of man can only come about through religion, not the phoney religions that we have - sorry, I hope I am not offending anybody, either the Catholic, the Protestant, the Hindu, the Muslim, the Arab - you know, all those religions are based on thought, put together by thought. And that which thought has created is not sacred; it is just thought, it is just an idea. And you project an idea, symbolise it, then worship it; and in that symbol, or in that image, or in that ritual there is absolutely nothing sacred. And if one actually observes this, then one is free from all that to find out what is true religion, because that may bring us together.	Bạn sẽ làm, như đang thảo luận, cùng bước đi bỏ những điều sai, không thực tế không có giá trị gì chứ? Dù chúng ta nghĩ nó có giá trị thực tế khi bạn quan sát quốc gia sinh ra chiến tranh và v.v.. Vậy có thể bỏ nó để về vật lý chúng ta có thể thống nhất con người? Bạn hiểu không? Và thống nhất ấy chỉ có thể xảy ra nhờ tôn giáo không phải tôn giáo giả chúng ta có xin lỗi, mong là không xúc phạm ai. Cả Cơ đốc, Tin lành, Hinđu Hồi giáo, Ả rập bạn biết, mọi tôn giáo ấy dựa trên ý nghĩ hình thành do suy nghĩ và điều gì suy nghĩ tạo ra thì không thánh thiện đó chỉ là ý nghĩ, chỉ là ý niệm. Và bạn phóng một ý niệm, biểu tượng hóa, rồi thờ lạy và biểu tượng hay hình ảnh ấy hay lễ nghi ấy tuyệt đối không có gì thánh thiện. Và nếu bạn thực sự quan sát bạn liền lìa mọi thứ ấy để tìm tôn giáo thật là gì bởi nó có thể đem chúng ta lại nhau. Vậy nếu chúng ta có thể tìm hiểu sợ hãi sâu hơn
19:12	So, if we can go into much deeper levels of fear, which is: psychological fears. Right? Psychological fears in relationship, one with the other, psychological fears with regard to the future, fears of the past, that is fears of time, right? You are following this, please? We have got a lot to cover this morning. Please, I'm not a professor, a scholar, delivering a sermon and going back to his rotten life. But this is something very, very serious which affects all our lives, so please give your attention and care. So there are fears in relationship, fears of uncertainty, fears of the past and the future, fears of not knowing, fears of death, fear of loneliness. Right? Look at yourselves please, not at the speaker and the words. The agonising sense of solitude; you may be related to others, you may have a great many friends, you may be married, children, but there is this sense of deep isolation, sense of loneliness. That is one of the factors of fear.	tức là: sợ hãi tâm lý - phải không? Sợ hãi tâm lý trong quan hệ, bạn với người khác sợ hãi tâm lý về vấn đề tương lai sợ của quá khứ, tức là sợ của thời gian - phải không? Bạn đang theo dõi chứ? Chúng ta có nhiều việc để làm sáng nay. Tôi không phải giáo sư, học giả đọc lời thuyết giáo rồi trở lại cuộc sống tồi tệ. Nhưng đây là việc vô cùng nghiêm túc tác động cả đời sống chúng ta vậy hãy để ý và quan tâm. Vậy có sợ hãi trong quan hệ sợ bất an sợ quá khứ và tương lai sợ không biết sợ chết, sợ cô đơn Phải không? Nhìn vào chính bạn, không vào người nói và từ ngữ. Cảm giác đau đớn của cô đơn có thể quan hệ với người khác có thể có rất nhiều bạn bè, có thể đã kết hôn con cái, nhưng có cảm giác cô độc sâu thẳm cảm giác cô đơn. Đó là một tác nhân của sợ hãi.
21:38	There is also the fear of not being able to fulfil. I don't know whatever that may mean. And the desire to fulfil brings with it the sense of frustration, and in that there is fear. There is fear of not being able to be absolutely clear about everything. Right? So there are many, many, many forms of fear. You can observe your own particular fear, if you are interested, if you are serious. Because a mind that is frightened, knowingly or unknowingly, can try to meditate. Right? And that meditation only leads to further misery, further corruption, because a mind that is frightened can never see what is truth. Right? So we are going to find out, together, if it is possible to be totally, completely free of fear in all its depth, right?	Còn cả sợ hãi không thể hoàn thành. Tôi không biết vậy là nghĩa gì. Và ước muốn hoàn thành đem đến cảm giác thất vọng và trong đó có sợ hãi. Có sợ hãi không thể hiểu rõ hết mọi việc - phải không? Vậy là có rất, rất nhiều kiểu sợ hãi. Bạn có thể quan sát sợ hãi riêng của mình nếu bạn thích, nếu bạn nghiêm túc. Bởi trí óc sợ hãi dù ý thức hay không có thể cố gắng thiền định - phải không? và thiền định ấy chỉ đưa đến khốn khổ thêm hư hỏng thêm, bởi trí óc sợ hãi không bao giờ có thể thấy gì là chân thực. Phải không? Vậy chúng ta sẽ cùng tìm xem có thể nào hoàn toàn thoát khỏi sợ hãi cả trong sâu thẳm - phải không?
23:30	You know, we are undertaking a job which demands a very careful observation: to observe one's own fear. And how you observe that fear is all important. Right? Can we go on? How do you observe the fear? Is it a fear that you have remembered, and so recall it, and then look at it? Or is it a fear that you have had no time to observe and therefore it is still there? Or the mind is unwilling to look at fear? You are following? I wonder if you coming to it. So which is it that is actually happening? Unwilling to look? Unwilling to observe one's own fears, because most of us do not know how to resolve them? Either we escape, run away, or - you know all the things - analyse, thinking thereby we will get rid of it, but the fear is still there. So it is important to find out how you look at that fear. Right? How do you observe fear? Right. Now you are finished with him, now let's come back.	Bạn biết chúng ta làm công việc đòi hỏi quan sát thật cẩn thận: quan sát sợ hãi mình. Và làm sao quan sát sợ hãi là rất quan trọng - phải không? Có thể tiếp chứ? Bạn quan sát sợ hãi cách nào? Có phải sợ hãi bạn nhớ lại và gợi lại rồi nhìn nó? Hay sợ hãi bạn không có thì giờ để quan sát và vậy là nó còn đó? Hay trí óc không thích nhìn sợ hãi? Theo dõi chứ? Bạn theo kịp không? Vậy điều nào đang thực sự xảy ra? Không muốn nhìn? Không thích quan sát sợ hãi mình? bởi đa số không biết làm sao giải quyết nó? Cả chạy trốn, bỏ mặc hay - bạn biết cả phân tích, nghĩ bằng cách ấy mình thoát nó nhưng sợ hãi vẫn còn đó. Vậy quan trọng là tìm xem làm sao bạn nhìn sợ hãi - phải không? Làm sao quan sát sợ hãi? Phải. Bạn đã đoạn tuyệt với hắn, giờ thì quay lại.
26:10	How do you observe fear? This is not a silly question, because either you observe it after it has happened, or you observe it as it is happening. Right? For most of us the observation takes place after it has happened. Right? Now we are asking whether it is possible to observe fear as it arises. Right? That is, you are threatened by another belief, a belief that you hold very strongly, you are frightened about it, there is fear in that, right? Now, I am challenging you now. You have certain beliefs, certain experiences, certain opinions, judgements, evaluations, and so on. When one is challenging them, there is either resistance, building a wall against it, or you are doubtful whether you are going to be attacked, and so fear arises. Now, can you observe that fear as it arises? Right? Come on, sirs. Right? You are following what I am saying? Will you do it? Are you doing it? Now, how do you observe that fear? The word, the recognition of the response which you call fear, because you have had that fear previously, the memory of it is stored up, and when the fear arises you recognise it. Right? So you are not observing but recognising. I wonder if you see this?	Quan sát sợ hãi cách nào? Không phải câu hỏi ngốc nghếch bởi dù là bạn quan sát nó sau khi xảy ra hay quan sát khi nó đang xảy ra. Phải không? Bởi đa số đều quan sát sau khi nó xảy ra - phải không? Giờ chúng ta hỏi xem có thể nào quan sát sợ hãi khi nó khởi - phải không? Tức là, bạn bị đe dọa bởi niềm tin khác niềm tin mà bạn giữ rất chặc bạn sợ việc ấy, có sợ hãi trong đó - phải không? Giờ tôi đang thách thức bạn. Bạn có niềm tin nào, kinh nghiệm nào quan niệm, phán đoán, đánh giá nào, v.v.. khi bạn thách thức chúng có cả chống đối xây bức tường chống lại hay bạn nghi ngờ bạn sẽ bị tấn công và sợ hãi nổi lên. Giờ bạn có thể quan sát sợ hãi nổi lên - phải không? Xem nào. Phải không? kịp chứ? Bạn đang làm chứ? Làm sao bạn quan sát sợ ấy? Từ ngữ, nhận biết đáp ứng mà bạn gọi là sợ bởi bạn có sợ hãi đó rồi ký ức đã ghi lại nó và khi sợ nổi lên bạn nhận biết - phải không? Vậy bạn không quan sát mà nhận biết. Bạn thấy vậy không?
28:55	So, recognition doesn't free the mind from fear. It only strengthens the fear. Whereas if you are able to observe as it arises, then there are two factors taking place in it. One, that you are different from that fear. Right? And so you can operate on that fear, control it, chase it away, rationalise it, and so on. That is, you doing something about that fear. Right? That is the way we generally observe. In that there is a division: the me and the fear, so there is conflict in that division. Right? Whereas if you observe that fear is you, you are not different from that fear. I wonder if you get this. If you once grasp the principle of this that the observer is the observed, that the person who says, 'I am observing,' then he is separating himself from that which he is observing, whereas the fact is the observer is that fear. Therefore there is no division between the observer and the fear. Right? That is a fact.	Nên nhận biết không làm trí óc khỏi sợ. Chỉ làm sợ hãi tăng thêm. Trái lại nếu có thể quan sát lúc nó nổi lên liền có hai tác nhân hiện ra trong đó. Một, bạn khác với sợ hãi - phải không? Và bạn có thể tác động lên sợ, kiểm soát nó đuổi nó đi, lý giải nó, v.v.. Tức là bạn làm gì đó với sợ hãi - phải không? Đó là cách chúng ta thường quan sát. Trong đó có phân chia: tôi và sợ hãi, nên có xung đột trong phân chia ấy. Phải không? Trái lại nếu bạn quan sát sợ là bạn. Bạn không khác sợ hãi ấy. Bạn có hiểu không. Nếu một lần bạn nắm nguyên tắc ấy rằng người quan sát là vật bị quan sát rằng người nói, 'tôi đang quan sát' là hắn phân chia mình với cái hắn đang quan sát trong khi thực tế người quan sát là sợ hãi. Vậy nên không có phân chia giữa người quan sát và sợ hãi - phải không? Đó là sự kiện.
31:00	Then what takes place? Let's first hold it for a minute. Are you all following all this? As we said, are we observing fear through the process of memory, which is recognition, the naming? Right? From that the tradition says, 'Control it,' the tradition says, 'Run away from it,' the tradition says, 'Do something about it so that you are not frightened.' So the tradition has educated us to say that we, the 'me,' is different from fear. Right? So can you be free of that tradition and observe that fear? That is, observe without the thought that has remembered, that reaction which has been called fear in the past. It requires great attention. You understand? It requires skill in observation.	Rồi điều gì xảy ra? Trước tiên giữ vậy một phút. Bạn theo kịp không? Như đã nói chúng ta quan sát sợ hãi qua tiến trình ký ức là nhận biết, đặt tên - phải không? Truyền thống bảo, 'kiểm soát nó' truyền thống nói, 'chạy trốn nó' truyền thống nói 'làm điều gì đó để bạn không sợ hãi'. Vậy truyền thống dạy nói rằng chúng ta cái 'tôi', khác với sợ hãi. Phải không? Vậy có thể thoát khỏi truyền thống và quan sát sợ hãi? Tức là, quan sát không có suy nghĩ nhớ lại phản ứng gọi là sợ trong quá khứ. Đòi hỏi chú tâm rất lớn. Bạn hiểu không? Nó đòi hỏi khéo quan sát.
32:39	That is also part of yoga. You understand? It is not merely doing exercises which is not yoga at all, but the skill in observation. That is, in observing there is only pure perception, not the interpretation of that perception by thought. You understand all this? Please do it as we are talking about it.	Đó cũng là một phần của yoga. Bạn hiểu không? Không chỉ là thực hành bài tập đó không phải yoga gì hết mà là khéo quan sát. Tức là, trong quan sát chỉ có thuần nhận thức không diễn dịch nhận thức ấy bởi suy nghĩ. Bạn hiểu hết không? Hãy hiểu đi trong khi chúng ta bàn bạc.
33:16	Then what is fear? You understand? Now I have observed someone threatening, the belief that I hold, the experience that I cling to, the saying 'I have achieved,' and someone threatens it, and therefore the fear arises. In observing that fear, we have explained it, we have come to the point when you observe without the division, right?	Rồi thì sợ là gì? Hiểu chứ? Nào, tôi quan sát ai đó đe dọa niềm tin tôi ôm chặc kinh nghiệm tôi bám vào lời nói 'tôi đã đạt được' và ai đó đe dọa nó và vậy là sợ hãi nổi lên. Quan sát sợ hãi ấy, chúng ta giải thích nó chúng ta đã đến chỗ khi bạn quan sát mà không phân chia - phải không?
33:54	Now, the next question is: what is fear? You are following this? What is fear? Fear of the dark, fear of husband, wife, girl, or whatever it is, fear, artificial and actual, and so on. What is fear, apart from the word? The word is not the thing, right? Please, one must recognise this very deeply: the word is not the thing. Right? May we go on?	Vậy câu hỏi kế là: sợ là gì? Theo kịp không? Sợ hãi là gì? Sợ bóng tối, sợ chồng, vợ, con gái hay bất kỳ gì, sợ hãi, giả và thực v.v.. sợ là gì, ngoài từ ngữ? Từ ngữ không phải vật. Phải không? Bạn phải nhận thức việc này thật sâu từ ngữ không phải vật. Phải không? Tiếp tục chứ?
34:44	So, what is that which we call fear, without the word? Or the word creates the fear? Are you interested in all this? Because if the word creates the fear, the word being the recognition of something that has happened before, which means a word has been given to something that has happened before, which we have called fear, so the word becomes important. Right? Like the Englishman, the Frenchman, the Russian, the word is tremendously important for most of us. But the word is not the thing, right? So what is fear? Apart from the various expressions of fear, the root of it? Because then if we can find the root of it, then unconscious and conscious fears can be understood. The root, the moment you have a perception of the root, the conscious mind and the unconscious mind have no importance, there is the perception of it, right? What is the root of fear? Fear of yesterday, of a thousand yesterdays, fear of tomorrow, right? Tomorrow, death - not for you. Or the fear of something that has happened in the past. There is no actual fear now. Please understand this carefully. If suddenly death strikes one, it is finished. It is over. You have a heart attack and it is finished. But the idea that a heart attack might happen in the future, right? So is fear - please follow this carefully - is fear, the root of it, time? You understand? Time. Time being a movement of the past, modified in the present, and going on in the future. This whole movement, is that the cause of fear, the root of it?	Vậy cái gì gọi là sợ mà không có từ ngữ? Hay từ ngữ sinh ra sợ hãi. Bạn thích mọi việc này không? Bởi nếu từ ngữ sinh sợ hãi từ ngữ là nhận biết điều gì đã xảy ra trước đó nghĩa là từ ngữ được đặt cho điều gì đã xảy ra trước đó mà chúng ta gọi là sợ nên từ ngữ thành ra quan trọng - phải không? Như người Anh, người Pháp, người Nga từ ngữ vô cùng quan trọng với chúng ta. Nhưng từ không phải vật - phải không? Vậy sợ là gì? Bỏ những biểu hiện khác nhau của sợ, gốc sợ là gì? Bởi nếu có thể tìm ra gốc rễ nó rồi thì sợ hãi vô thức và hữu thức có thể hiểu được. Gốc rễ, lúc bạn nhận ra gốc rễ trí óc hữu thức và vô thức không quan trọng, nhận thức được nó - phải không? Gốc rễ sợ hãi là gì? Sợ của hôm qua của ngàn ngày qua, sợ ngày mai. Phải không? Cái chết ngày mai - không phải bạn. Hay sợ điều gì đã xảy ra trong quá khứ. Hiện giờ không có sợ hãi. Hãy hiểu thật rõ việc này. Nếu cái chết thình lình tấn công ai đó, thế là hết. Xong rồi. Bạn có cơn đau tim và thế là xong. Nhưng ý niệm cơn đau tim có thể sẽ xảy ra - phải không? Vậy là sợ - hãy theo dõi kỹ phải chăng sợ, gốc rễ sợ, là thời gian? Hiểu không? Thời gian. Thời gian là vận hành của quá khứ canh cải trong hiện tại và tiếp tục ở tương lai. Cả vận hành ấy có phải là nguyên nhân sợ, gốc sợ?
38:09	We are asking: is thought, which is time, the root of fear? Thought is movement. Right? Any movement is time. So I was asking: is the root of fear time, thought? And if we can understand the whole movement of time - right? - the time psychologically as well as physically, the time that it takes for you to go from here back home, physical time to cover the distance, and the psychological time, which is the tomorrow. Right? So, is tomorrow the root of fear? Right? Which means, can one live - please, we are talking about daily living, not just theories - can one live without tomorrow? You are following this? Do it. That is, if you have had a pain yesterday, physical pain, to finish with that pain yesterday, not carry it over to today and to tomorrow. You understand the question? It is the carrying over, which is the time, that brings fear. I wonder if you can do all this?	Chúng ta hỏi: suy nghĩ, là thời gian, gốc của sợ hãi? Suy nghĩ là chuyển động. Phải không? Chuyển động là thời gian. Nên hỏi: thời gian là gốc sợ hãi? Suy nghĩ? Và nếu chúng ta hiểu cả vận hành thời gian Phải không? - thời gian tâm lý cũng như vật lý thời gian bạn cần để đi từ đây về nhà thời gian vật lý để đi một đoạn đường và thời gian tâm lý, tức là ngày mai Phải không? Vậy phải ngày mai là gốc sợ hãi? Phải không? Nghĩa là có thể bạn sống chúng ta nói cuộc sống hàng ngày, không phải lý thuyết có thể sống không có ngày mai? Bạn theo kịp không? Làm đi. Tức là, nếu có đau đớn hôm qua, đau vật lý chấm dứt đau đớn ấy hôm qua, không mang theo đến hôm nay và ngày mai. Bạn hiểu vấn đề không? Chính mang theo là thời gian sinh ra sợ hãi. Bạn có thể làm cả chứ?
40:39	So, it is totally possible, and absolutely possible, that fear, psychological fear can end, if you apply what is being said. The cook can make a marvellous dish, but if you are not hungry, if you don't eat it, then it remains merely on the menu and of no value. But whereas if you eat it, apply it, go into it by yourself, you will see that fear can absolutely psychologically come to an end, so the mind is free from this terrible burden man has carried. Right?	Vậy hoàn toàn có thể và tuyệt đối có thể sợ hãi, sợ hãi tâm lý chấm dứt nếu bạn áp dụng những gì đã nói. Đầu bếp có thể nấu món ăn tuyệt vời nhưng nếu bạn không đói nếu bạn không ăn, nó vẫn còn trên thực đơn và vô giá trị. Nhưng trái lại nếu bạn ăn, áp dụng tìm hiểu bằng chính mình, bạn sẽ thấy sợ hãi ấy có thể tuyệt đối chấm dứt về tâm lý vậy là trí óc thoát khỏi gánh quá nặng đã đeo mang Phải không?
41:46	Then the next question is, which is part of our life, which is pleasure. Right? Are you afraid to tackle it? Because for most of us pleasure is an extraordinarily important thing. Pleasure of possession, pleasure of achievement, pleasure of fame, pleasure of doing something skilfully, and so on - pleasure. Sexual, sensory, and intellectual. A man who has a great deal of knowledge, he delights in that knowledge. But as we pointed out, with that knowledge goes also ignorance, because knowledge is never complete, but he forgets that part and only remembers the knowledge which he has acquired. And in that there is great pleasure, - right? - sensory, sexual, romantic, sentimental, intellectual, having experiences, which are sensory. So this whole combination of various elements brings this extraordinary feeling of pleasure, right?	Rồi thì vấn đề kế tiếp là một phần đời sống, là thú vui. Phải không? Bạn ngại thảo luận nó ư? Bởi với đa số chúng ta thú vui là việc cực kỳ quan trọng. Thú vui sở hữu, thú vui thành tựu thú vui nổi tiếng, thú vui làm điều gì khéo léo và v.v.. - thú vui. Tình dục, cảm giác và trí óc. Người có thật nhiều kiến thức vui sướng trong kiến thức ấy. Nhưng khi chúng ta chỉ ra kiến thức luôn đi cùng ngu dốt.. bởi kiến thức không bao giờ trọn vẹn nhưng hắn quên phần ấy và chỉ nhớ kiến thức hắn đã thủ đắc. Và trong ấy có thú vui lớn lao cảm giác, tình dục, lãng mạn, cảm tình trí óc, có kinh nghiệm, tức là cảm giác. Nên đó là cả nối kết của nhiều yếu tố đem đến cảm giác cực kỳ vui thú ấy - phải không?
43:41	Why shouldn't we have pleasure? You understand? Religions throughout the world have said, 'Don't, only have the pleasure to serve God.' You understand? All your senses, sexual - all that must be dissipated, put away. This is what the organised religions throughout the world have said. We are not saying that. We are saying, investigate it, why man, human being, demands, pursues this thing, pleasure. Why? Go on, sirs. There is the pleasure, physical pleasure, sexual, seeing a lovely sunset, seeing the beauty of a mountain, the calm waters of a lovely lake, to observe it. But having observed it, having seen it, and enjoyed it, the mind has a remembrance of that enjoyment and pursues that enjoyment, right? That is, the continuation of pleasure: having seen the sunset, taken delight in it, not end it, but remember it, and that demand of the previous pleasure to be continued.	Tại sao không nên có thú vui? Hiểu không? Tôn giáo khắp thế giới nói 'Đừng chỉ có niềm vui phục vụ Thượng đế'. Hiểu không? Mọi giác quan, tình dục mọi thứ ấy phải bị xua tan, dẹp bỏ. Đó là điều tôn giáo tổ chức khắp thế giới đã nói. Chúng ta không nói vậy. Chúng ta nói tìm hiểu nó tại sao con người, đòi hỏi, chạy theo điều ấy, thú vui Tại sao? Đi tiếp. Có thú vui, thú vui vật lý, tình dục. Nhìn hoàng hôn đáng yêu nhìn vẻ đẹp ngọn núi mặt nước hồ không gợn sóng quan sát nó. Nhưng quan sát nó, nhìn nó và thích thú, trí óc nhớ lại thích thú ấy và theo đuổi thích thú ấy - phải không? Đó là nối tiếp niềm vui: nhìn hoàng hôn thích thú không chấm dứt mà nhớ lại và đòi hỏi niềm vui trước được tiếp nối.
45:54	So thought - right, you are following? - thought interferes with that moment of perception, then remembers it, then wants more of it. You have seen all this - sex, you know all about it. The remembrance of it, the picture, the excitement, the whole mechanism of thought operating, and pursuing that. Right? Why does thought do this? You are following my question? Why does thought take over an incident that is over, remember it, and pursue it?	Vậy ý nghĩ đó, bạn theo kịp không? ý nghĩ xen vào lúc nhận thức rồi nhớ lại, và muốn thêm nữa. Bạn thấy hết, tình dục, bạn biết cả. Nhớ lại, hình ảnh, phấn kích cả cơ cấu ý nghĩ hoạt động và theo đuổi nó - phải không? Tại sao ý nghĩ làm vậy? Bạn theo kịp câu hỏi không? Tại sao ý nghĩ tiếp tục việc đã qua rồi nhớ lại và theo đuổi nó?
47:00	The pursuit is the pleasure. You are following this? Why? Why does thought do this? Is it part of our education, part of our tradition, part of our habit? Every man does this - better include the woman, too, because otherwise... Every human being does this, why? Go into it, sirs, don't look at me. Why do you pursue pleasure? Is it that that creates isolation? You are following this? Is that what makes for the so-called individual? My pleasure, and it is private. All pleasure is private, unless you go to football, and all that kind of stuff. Pleasure is private. Is that one of the reasons why human beings secretly pursue this pleasure? Because it gives them importance to themselves? You are following all this? Therefore pleasure may be the cause of this tremendous isolation, as a group, as a family, as a tribe, as a nation. I wonder if you see all this?	Theo đuổi là thú vui. Bạn theo kịp không? Tại sao? Tại sao ý nghĩ làm vậy? Phải là một phần của giáo dục của truyền thống, của thói quen mọi người làm vậy gồm cả phụ nữ thì tốt hơn chứ! Mọi người làm vậy, tại sao? Tìm kiếm đi, đừng nhìn tôi. Tại sao bạn theo đuổi thú vui? Phải chính nó tạo ra cô lập? Bạn theo kịp không? Phải nó tạo ra cái gọi là cá nhân? Thú vui của tôi và nó riêng tư. Mọi thú vui đều riêng tư trừ khi bạn chơi túc cầu và mọi thứ tầm phào kia. Thú vui là riêng tư là một trong các lý do tạo sao con người bí mật theo đuổi thú vui? Bởi vì nó cho họ quan trọng với chính họ. Bạn theo kịp không? Vậy nên thú vui có lẽ là nguyên nhân cô lập dữ dội kia như một nhóm, một gia đình, một bộ lạc, một đất nước. Bạn có thấy vậy không?
49:05	So when one sees the truth of it, the truth, not the words, not the intellectual concept, then will thought take over and make it a remembrance? You understand? Or just see the sunset - finish. Experiment with this, you will see for yourself, if you do it, that thought, as in the case of fear, is the origin, the beginning of this conflict, both of fear and the pursuit of pleasure, right?	Nên khi bạn thấy sự thật của việc này sự thật, không phải chữ nghĩa, quan niệm trí óc rồi thì ý nghĩ có tiếp tục và nhớ lại? Bạn hiểu không? Hay chỉ nhìn hoàng hôn - chấm hết. Thí nghiệm xem, bạn sẽ tự thấy nếu bạn làm, ý nghĩ ấy, như khi sợ hãi là nguồn gốc, khởi đầu của xung đột cả sợ hãi và theo đuổi thú vui - phải không?
50:01	Then there is the question - we are dealing with the whole of our life - then there is the question, why human beings throughout the world suffer. We are not talking about the physical suffering - that can be dealt with also, if the mind is not continually attached, always concerned with itself, you understand? You have had a pain, disease, infirmity of some kind or other. Thought then becomes so concerned. Right? And so it identifies itself with that, and so the mind itself becomes crippled. Right? So can the mind, thought, see the infirmity, the disease, the pain... Yes, you follow? Try it, do it, you will find out. When you are sitting in the dentist's chair - the speaker has done for four hours - when you sit down on the dentist's chair and the drill is going on, observe it. You will see, find out. Or look out of the window and see the beauty of the tree, so that the mind is capable of observing itself with a detachment - you understand? Oh, you can't do all this.	Rồi thì có câu hỏi chúng ta xử sự với toàn bộ đời mình rồi có câu hỏi tại sao con người khắp thế giới đau khổ. Chúng ta không nói về đau khổ vật lý có thể giải quyết được nếu trí óc không mãi bám víu luôn quan tâm đến chính nó - hiểu không? Bạn bị đau, bệnh tật ốm yếu kiểu nào đó. Ý nghĩ thành quá bận tâm - phải không? Và tự đồng hóa với điều đó và trí óc thành ra què quặt - phải không? Vậy có thể nào trí óc, ý nghĩ thấy yếu đuối bệnh tật, đau đớn - 'Vâng' - kịp không? Thử xem, làm đi, bạn sẽ thấy. Khi bạn ngồi trên ghế chữa răng người nói đã làm vậy bốn giờ khi ngồi trên ghế chữa răng và máy khoan chạy, quan sát nó. Bạn sẽ thấy thôi. Hay nhìn ra cửa sổ và ngắm vẻ đẹp cây cối để trí óc có thể quan sát chính nó với từ bỏ - hiểu không? Ồ, bạn không thể làm.
52:19	So we are asking: why do human beings throughout the world suffer, accept suffering, and live with it? There have been two wars, terrible. Think of the tears that human beings have shed. And their children, their grandchildren will support war. You understand? So sorrow doesn't teach man apparently. Right? They worship sorrow, the Christians do. The Hindus have different explanations for sorrow, for what you have done in the past, past life, and so on. I won't go into all that.	Nên chúng ta hỏi: tại sao con người khắp thế giới đau khổ, chấp nhận đau khổ và sống với nó? Đã có hai cuộc chiến, khủng khiếp hãy nghĩ đến nước mắt con người đã chảy. Và con cái, cháu chắt sẽ ủng hộ chiến tranh. Đau khổ có vẻ không dạy được con người - phải không? Họ tôn thờ đau khổ - tín đồ Cơ đốc đó. Hinđu có giải thích khác về đau khổ rằng bạn đã làm nó trong quá khứ, đời trước, v.v.. Tôi không đào sâu đâu.
53:26	So we are asking: what is sorrow? And why man lives with sorrow? You understand? Find out, sirs, give your minds to this. As you give your minds to sex, to jobs, to this or that, give your mind and heart to find out whether man can ever be free from sorrow. Is sorrow part of the egotistic attitude towards life? That is, my son is dead, or my wife has run away, or something, or other, to which I am greatly attached, and it is taken away for various reasons, and I suffer. There's grief, there're tears, there's antagonism there's bitterness, cynicism. Why? You understand? Is it I am so caught up in my own problems, I am so self-centred, my son is me. Right? Or my daughter is me. I am attached. I hold on. And when that is gone, there is a great sense of emptiness, great sense of loneliness, great sense of lack of relationship. Right? Is that the reason that one suffers? That is, the son being taken away - death or whatever it is - has revealed to me what I am: my loneliness, my isolation, my lack of real relationship. I thought I was related, but it is my son - you follow? So, the taking away of the son reveals my condition. Go carefully into this. And I suddenly realise my loneliness, my sense of loss, the deprivation of something to which I am greatly attached. The death of the son has revealed to me, right? But that revelation, an awareness of the self, of the 'me,' has revealed before the incident. I wonder if you see this? Right? You are seeing this?	Vậy chúng ta hỏi: đau khổ là gì? Và tại sao con người sống với đau khổ? Hiểu không? Tìm xem, để trí óc vào. Như bạn để trí óc vào tình dục, công việc này nọ đề cả tâm trí vào tìm kiếm xem con người có thể thoát đau khổ không. Đau khổ là do thái độ ích kỷ đối với đời sống? Tức là, con tôi chết, hay vợ tôi bỏ đi hay việc nầy việc nọ mà tôi quá bám chặc và bị mất đi vì lý do nào đó, tôi đau khổ. Sầu khổ, nước mắt, phản kháng xót xa, yếm thế Tại sao? Hiểu không? Do tôi quá bám chặc vào vấn đề riêng Tôi quá ích kỷ, con trai là tôi - phải không? Hay con gái là tôi. Tôi bám víu. Tôi nắm giữ. Và khi nó ra đi cảm giác quá trống rỗng cảm giác quá cô đơn, cảm giác thiếu vắng quan hệ. Phải không? Đó là lý do bạn đau khổ? Tức là, con trai bị bắt đi, chết hay gì khác làm hiển lộ tôi là ai, cô đơn cô độc, thiếu vắng quan hệ thực. Nghĩ là thân thuộc, nhưng đó là con tôi - kịp không? Nên bắt con tôi đi làm lộ ra qui định tôi. Hãy tìm hiểu kỹ xem. Và bất ngờ tôi nhận ra cô đơn, cảm giác mất mát mất đi điều gì tôi đã bám víu quá chặc. Cái chết của con trai đó - phải không? Nhưng hiển lộ ấy nhận thức cái ngã, cái 'tôi' hiện ra trước sự cố. Bạn thấy vậy không? Phải không? Bạn thấy chứ?
57:21	As we said at the beginning of the talk, self-awareness. Self-awareness is to know one's self, one's attachments, one's loneliness, one's sense of isolation - all that, to know the totality of oneself. The incident of the son reveals that, right? That is, reveals after the incident. But if there is self-awareness from the very beginning, taking away the son, the son dying, is what? It is no longer the sorrow which is brought about through attachment. Right, you have understood? My mind now accepts it. It is no longer caught in self-pity, in the struggle to be free from isolation, taking comfort in a belief, or in this, or that. Right? So one sees sorrow exists so long as the self is there. I wonder if you see this? So, the total abandonment of the self is the ending of sorrow. Are you following all this? Will you abandon yourselves? No, sirs. Therefore we worship sorrow, or run away from it.	Như đã nói lúc bắt đầu tự tri. Tự tri là biết chính mình, bám víu cô đơn, cảm giác cô độc và mọi thứ khác biết toàn bộ về mình. Sự cố của con trai hiển lộ việc ấy - phải không? Tức là hiển lộ sau sự cố. Nhưng nếu có tự tri từ ban đầu lấy mất con trai, con trai chết, là gì? Là không còn đau khổ sinh ra do bám víu. Phải không, hiểu không? Trí óc chấp nhận nó. Không còn kẹt trong tự xót thương trong đấu tranh để thoát cô độc tìm dễ chịu trong niềm tin hay này khác - phải không? Vậy bạn thấy hễ cái ngã còn thì đau khổ còn. Bạn thấy vậy không? Nên hoàn toàn rời cái ngã là chấm dứt đau khổ. Theo kịp không? Bạn sẽ rời bỏ chính mình chứ? Không. Vì vậy chúng ta tôn thờ đau khổ, hay chạy trốn nó.
59:32	And also we should go together, investigate this whole question of death. Not just for the old people like us, but also for everyone in the world - young, old, or middle-aged - death is one of the most extraordinary things that happens in life. Right? What do you think of it? What is your instinctual response to the word and to the fact? What is death? Death is an ending. Right? Please follow this carefully. Ending. Ending voluntarily, you can't argue with death, you can't say, 'Please, give me another week,' you can't discuss; it is there, finished.	Và chúng ta cũng nên cùng đi và tìm hiểu toàn bộ vấn đề cái chết. Không chỉ cho những người già mà cho cả mọi người trên thế giới già, trẻ hay trung niên - chết là một trong những điều kỳ lạ nhất xảy ra trong cuộc sống - phải không? Bạn nghĩ gì về nó? Đáp ứng bản năng của bạn với từ ngữ và sự kiện thế nào? Chết là gì? Chết là chấm dứt. Phải không? Hãy theo dõi cẩn thận. Chấm dứt. Chấm dứt tự nguyện, bạn không thể tranh cãi với cái chết bạn không thể nói, 'Cho tôi thêm một tuần' không thể thảo luận, nó đó, chấm dứt.
1:01:10	So, can you voluntarily end your attachment, which is death? You understand? Ending is something like death. The ending of a particular habit, - not struggle, fight, wrangle - end it! If you smoke, if you take drugs, if you drink, that is what is going to happen when you pop off! (Laughter)	Vậy bạn có thể tự nguyện chấm dứt bám víu tức là chết? Hiểu không? Chấm dứt là điều gì như cái chết. Chấm dứt một thói quen nào không đấu tranh, cãi cọ, chấm dứt thôi. Nếu bạn hút thuốc, chơi ma tuý, nhậu nhẹt đó là việc sẽ xảy ra khi bạn chết! (cười)
1:01:58	So can we voluntarily end - do you understand? - your experience, your opinions, your attitudes, your beliefs, your gods - end. We are afraid to end. Right? To end anything voluntarily. If you say, 'What is there if I end?' That is, then you are looking for a reward. You consider then ending as a punishment. So, the ending being considered as pain, then you will naturally demand a reward. If I give up, then what? You don't ask that of death.	Vậy chúng ta có thể tự ý chấm dứt Bạn hiểu không? - kinh nghiệm quan niệm, thái độ, niềm tin, thần thánh, chấm dứt. Chúng ta sợ chấm dứt - phải không? Tự nguyện chấm dứt mọi thứ. Nếu bạn nói, 'Có gì nếu tôi chấm dứt?' Vậy là bạn trông chờ phần thưởng. Bạn xem chấm dứt như một hình phạt. Vậy là chấm dứt được coi như nổi đau và tự nhiên bạn sẽ đòi phần thưởng. Nếu tôi từ bỏ, rồi sao? Bạn không hỏi điều ấy của cái chết.
1:03:25	So, can you end and see in that very ending there is the beginning of something new? You understand? That is, one ends attachment, attachment to furniture, people, ideas, beliefs, gods - the whole thing, ends. And you end it voluntarily, because it is intelligent to end. Right? So in that ending a new... - this isn't a promise, you understand? - a new thing takes place. Try it, sirs. That is, while living, inviting death, which is the ending. You understand? Ending to one's incredible complex way of living. So that the mind, because it has ended everything - you understand? Do it and you will discover it for yourself. Therefore it is always new. New in the sense - fresh. You know, when you climb a mountain, you have to leave all your furniture behind, all your problems, because you can't carry all the furniture that you have collected up the hill. So you let go, and you'll discover for yourself that there is a quality of mind, that being absolutely free, is able to perceive that which is eternal. The word 'eternal' is not an idea, you follow? Eternal means out of time. Death is time. I wonder if you see this?	Vậy bạn có thể chấm dứt và nhìn chính chấm dứt ấy là khởi đầu của điều gì mới? Hiểu không? Tức là, bạn chấm dứt bám víu vào đồ đạc, con người, ý kiến, niềm tin, thần thánh mọi việc, chấm dứt. Và bạn tự ý chấm dứt, bởi thông minh mà chấm dứt. Phải không? Trong chấm dứt ấy cái mới - không hứa đâu bạn biết đó - cái mới xảy ra. Thử đi. Nghĩa là, khi đang sống mời gọi cái chết, tức là chấm dứt. Hiểu không? Chấm dứt lối sống phức tạp lạ lùng của bạn. Vậy là trí óc bởi vì đã chấm dứt mọi thứ, bạn biết mà làm đi, bạn sẽ tự khám phá Vì vậy nó luôn mới. Mới trong nghĩa tươi tắn. Bạn biết khi bạn leo núi bạn phải bỏ lại mọi đồ đạc đàng sau mọi vấn đề bởi bạn không thể mang theo hết đồ đạc bạn đã chất cao như núi. Nên bạn bỏ lại và bạn sẽ tự khám phá rằng có một đặc tính trí óc tuyệt đối tự do có thể nhận biết cái vĩnh cửu. Chữ vĩnh cửu không phải ý niệm, theo kịp không? Vĩnh cửu tức là vượt thời gian. Chết là thời gian. Bạn có thấy vậy không?
1:06:16	So the mind that understands this extraordinary mystery - it is a mystery - because what we are clinging to is our problems, our furniture, our ideas - all that, we are clinging to that, which is put together by time, and with the ending of that there is something totally new dimension. Now it's up to you. Right. Right, sirs.	Vậy là trí óc thấu hiểu điều huyền bí lạ lùng nó huyền bí bởi chúng ta bám chặc vấn đề mình đồ đạc, ý niệm, mọi thứ, chúng ta bám vào cái được tạo bởi thời gian và khi chấm dứt nó liền có chiều kích hoàn toàn mới. Giờ thì tuỳ bạn. Đúng vậy. Đúng thôi.