Krishnamurti - Dục vọng, bám víu và sợ hãi

Krishnamurti Subtitles

OJ80T4 - Dục vọng, bám víu và sợ hãi
Buổi Nói Chuyện thứ tư
Ojai, USA
11 tháng Năm 1980

0:36	May we continue with what we were talking about yesterday? We were saying, weren't we, that our brain, the whole of our mind also, has lived through many, many experiences, many accidents, every form of experience and has accumulated a great deal of knowledge. And that knowledge has formed a pattern according to which we live. And that pattern has been created through time. Not only time necessary to learn a language, to learn any kind of technique, skill, but also that very knowledge has created a whole structure of our existence, psychologically, inwardly, inside the skin, as it were. And apparently after many, many million years, we have hardly psychologically changed at all. We have become more modified, more cunning, capable of arguing intelligently, or semi-intelligently. And this pattern, which has been created through time unless that pattern it is completely broken, - as we went into it yesterday - we will not be able to create a new society. The society in which we live, with its wars, immorality, with its violence, terror, with its constant uncertainty, has been created by human beings whether we live here, in the Far East, the Near East, it has been structured, put together by human beings. And unless the human beings, psychologically, radically, profoundly change, society cannot be changed. They have experimented, as the communists have done, change the environment hoping thereby to change man. Of course, this never can be done. Man overcomes the environment, and so on and so on and so on.	Chúng ta có thể tiếp những gì đã nói hôm qua? Chúng ta nói, phải không, rằng não, cũng toàn bộ não chúng ta, đã sống qua rất nhiều kinh nghiệm, nhiều sự cố, đủ loại kinh nghiệm và đã tích chứa quá nhiều kiến thức. Và kiến thức ấy thành khuôn mẫu theo đó chúng ta sống. Và khuôn mẫu ấy được tạo ra qua thời gian. Không chỉ thời gian cần để học ngôn ngữ, học loại kỹ thuật, khéo léo nào, mà cũng chính kiến thức tạo ra toàn bộ cấu trúc của sự sống, tâm lý, bên trong, trong thân, như nó vậy. Và hình như, sau nhiều triệu năm, tâm lý, chúng ta không thay đổi gì cả. Chúng ta biển đổi nhiều, khôn lanh hơn, có thể tranh cãi khôn ngoan, hay bán-khôn ngoan. Và khuôn ấy, được tạo qua thời gian trừ khi khuôn ấy hoàn toàn bị vỡ, - như đã tìm hiểu hôm qua - chúng ta sẽ không thể tạo ra xã hội mới. Xã hội chúng ta sống, với chiến tranh, vô đạo đức, với bạo lực, khủng bố, với bất ổn triền miên, do con người tạo ra dù chúng ta sống ở đây, Cận Đông, Viễn Đông, nó được cấu trúc, hợp lại bởi con người. Và trừ khi con người thay đổi tâm lý, tận gốc, sâu thẳm, xã hội không thể thay đổi. Họ thí nghiệm, như cộng sản đã làm, thay đổi hoàn cảnh, hy vọng qua đó thay đổi con người. Dĩ nhiên, không bao giờ được. Con người khắc phục hoàn cảnh, và v.v.., v.v..
4:29	So if one is at all serious, concerned with world events, with all the confusion and misery in which we all live, it becomes absolutely necessary to bring about a psychological revolution in ourselves. We said thought has created this mad, insane world. Thought thinks that it is rational, capable. In certain fields, in the technological, in the world of commerce and so on, there it is fairly rational. But psychologically it is totally irrational. Thought, as we said yesterday, is the outcome of memory, experience, knowledge. And we also said yesterday that thought is matter and whatever it creates must belong to that. And can that thought, which is limited as knowledge is always limited, can that thought bring about a radical change in itself? That's what we were talking about yesterday. And we should go much further into the problem.	Vậy nếu bạn thực nghiêm túc, quan tâm biến cố thế giới, với mọi rối loạn và đau khổ chúng ta đang sống, tất tuyệt đối cần thiết tạo ra cuộc cách mạng tâm lý trong chúng ta. Chúng ta nói suy nghĩ tạo ra thế giới điên loạn này. Suy nghĩ cho rằng nó hợp lý, có tài. Trong lĩnh vực nào, kỹ thuật, thế giới thương mại, v.v.. ở đó thì khá hợp lý. Nhưng tâm lý, nó hoàn toàn bất hợp lý. Suy nghĩ, như đã nói hôm qua, là kết quả của ký ức, kinh nghiệm, kiến thức. Và cũng đã nói hôm qua suy nghĩ là vật chất và gì nó tạo ra tất phải thuộc về đó. Và có thể nào suy nghĩ, giới hạn như kiến thức luôn giới hạn, suy nghĩ có thể thay đổi tận gốc trong chính nó? Đó là điều chúng ta đã nói hôm qua. Và chúng ta nên tìm hiểu sâu hơn vấn đề.
6:37	Also please bear in mind that we are talking over together. It is not the speaker talking and you listening but rather both of us exercising our brain, our capacities, our intellect if we are rational, think over this problem together. Which does not mean you accept what the speaker is saying but rather together, you and he, go into the matter. You know, it is an extraordinary thing in the Eastern religions doubt is encouraged - to doubt. In the Western religious world, faith is substituted for doubt. Do you understand what I am saying? So our minds are rather more inclined to accept than to examine. Our brain refuses to see something new because it is caught in the same old pattern. And we are going to examine that pattern because we are not advocating any faith, on the contrary. We are not saying that you must believe or not believe, we are not doing any kind of propaganda, it is all too silly in these matters.	Cũng xin nhớ rằng chúng ta cùng thảo luận. Không phải người nói nói và bạn nghe mà hơn thế cả chúng ta hoạt động não, khả năng, trí óc nếu chúng ta cùng suy nghĩ, cùng suy tư vấn đề. Không nghĩa là bạn chấp nhận gì người nói nói mà cùng nhau, bạn và anh ta, tìm hiểu vấn đề. Bạn biết, điều lạ lùng ở tôn giáo phương Đông nghi ngờ được khuyến khích - nghi. Thế giới tôn giáo phương Tây, tín ngưỡng được thay cho nghi. Bạn hiểu lời tôi không? Nên trí óc chúng ta nhiều khuynh hướng chấp nhận hơn xem xét. Não từ chối nhìn gì đó mới bởi nó kẹt trong khuôn cũ. Và chúng ta sẽ xem xét khuôn ấy bởi chúng ta không tán thành tín ngưỡng, mà ngược lại. Chúng ta không nói rằng bạn phải tin hay không tin, chúng ta không tuyên truyền gì, đó quá ngớ ngẩn trong vấn đề này.
8:50	So we are going together to examine the whole issue that is involved in our human existence. If I may suggest, please don't take notes. One can't pay attention while you are taking notes. Sorry! And please don't take photographs and tape recorders and all that kind of things because it disturbs others. So kindly refrain from doing all that kind of thing. I hope you don't mind. It's not a matter of copyright, or anything of that kind, it is merely for the convenience and the distraction that takes place when you are taking photographs and so on. What we are trying to do together is to examine what is going on now not only in the world but also in ourselves as we did in the last few talks.	Vậy chúng ta sẽ cùng xem xét toàn bộ vấn đề liên quan đến đời sống con người. Nếu được, tôi đề nghị đừng ghi chú. Bạn không thể chú tâm trong khi ghi. Xin lỗi! Và cũng đừng chụp ảnh hay ghi âm hay mọi việc có thể phiền người khác. Vậy vui lòng đừng làm những việc ấy. Tôi mong bạn không phiền. Đây không phải vấn đề bản quyền, hay gì loại đó, chỉ là để thuận tiện và sẽ xao lãng khi bạn chụp ảnh, v.v.. Điều chúng ta cố gắng cùng làm là xem xét việc đang xảy ra không chỉ thế giới mà cả trong chính mình như đã làm vài buổi qua.
10:16	So we are asking whether this pattern of existence in which the brain has established itself, seeking security, because that is the primary need for the brain to be completely secure. Whether that security is in an illusion or in some fanciful idea or some romantic concept, or in an image: spiritual, religious, and all that kind of thing, or the image that you have about your wife, or your husband, or your boy friend, or girl friend - you know all that business. So the brain is always trying to find security because it is only then that it can function somewhat skilfully. This pattern has been put together by desire, first by thought, by desire, through attachment, through greed. And though it is caught in fear it seems incapable of escaping from that or overcoming that, or being free from it. If you will kindly examine these three things together that is, desire, - though we examined together yesterday and in the previous talks the whole movement of thought - desire, greed, attachment, fear. That's the pattern in which we are caught. And is it possible to break this pattern? Please enquire together with the speaker. That is, let's think over the matter together. Not that I am explaining and you are accepting or you are rejecting and so on but that is the problem that confronts us.	Vậy chúng ta hỏi khuôn mẫu đời sống này mà chính não đã xây dựng lên, tìm kiếm an toàn, bởi cần thiết cơ bản cho não là hoàn toàn an ổn. Dù an ổn ấy là ảo tưởng hay ý niệm kỳ cục hay quan niệm tưởng tượng, hay hình ảnh: tâm linh, tôn giáo, và mọi việc ấy, hay hình ảnh mà bạn có về vợ, hay chồng, hay bạn trai, bạn gái - bạn biết mọi việc ấy. Vậy não luôn cố tìm an toàn bởi chỉ vậy nó mới có thể hoạt động cách nào đó khéo léo. Khuôn khổ ấy hợp lại bởi dục vọng, trước hết bởi suy nghĩ, bởi dục vọng, qua bám víu, qua tham lam. Và dù bị kẹt trong sợ hãi hình như nó không thể chạy trốn hay vượt qua, hay thoát khỏi đó. Nếu bạn chịu xem xét ba việc này cùng nhau tức là, dục vọng, - tuy đã cùng xem xét hôm qua và các buổi trước cả vận hành của suy nghĩ - dục vọng, tham, bám víu, sợ. Đó là khuôn chúng ta kẹt trong đó. Và có thể nào phá vỡ khuôn ấy? Hãy cùng tìm hiểu với người nói. Tức là, hãy cùng suy nghĩ vấn đề. Không phải tôi giải thích và bạn chấp nhận hay bạn chối bỏ, v.v.. mà đó là vấn đề đối mặt chúng ta.
13:27	Desire has created so many problems. Both sexual, various forms of objects towards which desire drives and desire to achieve success, desire to be better than somebody and so on and so on. This whole competitive existence of human beings. Perhaps competition is destroying the world: super powers, and so on, the importance given to success, to fulfilment, to achievement and so on. So we have to examine together the nature of desire. We are not saying you must suppress or fulfil desire, or evade, or overcome, but we are examining the whole momentum, the movement of desire. We are following each other?	Dục vọng tạo ra nhiều vấn đề. Cả tình dục, nhiều đối tượng mà dục vọng hướng tới và muốn thành công, muốn tốt hơn ai đó, v.v.. Toàn bộ cuộc sống đua tranh của con người. Có thể đua tranh phá huỷ thế giới: siêu quyền lực, v.v.. đặt quá quan trọng vào thành công, vào thoả mãn, đạt được, v.v.. Vậy phải cùng xem xét bản chất của dục vọng. Không nói bạn phải loại bỏ hay thoả mãn dục vọng, hay lẩn trốn, vượt qua, mà là xem xét toàn bộ đà, vận hành của dục vọng. Chúng ta theo kịp nhau không?
15:19	Religions - that is the institutionalised acceptance of some dogmas, rituals, images and so on - those religions have said, 'Desire must be suppressed. In order to serve God you must come without any desire'. I don't know if you have gone into it. We needn't go into that matter now. But we are not saying we must do that, we are examining. If we can understand the nature and the structure of desire, not verbally or intellectually, but actually, factually, then perhaps desire has its proper place. But now desire is so all consuming, instant fulfilment of desire, whether it is in meditation, whether it is in taking coffee, whether going somewhere or other, it must be fulfilled, it must be acted upon instantly. Restraint is looked down upon, is even denied. But we are saying, before we do anything about desire - whether it is right or wrong, whether it is noble or ignoble, whether it has a proper place in society and so on and so on - we must understand the nature of it. Right, sirs? Are we following each other? Good!	Tôn giáo - là sự chấp nhận bị thể chế hóa vài giáo điều, lễ lạy, hình ảnh, v.v.. - các tôn giáo nói, 'Dục vọng phải bị loại trừ. Để phụng sự Thượng đế bạn phải đến với vô dục'. Không biết bạn có tìm hiểu không. Chúng ta không cần tìm hiểu vấn đề này ngay. Nhưng không nói phải làm thế, chúng ta xem xét. Nếu có thể hiểu bản chất và cấu trúc dục vọng, không từ ngữ hay trí óc, mà thực tế, thực sự, thì có lẽ dục vọng có vị trí đúng. Nhưng dục vọng đốt cháy tất cả, thoả mãn dục vọng ngay, dù đó là thiền định, dù là uống cà phê, dù đi đâu đó hay gì khác, phải được thoả mãn, phải được hành động ngay. Kiềm chế bị xem nhẹ, thậm chí bị từ chối. Nhưng chúng ta nói, trước khi làm gì với dục vọng - dù nó đúng hay sai, dù nó quý hay tệ, dù nó có vị trí đúng trong xã hội, v.v.. - chúng ta phải hiểu bản chất nó. Phải không? Chúng ta theo kịp nhau không? Tốt! Dục vọng là gì?
17:37	What is desire? What is the root of it, not merely the objects of desire which vary according to our age, according to our circumstances, environment, pressure and so on, what is the root of desire, how does desire come into being and why does desire play such an extraordinary part in one's life? Right? Please, sirs, as we said, we are talking over together, seeing the nature of desire, not according to the speaker. As he pointed out earlier, we must have doubt. Doubt is a very cleansing thing. But also doubt must be kept on a leash as a dog is kept on a leash: you must let the dog go sometimes, run, but also we must keep it on a leash, occasionally. So in the same way doubt has an extraordinary quality of cleansing the mind, but also it must be kept on a leash.	Gốc là gì, không phải chỉ đối tượng của dục vọng nó thay đổi theo tuổi tác, theo hoàn cảnh, môi trường, áp lực, v.v.. gốc của dục vọng là gì, làm sao dục vọng có mặt và tại sao dục vọng giữ vai trò lạ lùng trong đời bạn? Phải không? Nào, như đã nói, chúng ta cùng thảo luận, nhìn bản chất của dục vọng, không theo người nói. Như hắn đã chỉ ra trước đó, chúng ta phải nghi. Nghi là vật tẩy sạch. Nhưng nghi cũng phải được cột dây như con chó được cột dây: đôi lúc bạn phải để nó đi, chạy, nhưng có lúc cũng phải giữ lại. Nên cũng vậy nghi có phẩm chất kỳ lạ tẩy sạch trí óc, nhưng cũng phải bị cột dây. Vậy chúng ta nói, hãy cùng thảo luận
19:20	So we are saying, together let us talk over the nature of desire, and find out its proper place. What is desire? How does it come into being with all of us, with the most highly sophisticated, educated intellectuals, with the ordinary person, and also with all those monks and saints who are consumed by desire? You may take a vow of celibacy, like the monks do all over the world, but desire is burning in them. So we must carefully examine this thing. Right, sirs?	bản chất dục vọng, và tìm ra vị trí đúng. Dục vọng là gì? Làm sao nó có mặt với mọi chúng ta, với người trí thức học hành cao nhất, với người bình thường, và cả với mọi thầy tu các thánh cũng bị dục vọng thiêu đốt? Bạn có thể nguyền trinh bạch, như các thầy tu khắp thế giới, nhưng dục vọng thiêu đốt bên trong. Nên chúng ta phải xem xét kỹ việc này. Phải không? Làm sao bạn tiếp cận vấn đề này?
20:49	How do you approach this problem? You understand? How do you, when you want to examine the nature of desire how do you look at it? You understand my question? How do you consider, or observe the movement of desire? If you are conditioned, your approach will naturally be partial. If you are enormously consumed by desire then it will also be very limited. But to examine the nature of it one must have somewhat a free mind. Right, sirs? So let's do it together.	Hiểu không? Làm sao, khi bạn muốn xem xét bản chất dục vọng làm sao bạn nhìn nó? Bạn hiểu câu hỏi không? Làm sao xem xét, hay quan sát vận hành của dục vọng? Nếu bạn bị qui định, tiếp cận bạn dĩ nhiên là thành phần. Nếu bạn bị dục vọng thiêu cháy thì nó cũng sẽ rất giới hạn. Nhưng để xem xét bản chất nó cách nào đó bạn phải có trí óc tự do. Phải không? Vậy hãy cùng làm. Không chỉ thấy bằng mắt
22:05	There is not only visual seeing that is, you see something very beautiful and the perception of it, the seeing of it creates a sensation. Right? There is sensation, contact - right? - the seeing, the sensation, the contact, then, what takes place after that? You understand my question, what I am saying? You see something, a woman, a man, a car, a picture, the seeing creates the sensation. Then the touching of it. Then what takes place? You are following this? Please follow it, otherwise I will be talking and you will merely be listening, which will lead us nowhere.	tức, bạn thấy gì đó rất đẹp và nhận thức nó, nhìn nó tạo cảm giác. Phải không? Cảm giác, tiếp xúc - phải không? - nhìn, cảm giác, tiếp xúc, rồi, điều gì xảy ra sau đó? Bạn hiểu câu hỏi, lời tôi nói không? Bạn nhìn gì đó, phụ nữ, đàn ông, xe hơi, ảnh, nhìn tạo ra cảm giác. Rồi chạm nó. Rồi gì xảy ra? Bạn theo kịp không? Hãy theo dõi, ngược lại tôi sẽ nói và bạn sẽ chỉ nghe, nó sẽ không đưa chúng ta đến đâu. Vậy dục vọng khởi chỗ nào?
23:41	So where does desire begin? Seeing, contact, sensation. Then thought creates the image and when thought has created the image through that seeing, sensation, contact, then thought creates the image, thought makes that desire to possess or not to possess. Right ? I wonder if you are following this. You see a shirt, or a suit, or a dress, a car, or a beautiful woman, or a man, whatever it is. There is the sensation, contact, then thought creates the image, you in that shirt, in that dress or in the car, at that moment desire is born. You are following all this? It is not what I am telling you you are discovering this for yourselves. Right? Are we going together?	Nhìn, chạm, cảm giác. Rồi suy nghĩ tạo hình ảnh và khi suy nghi tạo hình ảnh qua nhìn, cảm giác, chạm, suy nghĩ liền tạo ra hình ảnh, suy nghĩ gây ra muốn sở hữu hay không sở hữu. Phải không? Không biết bạn có theo kịp? Bạn nhìn áo sơ mi, hay côm lê, áo dài, xe hơi, hay phụ nữ đẹp, đàn ông, hay gì gì. Có cảm giác, tiếp xúc, rồi suy nghĩ tạo hình ảnh, bạn mặc sơ mi ấy, áo dài ấy hay trên xe, lúc ấy dục vọng được sinh ra. Bạn theo kịp hết không? Không phải tôi nói bạn nghe bạn khám phá cho chính mình. Phải không? Chúng ta cùng đi chứ? Vậy dục vọng sinh ra khi suy nghĩ tạo hình ảnh.
25:20	So desire is born when thought creates the image. When there is seeing, contact, sensation, then thought with its image sitting in the car, driving the car or wanting, you follow, the whole momentum takes place. Then arises the question - if you are interested in it - is it possible to see something - the sensation is natural, the contact is natural - but to see, when thought arises with its image, desire creates all kinds of complications. Right? I wonder if you are following all this. So the question is: is it possible for thought not to create the image at all? You understand? That is, seeing the car, the sensation, thought creating the image of you driving in that car, - the power, the position, you know all the fun of it - but before thought creates the image not to allow that image to be formed. I wonder if you are following this. Vous avez compris? Have you understood something at all? Are we moving together?	Khi có nhìn, tiếp xúc, cảm giác, rồi suy nghĩ với hình ảnh ngồi trên xe, lái xe hay muốn, theo nhé, toàn bộ đà ấy xảy ra. Rồi nảy lên vấn đề - nếu bạn thích thú - có thể nhìn vật gì - cảm giác là tự nhiên, tiếp xúc là tự nhiên - nhưng nhìn, khi suy nghĩ nảy lên với hình ảnh, dục vọng tạo ra mọi loại phức tạp. Phải không? Không biết bạn có theo kịp hết? Vậy câu hỏi là: có thể nào suy nghĩ không tạo hình ảnh gì hết? Hiểu không? Tức là, nhìn xe, cảm giác, suy nghĩ tạo hình ảnh bạn lái xe ấy, - sức mạnh, vị thế, bạn biết mọi trò vui - nhưng trước khi suy nghĩ tạo hình ảnh không để cho hình ảnh hình thành. Không biết bạn có theo kịp. Hiểu không? Bạn hiểu điều gì chứ? Chúng ta cùng đi chứ? Vậy chúng ta nói, kỷ luật không phải tuân thủ
27:23	So we are saying, discipline is not conformity - right? - but the very observation of the whole movement of desire creates its own order. Are you following all this? You do it now, as you are sitting there, watch your desire. You must have desire for something, even for heaven, for illumination, for beauty, for goodness, whatever it is. Observe how this desire comes into being. And the moment thought creates the image then there is the whole of that energy directed. You follow? I wonder, are you capturing something? So desire then does not make disorder as it is doing now. That is, then, in the understanding of the nature of desire, that very understanding is order in which there is no suppression, no conformity, no conflict. Have you understood any of this? Well, sirs, have some of you understood? Not understood. See how desire works for yourself? Then you will see that every form of controlling desire, suppressing desire, overcoming desire, ends. Because you see how desire comes into being and before it arises you are aware of the whole nature of the movement of desire. I wonder if you... Understand it, sir! I must talk to someone!	- phải không? - mà chính quan sát toàn bộ vận hành của dục vọng tạo ra trật tự riêng. Bạn theo kịp hết không? Bạn làm đi, khi bạn ngồi đó, nhìn dục vọng mình. Bạn phải có dục vọng gì đó, ngay cả thiên đàng, tỏ ngộ, vẻ đẹp, tốt lành, gì gì. Quan sát làm sao dục vọng ấy có mặt. Và khi suy nghĩ tạo hình ảnh liền có toàn bộ năng lực bị hướng dẫn. Kịp không? Không biết, bạn có nắm điều gì? Vậy dục vọng không làm rối loạn khi nó đang làm. Nghĩa là, khi thấu hiểu bản chất của dục vọng, thấu hiểu ấy là trật tự trong đó không có loại trừ, tuân theo, xung đột. Bạn hiểu điều gì chứ? Nào, vài bạn hiểu chứ? Không hiểu. Hãy nhìn dục vọng hoạt động cách nào? Bạn liền thấy mọi hình thức kiểm soát dục vọng, loại bỏ dục vọng, vượt qua dục vọng, chấm dứt. Bởi bạn thấy dục vọng có mặt cách nào và trước khi nó khởi bạn nhận ra toàn bộ bản chất vận hành của dục vọng. Không biết bạn... Hiểu đi! Tôi phải nói với ai đó! Vậy tham là một loại dục vọng.
30:24	So greed is a form of desire. Greed is encouraged by all the industrialists, by the commercial, you know all that business, it's encouraged. And that is becoming an immense problem in this world. Materialism is part of this greed.	Tham được cổ vũ bởi các nhà kỹ nghệ, bởi thương mại, bạn biết mọi việc ấy, nó được cổ vũ. Và nó trở thành quá lớn trên thế giới. Chủ nghĩa duy vật là thành phần của tham. Rồi từ đó chúng ta có thể đi đến vấn đề bám víu.
31:06	Then from that we can move to the question of attachment. Most of us are attached to something or other. It may be a piece of property, old furniture, or a picture, or an idea, or a belief, or an experience. Watch yourself, please. You know you are attached to something or to a person, to some experience that one has had. Where there is attachment... - please listen, just observe the consequence of attachment, we are not saying you mustn't be attached just observe the nature of attachment - and then out of that observation comes right action with regard to attachment. If you are attached to a belief, what is the nature of that belief, who has created the belief? You understand? You are attached to a religious concept, a religious image, or to a person. What is implied in that attachment? First, please just listen. You understand? Just listen, then we can move together. You know you are attached to something, why? Is it that you are lonely? Is it, by being attached to something you feel sufficient in yourself? Is it that if you are not attached to anything you feel completely isolated, empty? Is it being attached to a person gives you comfort, security, a sense of identification? The consequences of all that is the loss of it, the fear of losing it, jealousy, anxiety, hatred, the sense of being deeply wounded. So attachment will inevitably lead to all this. Right?	Đa số chúng ta bám víu việc này khác. Có thể là một tí của cải, nội thất cũ, hay bức tranh, hay ý niệm, hay niềm tin, kinh nghiệm. Hãy quan sát bạn đi. Bạn biết bạn bám víu vào gì đó hay người nào, vào vài kinh nghiệm bạn đã có. Nơi đâu có bám víu... - nghe nhé, chỉ quan sát hậu quả của bám víu, chúng ta không nói bạn không nên bám víu chỉ quan sát bản chất của bám víu - và từ quan sát ấy hành động đúng đối với bám víu, đến. Nếu bạn bám víu vào niềm tin, bản chất của niềm tin là gì, ai tạo ra niềm tin? Hiểu không? Bạn bám víu vào quan niệm tôn giáo, hình ảnh tôn giáo, hay một người. Cái gì ẩn trong bám víu ấy? Trước hết, chỉ nghe. Hiểu không? Chỉ nghe, rồi có thể cùng đi từ đó. Bạn biết bạn bám víu điều gì, tại sao? Có phải bạn cô đơn? Có phải, bởi bám víu gì đó bạn thấy đầy đủ trong bạn? Có phải bởi nếu bạn không bám víu gì bạn thấy hoàn toàn cô độc, trống vắng? Bám vào một người nó làm bạn dễ chịu, an toàn, cảm giác đồng hóa? Hậu quả của mọi cái đó là mất nó, sợ mất nó, ghen tị, lo âu, thù hận, cảm giác bị thương nặng nề. Vậy bám víu tất dẫn đến đó. Phải không? Người nói đang giải thích nó
34:41	Now when the speaker explains all this is it an idea or an actuality? You understand what I am saying? Have you formed an idea of attachment or you actually see for yourself that you are attached? And see for yourself the consequences of it? And so it is not an idea which you accept but you are observing the movement of attachment. Right? Now, what will you do about it? You understand my question? When you have observed the nature of attachment, how thought creates the image about a person and is attached to that image. Right? And to the person. The image is far more important than the person. I wonder if you are following all this? So can attachment with all the consequences which brings great conflict, misery, confusion, antagonism, can all that end?	nó là ý niệm hay thực tế? Bạn hiểu lời tôi không? Bạn có hình thành ý niệm về bám víu hay bạn thực thấy cho bạn rằng bạn bám víu? Và thấy cho bạn hậu quả của nó? Và vậy nó không là ý niệm bạn chấp nhận mà là bạn quan sát vận hành của bám víu. Phải không? Giờ, bạn sẽ làm gì nó? Bạn hiểu câu hỏi không? Khi bạn quan sát bản chất của bám víu, làm sao suy nghĩ tạo hình ảnh về một người và bám vào hình ảnh ấy. Phải không? Và vào một người. Hình ảnh quá quan trọng hơn người. Không biết bạn có theo kịp hết? Vậy có thể nào bám víu với mọi hậu quả nó đem đến bao xung đột, khổ đau, rối loạn, đối nghịch, có thể chấm dứt hết? Rồi gì xảy ra khi bạn chấm dứt bám víu?
36:37	Then what takes place when you end attachment? You are following? Please, sir. You understand my question? You are attached, you know, you have intellectually or actually observed the consequences of attachment, with its conflict, fear and so on. Is it an action of will to say, 'I will end attachment'? Or you have an insight into attachment? If you have an insight into attachment because you see the whole movement of it then there is an ending of it. Not that you are attached to something else. You understand? One may be attached to that person or that idea and letting that attachment go and be attached to another person, another idea. We are talking of the ending of all attachment which brings enormous psychological conflict. Have you the insight into it, and therefore end it? Then what takes place? When you end something - you understand? - when you stop drinking, if you do, or when you stop smoking or any of those things both physically and psychologically, what happens? Sirs... You want me to tell you? You see, that is the danger. That's how you create authority, dependence on another. Whereas if you discover for yourself when you end an attachment completely what is the state of the mind that has been caught in the pattern and in the movement of that attachment. What happens to the mind? Something totally new takes place, doesn't it? You have broken the pattern of attachment therefore naturally something other than this pattern comes into being. Bene? Are you doing this? You see you are all so frightened. That is the root of it.	Kịp không? Nào. Bạn hiểu câu hỏi không? Bạn bám víu, bạn biết, bạn bằng trí óc hay thực sự quan sát hậu quả của bám víu, với xung đột, sợ hãi, v.v.. Phải hành động ý chí nói, 'tôi sẽ chấm dứt bám víu'? Hay bạn tỏ suốt bám víu? Nếu bạn tỏ suốt bám víu bởi bạn thấy cả vận hành nó thì nó chấm dứt. Không phải bạn bám vào gì khác. Hiểu không? Bạn có thể bám vào người hay ý niệm kia và bỏ bạm víu ấy đi rồi bám vào người khác, ý niệm khác. Chúng ta nói về chấm dứt mọi bám víu nó đem đến xung đột tâm lý lớn lao. Bạn có tỏ suốt nó, và vì vậy chấm dứt nó? Rồi gì xảy ra? Khi bạn chấm dứt gì - bạn biết không? - khi bạn bỏ rượu, nếu bạn làm, hay bạn bỏ hút thuốc hay gì đó cả vật lý và tâm lý, gì xảy ra? Bạn... Bạn muốn tôi nói à? Bạn xem, nguy hiểm đó. Đó là cách bạn tạo uy quyền, lệ thuộc kẻ khác. Trong khi nếu bạn khám phá cho mình khi bạn chấm dứt bám víu hoàn toàn cái gì là trạng thái trí óc bị kẹt trong khuôn và trong vận hành của bám víu ấy. Gì xảy ra với trí óc? Điều hoàn toàn mới xảy ra, phải không? Bạn đã phá vỡ khuôn bám víu vì vậy tự nhiên gì đó khác với khuôn ấy có mặt. Đúng không? Bạn đang làm chứ? Bạn xem bạn đều sợ hãi. Đó là gốc rễ nó. Vậy phải xem xét sợ là gì.
40:27	So we have to examine what is fear. You are interested in all this? Yes? Not casually, sitting under the trees on a lovely morning and looking at the leaves, the light on the leaves and so on, enjoying it, and those mountains behind. We are saying something very, very serious, you can't play with this kind of thing. Because it will radically transform your way of living. And if you don't want to be radically transformed don't listen to all this. Probably you are not, anyhow. But if you are serious you may be listening. So we are not entertaining you intellectually, emotionally, or romantically. This is a very, very serious matter of life.	Bạn thích chứ? Có không? Không phải vô tình, ngồi dưới tàng cây buổi sáng đáng yêu và nhìn lá, ánh sáng trên lá v.v.., vui thích, và rặng núi đàng xa. Chúng ta nói điều rất nghiêm túc, bạn không thể đùa với việc này. Bởi nó sẽ chuyển hóa tận gốc lối sống bạn. Và nếu bạn không muốn thay đổi tận căn thì đừng nghe hết. Tuy, có thể là không. Nhưng nếu nghiêm túc bạn có thể nghe. Vậy chúng ta không giải trí bạn về trí óc, cảm xúc, hay tưởng tượng. Đây là vấn đề rất nghiêm túc của đời sống. Vậy chúng ta đã nói:
42:02	So we have said: desire, greed, attachment is part of our life, daily struggling, conflict, occasionally happy, life. And now, let's examine together, and I mean together, what is fear, why we are so frightened. And this problem of fear has not been solved at all though we have lived thousand, million years. We are still carrying on in the same old pattern of fear. So what is fear? Isn't one afraid of letting go of attachment? Whether the attachment to a person, belief, a concept: the communists have created a concept and if you talk to a communist, a card-carrying communist, he is afraid to let that pattern go, he won't think of anything anew. Right? Or talk to a very practising Catholic, or a Protestant or any Hindu, Buddhist, it is the same thing. They are afraid. Because in that pattern, in a conclusion, in a belief there is security, there is a sense of stability, strength. Whether that idea, that image, that concept be an illusion, that very illusion gives you security. In attachment there is a certain sense of well-being, safe. Right, sirs?	dục vọng, tham, bám víu là một phần đời sống, đời sống hàng ngày, tranh đấu, xung đột, hiếm khi vui. Và giờ, hãy cùng xem xét, và tôi nói cùng nhau, sợ là gì, tại sao chúng ta quá sợ. Và vấn đề sợ ấy không được giải quyết dù chúng ta đã sống hàng ngàn, triệu năm. Chúng ta cứ tiếp tục khuôn sợ hãi cũ. Vậy sợ là gì? Không phải bạn sợ bỏ bám víu sao? Dù bám víu vào người, niềm tin, quan niệm: cộng sản đã tạo ra quan niệm và nếu nói với người cộng sản, đảng viên cộng sản, hắn sợ bỏ khuôn ấy, hắn sẽ không nghĩ về gì mới. Phải không? Hay nói với người Cơ đốc tích cực, hay Tin lành hay Hin đu, Phật giáo, cũng như nhau. Họ sợ. Bởi trong khuôn ấy, trong kết luận, niềm tin có an toàn, có cảm giác ổn định, mạnh mẽ. Dù ý niệm, hình ảnh, quan niệm ấy là ảo tưởng, chính ảo tưởng ấy cho bạn an toàn. Trong bám víu có cảm giác khoẻ mạnh, an toàn. Phải không? Chúng ta không phân tích,
45:10	We are not analysing, we are merely observing the movement of fear which is totally different from analysis. I know there are a great many analysts here, they think I don't understand, I am a bit peculiar in this matter, rather conditioned, peculiar, rather crazy. I have met many of them, I know them. So we are not analysing, I want to make this perfectly clear. Because analysis implies the exercise of thought. Thought is partial, limited, because all knowledge is limited and always living within the shadow of ignorance. And analysis is a process of exercising knowledge that has been acquired, and operating from that knowledge. We are saying quite the contrary: observation is entirely different from analysis. Just to observe the nature of fear. So it becomes very important to understand what is observation, observation which is not - let me repeat it a thousand times - not analysis.	chúng ta chỉ quan sát vận hành của sợ nó hoàn toàn khác với phân tích. Tôi biết có nhiều nhà phân tích ở đây, họ nghĩ tôi không hiểu, tôi hơi kỳ cục trong vấn đề này, khá qui định, kỳ quặc, hơi khùng điên. Tôi đã gặp nhiều người, tôi biết họ. Vậy chúng ta không phân tích, tôi muốn rõ ràng việc này. Bởi phân tích hàm ý thực hành suy nghĩ. Suy nghĩ là thành phần, giới hạn, bởi mọi kiến thức là giới hạn và luôn sống trong bóng mờ ngu dốt. Và phân tích là tiến trình thực hành kiến thức đã đạt được, và hoạt động từ kiến thức ấy. Chúng ta nói hoàn toàn ngược lại: quan sát hoàn toàn khác với phân tích. Chỉ quan sát bản chất của sợ. Nên rất quan trọng khi thấu hiểu quan sát là gì, quan sát không phải - để tôi lặp lại ngàn lần - không phải phân tích. Vậy quan sát là gì?
47:16	So what is observation, to observe? To observe that thing without naming that thing because the moment you have named that thing as a tree you are observing it with a word, with a concept, with an image. Go into it, sir, with me for a moment. But to observe that thing without the word, if you can do it. And that is comparatively easy. But to observe psychologically your reactions, all that goes on inwardly, just to observe it without saying it is good, or bad, this is hate, this is wrong, this is right, without any movement of thought, just to observe. Right? So we are observing the reaction which we call fear. Fear that comes into being when you feel that it is necessary not to be attached, whatever it is. Then the immediate reaction is fear. Because in attachment you have found security, safety, a sense of protection, and, with the ending of that, there is this quivering of what is going to happen. Can I tell my wife, or my husband, or boy or whatever it is, I am not attached? What will she do, or he do? You understand what I am saying?	Quan sát vật gì mà không đặt tên bởi lúc bạn đặt tên vật đó là cây bạn đang quan sát với chữ, với quan niệm, hình ảnh. Tìm hiểu nó với tôi một chút. Nhưng quan sát vật mà không chữ nghĩa, nếu bạn có thể làm. Và đó tương đối dễ. Nhưng quan sát về tâm lý phản ứng bạn, mọi xảy ra bên trong, chỉ quan sát nó mà không nói nó tốt hay xấu, nó là hận thù, nó đúng, nó sai, không vận hành suy nghĩ, chỉ quan sát. Phải không? Vậy chúng ta quan sát phản ứng gọi là sợ. Sợ có mặt khi bạn cảm thấy cần thiết không bám víu, gì gì. Liền phản ứng ngay là sợ. Bởi khi bám víu bạn tìm thấy an toàn, an ổn, cảm giác bảo vệ, và, với chấm dứt nó, có sự run rẩy về việc sẽ xảy ra. Tôi có thể nói với vợ, chồng, con trai, hay gì gì, tôi không bám víu? Cô, hay anh ta sẽ làm gì? Bạn hiểu lời tôi không? Vậy chúng ta cùng xem xét... - quan sát, xin lỗi -
49:25	So we are now examining together... - observing, sorry - we are observing the nature and the movement of fear. That means your mind is free from all analytical conditioning. Right? Is it free? Or you hold that back - the analytical process - and you say, 'Well, I'll observe without analysis'. That can't be done. That's only playing games. To observe, the whole sense of analytical conditioning must end otherwise you cannot observe properly, accurately. Because all our education, all our conditioning is to analyse, see the cause, see the effect, try to change the effect and so on and so on. Only analysis is much more complex than that but I am putting it very briefly, rather insufficiently. But to observe is much more arduous than analysis. To observe your wife or your husband or your boy, or whatever it is without the image that you have created about that person. You understand my question? Each one of us has an image about the person with whom we live. And in that image there is security. But that image is not the actual person. How that image is created, whether that image can end is a different problem. Which is, that image is created by thought, by constant interaction, and with that image we live. And so the image and the actuality are two different things. Right? And so there is conflict, obviously. It's struggle between two people, man, woman, or wife and so on and so on, constant struggle, conflict between two people because they live on images. When there is no image perhaps there will be love, compassion, affection, care.	chúng ta quan sát bản chất và vận hành của sợ. Nghĩa là trí óc thoát mọi qui định phân tích. Phải không? Thoát chứ? Hay bạn giữ lại - tiến trình phân tích - và nói, 'À, tôi sẽ quan sát không phân tích'. Đó không thể được. Đó chỉ là trò chơi. Quan sát, cả cảm giác qui định phân tích phải chấm dứt ngược lại bạn không thể quan sát đúng, chính xác. Bởi mọi giáo dục, mọi qui định là phân tích, nhìn nguyên nhân, nhìn hậu quả, cố gắng thay đổi hậu quả, v.v.. Chỉ phân tích thì quá phức tạp hơn thế nhưng tôi nói gọn, không đầy đủ lắm. Nhưng quan sát thì quá gay go hơn phân tích. Quan sát vợ hay chồng hay con trai, hay gì gì mà không hình ảnh bạn tạo ra về người đó. Bạn hiểu vấn đề không? Mỗi chúng ta có hình ảnh về người sống cùng. Và trong hình ảnh ấy có an toàn. Nhưng hình ảnh không phải người thật. Làm sao hình ảnh được tạo ra xem hình ảnh có thể chấm dứt là vấn đề khác. Nghĩa là, hình ảnh tạo bởi suy nghĩ, bởi tương tác liên miên, và chúng ta sống với hình ảnh. Và vậy hình ảnh và thực tế là hai việc khác nhau. Phải không? Vậy nên có xung đột, dĩ nhiên. Tranh đấu giữa hai người, nam, nữ, hay vợ, v.v.. tranh đấu triền miên, xung đột giữa hai người bởi họ sống bằng hình ảnh. Khi không có hình ảnh có lẽ sẽ có yêu thương, tình thương, yêu mến, chăm sóc. Vậy hãy cùng quan sát bản chất của sợ hãi.
53:29	So let us together observe the nature of fear. Why after millions and millions of years we have not resolved that problem. You understand my question, sir? Why? We have resolved many problems outwardly in the world, in the environment and so on but fear is not out there but in us. It is a psychological reaction and why haven't we, with all our cunning, with all our knowledge, with all our experience, resolved this problem of fear completely? Is it we have never looked at ourselves but always relied on others to tell us what we are? You understand? We have never looked at ourselves actually what we are. Not according to philosophers, psychologists, and the experts, because they themselves have never looked at themselves. They have ideas about themselves. Is it that we have never observed ourselves as we observe ourselves in a mirror? The mirror, if it is a clean mirror, then it doesn't distort, it shows exactly what you are, what your face is like. But to so observe ourselves without any distortion demands that you look without any motive, without any desire, without any pressure, just to watch, just to observe. So similarly, we are going to observe the movement of fear.	Tại sao sau hàng triệu, triệu năm chúng ta không giải quyết vấn đề. Bạn hiểu câu hỏi không? Tại sao? Chúng ta giải quyết nhiều vấn đề thế giới bên ngoài, môi trường, v.v.. nhưng sợ không ở ngoài kia mà trong chúng ta. Nó là phản ứng tâm lý và tại sao chúng ta, với mọi khôn khéo, mọi kiến thức, mọi kinh nghiệm, không giải quyết vấn đề sợ hãi triệt để? Có phải chúng ta không hề nhìn chính mình mà luôn dựa vào kẻ khác bảo chúng ta là gì? Bạn hiểu không? Chúng ta không hề nhìn chính mình thực sự chúng ta là gì. Không phải theo triết gia, nhà tâm lý, hay chuyên gia, bởi chính họ, họ không bao giờ nhìn họ. Họ có ý niệm về chính mình. Có phải chúng ta không hề quan sát mình như chúng ta quan sát mình trong gương? Chiếc gương, nếu là gương sáng, thì không méo mó, hiện ra chính xác bạn là gì, mặt bạn ra sao. Nhưng để quan sát mình mà không méo mó đòi hỏi bạn nhìn không có thôi thúc, không dục vọng, không áp lực, chỉ nhìn, chỉ quan sát. Cũng vậy, chúng ta sẽ quan sát vận hành của sợ hãi. Hầu hết chúng ta sợ.
56:42	Most of us are afraid. We are not talking about physical fears, that is also involved, losing a job, you know all that, not having employment, not having enough money, having had pain, physical pain, fear of having the pain again. So there are all the physical fears. And it is much more important to understand first the psychological fears because then perhaps we can do something about physical fears more sanely, rationally. Right? May we proceed? We are doing it together, you are not listening to me. We are together observing this extraordinary thing called fear which man has carried for a million years. And the speaker says it can be ended completely psychologically, all fear, if you have the capacity to observe this fear. Not direct it, not say, 'I mustn't have it, or I must have it, I must...' - you know, all that.	Chúng ta không nói sợ vật lý, cũng bao gồm, mất việc, bạn biết cả, không việc làm, không đủ tiền, đau đớn, đau vật lý, sợ bị đau lại. Vậy có tất cả sợ hãi vật lý. Và vô cùng quan trọng là thấu hiểu sợ hãi tâm lý trước bởi chúng ta có thể làm gì đó với sợ vật lý tỉnh táo, hợp lý hơn. Phải không? Tiếp tục chứ? Chúng ta cùng làm, bạn không chỉ nghe tôi. Chúng ta cùng quan sát vật lạ lùng gọi là sợ hãi mà con người đem theo cả triệu năm. Và người nói nói nó có thể chấm dứt hoàn toàn tâm lý, mọi sợ hãi, nếu bạn có khả năng quan sát sợ ấy. Không hướng nó, không nói, 'không nên có, hay phải có nó, tôi phải...' - bạn biết, mọi thứ. Sợ là gì?
58:24	What is fear? Is fear time? You understand? Time being that which has happened yesterday and that which might happen tomorrow - you understand? - which is time. Is that the cause of fear? Go into it slowly, let's go into it slowly. Because when we have finished observing fear this morning it must end so completely that you have no psychological fears at all. Then you are a rational, sane human being.	Sợ là thời gian? Hiểu không? Thời gian là việc xảy ra hôm qua và có thể xảy ra ngày mai - hiểu không? - là thời gian. Nó là nguyên do của sợ? Tìm hiểu chậm, hãy tìm hiểu từ từ. Bởi khi bạn quan sát xong sợ hãi sáng nay nó phải chấm dứt hoàn toàn bạn không còn sợ tâm lý gì cả. Rồi bạn là con người hợp lý, tỉnh táo. Sợ là vận hành suy nghĩ?
59:34	Is fear a movement of thought? You understand? That is, there has been fear in the past, there is the memory of that, the remembrance of that and the remembrance is a movement of thought. Right? Which again is the movement of knowledge. Right? And this knowledge is stored up in the brain and this knowledge is 'me' - right? When I say I am attached to you, I am attached to you because you are the audience and I derive great pleasure from it because I can talk to you, fulfil myself, all that nonsense. And that gives me a great sense of fulfilling. So thought has experienced this sense of power. That thought then says, 'If I let this go I am frightened, I am nothing'. Right? So is fear the cause of 'me', I? Go into it, sirs. This is a very serious thing we are saying. As long as there is this central entity with its self-centred activity, which is: desire, attachment, greed, you will always have fear. Right?	Hiểu không? Tức là, có sợ trong quá khứ, có ký ức về nó, nhớ lại nó và nhớ lại là vận hành suy nghĩ. Phải không? Nó lại là vận hành của kiến thức. Phải không? Và kiến thức được lưu trong não và kiến thức ấy là 'tôi' - phải không? Khi tôi nói tôi bám vào bạn, tôi bám vào bạn bởi bạn là thính giả và tôi rút ra thú vui lớn từ đó bởi tôi có thể nói với bạn, thoả mãn tôi, mọi vô nghĩa. Và nó cho tôi cảm giác thoả mãn lớn lao. Vậy suy nghĩ trải qua cảm giác quyền lực. Suy nghĩ liền nói, 'Nếu bỏ nó đi tôi sợ, tôi không là gì'. Phải không? Vậy sợ là nguyên nhân của 'tôi', tôi? Tìm hiểu đi. Chúng ta nói việc này rất nghiêm túc. Bao lâu còn thực thể trung tâm với hoạt động vị kỷ, nó là: dục vọng, bám víu, tham, bạn sẽ luôn có sợ hãi. Phải không? Vậy khi bạn hiểu hết, không phải chữ nghĩa, ý niệm,
1:02:28	So when you understand all this, not words, not ideas, not through the intellect - intellect has its place. This understanding is to see totally this whole fabric. That means to have immediate insight into the nature of fear. Then perhaps only there will be love. Fear and love cannot go together. You see what we have done? We know that very well, consciously or even unconsciously, we know that. But, as we haven't resolved that problem between human beings we say, 'Let's love God.' You understand, sirs, how you have transferred that which must exist between human beings - and that can only exist when there is no fear - we have transferred that love to some object created by thought and we are satisfied with that. Because it's very convenient, that. We can keep ourselves individual, self-centred, anxious, frightened, greedy, attached, and talk about love of God which is sheer irrational nonsense.	không qua trí óc - trí óc có vị trí nó. Thấu hiểu là thấy toàn bộ cả cơ cấu ấy. Đó nghĩa là tỏ suốt ngay bản chất của sợ hãi. Rồi chỉ vậy mới có yêu thương. Sợ hãi và yêu thương không thể cùng đi. Bạn xem chúng ta đã làm gì? Chúng ta biết rõ, hữu thức hay cả vô thức, chúng ta biết nó. Nhưng, khi không giải quyết vấn đề giữa con người, chúng ta nói, 'Hãy yêu Thượng đế.' Bạn biết, làm sao bạn chuyển tải cái phải có mặt giữa con người - và nó chỉ có mặt khi không có sợ hãi - chúng ta chuyển tải yêu thương đến vật tạo bởi suy nghĩ và chúng ta thoả mãn việc ấy. Bởi nó rất dễ chịu, việc ấy. Chúng ta có thể cứ cá nhân, vị kỷ, lo âu, sợ, tham, bám víu, và nói về yêu Thượng đế nó đúng là phi lý vô nghĩa. Vậy cuối buổi cùng nói chuyện sáng nay
1:04:38	So at the end of our talking together this morning as two friends, who are involved with this problem, who are concerned with the social order, which is disorder and seeing that there must be a transformation in oneself before society can be changed. They are talking over together this problem of desire, greed, attachment and fear. That's the pattern in which we have lived. In that pattern we have found great security. And in that pattern there is fear. And seeing that totally is to have an insight into it. And when you have an insight the whole problem is completely changed, broken. Can we say that to ourself, honestly, that we have broken this pattern of fear? When you walk out of this place, to be free of this thing. Then you become a rational, sane, human being. Unfortunately we are not that now.	như hai người bạn, có liên quan vấn đề này, có quan tâm đến trật tự xã hội, là vô trật tự và thấy rằng phải có chuyển hóa trong chính bạn trước khi xã hội có thể thay đổi. Họ cùng thảo luận về vấn đề dục vọng, tham, bám viu và sợ hãi. Đó là khuôn chúng ta sống. Trong khuôn ấy chúng ta thấy rất an toàn. Và trong khuôn ấy có sợ hãi. Và thấy rõ nó là phải tỏ suốt nó. Và khi bạn tỏ suốt, thì toàn bộ vấn đề hoàn toàn thay đổi, vỡ tan. Có thể chân thành nói với chính mình rằng chúng ta phá vỡ khuôn ấy? Khi bạn ra khỏi đây, là lìa bỏ việc này. Rồi bạn thành con người tỉnh táo, hợp lý. Bất hạnh thay chúng ta không là vậy. Mấy giờ rồi? Q: Một giờ kém hai mươi.
1:07:02	What time is it, sir?	K: Một giờ kém hai mươi? Xin lỗi giữ bạn quá lâu.
1:07:05	Q:Twenty to one.
1:07:07	K:Twenty to one? Sorry to keep you so long.