Krishnamurti - Thiền định là gì?

Krishnamurti Subtitles

SD70T4 - Thiền định là gì?
Buổi nói chuyện thứ tư
San Diego State College, California, USA
9 tháng tư 1970

0:15	Krishnamurti: We were going to talk over together this evening – what is meditation? But before we go into that, which is really quite a complex and intricate problem, we ought to be, it seems to me, very clear, what it is we are after. We are always seeking something, especially those who are religiously minded, and even the scientist, seeking has become quite an issue – seeking. What are we seeking? I think this must be very clearly and definitely understood	Chiều nay chúng ta sẽ cùng thảo luận - thiền định là gì? Nhưng trước khi tìm hiểu, là vấn đề thực sự rất phức tạp và rắc rối, tôi nghĩ, chúng ta phải hiểu rõ mình tìm kiếm gì. Chúng ta luôn tìm kiếm điều gì, đặc biệt... người có đầu óc tôn giáo, và ngay cả nhà khoa học, tìm kiếm trở thành giải pháp - tìm kiếm. Chúng ta tìm gì? Tôi nghĩ việc này phải được hiểu... rõ và xác định trước khi chúng ta đi sâu,
1:33	before we go into this, into what is meditation and why one should meditate at all. And what is the use of meditation, where does it get you? Before we go into that, we must be clear what it is that we are seeking, each one of us. And the word search, seek, run after, search out, implies, doesn’t it, that we already know more or less what we are after. When we say we are seeking truth or we are seeking God if we are religiously minded, or we are seeking a perfect life, and so on, we must already have in our mind a pattern or an image or an idea of what it is. And to find it after seeking it we must already know its contours, its colour, its substance.	thiền định là gì và tại sao bạn phải thiền định. Và thiền định để làm gì? ở đâu bạn có nó? Trước khi tìm hiểu, chúng ta phải rõ mình tìm kiếm gì, mỗi người chúng ta. Và chữ tìm, kiếm, đuổi theo, tìm ra, hàm ý, phải không, ít nhiều đã biết chúng ta tìm gì. Khi nói tìm kiếm chân lý hay Thượng đế, nếu có đầu óc tôn giáo, hay tìm đời sống hoàn hảo, v.v.. chúng ta phải đã có trong trí khuôn mẫu hay hình ảnh hay ý niệm nó là gì. Và để thấy nó sau khi tìm chúng ta phải đã biết đường nét, màu sắc, chất liệu.
3:27	So in seeking, is there not implied in that word, that we have lost something and we are going to find it. And when we find it we shall be able to recognise it, which means you’ve already known it – all that you have to do is to go after, search out. And so, the first thing to realise is not to seek, because what you seek is predetermined, what you wish; if you are unhappy, lonely, in despair, you’ll search out, hope, companionship, something that’ll sustain you, and you’ll find it, inevitably.	Vậy tìm kiếm, không phải ẩn trong chữ ấy, rằng chúng ta đã mất điều gì và đi tìm nó sao? Và khi thấy nó chúng ta sẽ có thể nhận ra, tức là bạn đã biết nó - mọi việc bạn phải làm là tìm kiếm, tìm ra. Và, điều đầu tiên phải nhận ra là không tìm, bởi cái bạn tìm được xác định trước, cái bạn muốn; nếu bạn bất hạnh, cô đơn, nản lòng, bạn sẽ tìm hy vọng, bè bạn, điều gì sẽ chống đỡ bạn, và bạn tìm nó, chắc chắn.
4:45	So in meditation, every form of search must come to an end. And, as we said when we last met here, that one must lay the foundation, the foundation of order, which is righteousness, not respectability. The social morality is no morality at all, but morality, order, virtue that comes out of understanding what is disorder, is quite a different thing. And we said, disorder must exist as long as there is conflict, both outwardly and inwardly.	Nên trong thiền định, mọi hình thức tìm kiếm phải chấm dứt. Và, như đã nói trong lần gặp vừa rồi, rằng bạn phải đặt nền móng, nền móng trật tự, tức là đúng đắn, không phải kính trọng. Đạo đức xã hội không có đạo đức, nhưng đạo đức, trật tự, đức hạnh đến từ thấu hiểu vô trật tự là gì, là điều hoàn toàn khác. Và đã nói, vô trật tự phải hiện diện bao lâu còn xung đột, cả trong lẫn ngoài.
6:05	And to bring about order is to understand disorder. And therefore, order is not according to a blueprint, according to some authority, or your own particular experience. And how does this order come about must be, obviously, without effort, because effort distorts.	Và để tạo ra trật tự phải thấu hiểu vô trật tự. Và vì vậy, trật tự không theo kế hoạch nào, không theo uy quyền nào, hay kinh nghiệm riêng. Và làm sao trật tự ấy hiện ra, dĩ nhiên phải không cố gắng, bởi cố gắng làm méo mó.
6:52	Are we communicating with each other? Because we are talking about something very, very difficult, how to bring about order without control. And that order can only exist when we understand disorder – the origin, how this disorder comes into being, which is conflict, which is in ourselves, to understand it, not to overcome it, not to throttle it, not to suppress it, but to observe it. And to observe without any distortion, without any choice, without any compulsive, directive impulse, is quite an arduous task.	Chúng ta trau đổi nhau chứ? Bởi chúng ta nói về điều rất, rất khó, làm sao tạo ra trật tự mà không kiểm soát. Và trật tự chỉ có thể hiện diện khi hiểu vô trật tự - nguồn gốc, làm sao vô trật tự có mặt, là xung đột, trong chúng ta, thấu hiểu nó, không đánh bại nó, không đàn áp nó, không loại trừ nó, mà quan sát nó. Và quan sát mà không bóp méo, không chọn lựa, không ép buộc, thôi thúc hướng dẫn, là việc hết sức khó khăn.
7:45	Therefore order, which is virtue, comes about without any effort when there is the understanding of disorder. And control implies either suppression or rejection, exclusion, and a division between the controller and the thing to be controlled, and therefore conflict. So if one understands this whole business, control and choice come totally to an end. As we explained, control implies division, by the one who controls and the thing that is to be controlled. And in this division there is conflict, there is distortion. And when you really understand this, that the controller is the controlled, then conflict and control in every form comes to an end, which is the ending of division and therefore comprehension, understanding. When there is understanding of ‘what is’, then there is no need for control. So there are these two essential things that must be completely understood if we are to go into the question of what is meditation – order, with the understanding of what is disorder, and control, with all its implications, of its duality, contradictory, contradiction. And, as we explained the other day, the observer is the observed, the one who is angry and tries to get rid of anger is anger himself. And when he divides himself from anger or from jealousy or from despair or from the desire to fulfil, there must be contradiction and therefore conflict and therefore distortion. Right?	Vì vậy trật tự, là đức hạnh, hiện ra không cố gắng nào... khi có thấu hiểu vô trật tự. Và kiểm soát hàm ý loại trừ hay loại bỏ, ngăn chận, và phân chia giữa người kiểm soát và vật bị kiểm soát, và vậy là xung đột. Vậy nếu bạn hiểu toàn bộ công việc, kiểm soát và lựa chọn hoàn toàn chấm dứt. Như đã giải thích, kiểm soát hàm ý phân chia, bởi người kiểm soát và vật bị kiểm soát. Và trong phân chia có xung đột, có méo mó. Và khi bạn thực sự hiểu nó, rằng người kiểm soát là vật kiểm soát, thì xung đột và kiểm soát mọi hình thức chấm dứt, tức là chấm dứt phân chia... và thế là nhận ra, thấu hiểu. Khi có thấu hiểu 'hiện là', thì không cần kiểm soát. Vậy có hai việc cơ bản phải hoàn toàn được hiểu nếu chúng ta phải tìm hiểu vấn đề thiền định là gì - trật tự, với thấu hiểu vô trật tự là gì, và kiểm soát, với mọi hàm ý, nhị nguyên, trái ngược...mâu thuẫn. Và, như đã giải thích hôm nọ, người quan sát là vật quan sát, người nổi giận và cố thoát cơn giận, là chính cơn giận. Và khi hắn phân chia mình với giận hay với ghen hay chán nản hay với ước muốn thoả mãn, tất phải có mâu thuẫn và thế là xung đột và méo mó. Phải không?
10:56	This is the foundation. And without this really you cannot possibly know what meditation is. Don’t fool yourself by all the books they write about meditation, all the people that come to tell you how to meditate, or the groups that are formed in order to meditate. Because you see, if there is no virtue, which is order, there must be distortion, the mind must live in contradiction, in effort. And how can such a mind know or be aware of the whole implication of what meditation is?	Đây là nền móng. Và không có nó thực sự bạn không thể biết thiền định là gì. Đừng làm rối bạn với mọi sách vở họ viết về thiền định, mọi người đến nói với bạn cách thiền định, hay các nhóm được thành lập để thiền định. Bởi bạn xem, nếu không có đức hạnh, là trật tự, tất phải có méo mó, trí óc phải sống trong mâu thuẫn, cố gắng. Và làm sao trí óc ấy biết hay ý thức toàn bộ ẩn ý thiền định là gì?
11:56	And, as we said, one must also, not intellectually, with one’s whole being, come upon this strange thing called love, and therefore no fear. Without love – you know what we mean by love – love that is not touched by pleasure, by desire, by jealousy, love that knows no competition, that does not divide – my love and your love. There must be that. All this is necessary because then the mind, including the brain, the emotions, are in complete harmony, must be, otherwise meditation becomes self-hypnosis. Right?	Và, như đã nói, không bằng trí, bạn cũng phải, với cả con người hiểu điều lạ lùng gọi là yêu thương, và vậy không sợ hãi. Không yêu thương - bạn biết yêu thương là gì - yêu thương không chạm bởi thú vui, ước muốn, bởi ghen tị, yêu thương không biết đua tranh, không chia yêu thương tôi và yêu thương bạn. Phải có nó. Mọi việc này cần thiết bởi rồi trí óc, gồm cả não, cảm xúc, hoàn toàn hoà điệu, phải thế, ngược lại thiền định thành tự thôi miên. Phải không?
13:24	You know, sirs, don’t go to sleep over this. Because as we said, we are communicating with each other, which means we are sharing together, we are journeying together, you are not left behind for someone else to go ahead – either we are going together or not at all, which means you must have worked during this week very hard to find out your own activities of the mind, how it functions, your self-centred activities, the ‘me’ and the ‘not me’, you must have been quite familiar with yourself and all the tricks that the mind plays upon itself, the illusions and the delusions, the image, and the imagination that one has; and the romantic ideas, because a mind that is capable of sentimentality is incapable of love, because sentiment breeds cruelty, brutality, violence, not love.	Bạn biết - đừng đi ngủ qua việc này. Bởi như đã nói, chúng ta đang trau đổi nhau, tức là chúng ta cùng chia sẻ, cùng nhau hành trình, bạn không bỏ lại ai đó đàng sau để đi trước, chúng ta cùng đi hoặc không, tức là bạn phải làm việc suốt tuần này, rất cực nhọc, để tìm ra hoạt động trí óc của bạn, cách nó vận hành, hoạt động vị ngã, 'tôi' và 'không phải tôi', bạn phải thật quen thuộc với chính mình và mọi trò mà trí óc đùa với chính nó, ảo tưởng và lừa dối, hình ảnh, và tưởng tượng mà bạn có; và ý niệm viển vông, bởi trí óc có thể giàu tình cảm nhưng không thể yêu thương, bởi đa cảm sinh tàn ác, bạo tàn, bạo lực, không phải yêu thương.
15:09	So if you have, and I hope for your own sake, not because of me, of the speaker, you have more or less deeply established this in yourself. Which is quite an arduous, demanding, tremendous inward discipline, discipline being learning, not learning from another, but learning by observing what is going on in yourself. And that observation is not possible if there is any form of prejudice, conclusion, a formula according to which you are observing. If you are observing according to some psychologist, you really are not observing yourself, you are observing what the psychologist has said, and through that you are observing. Therefore there is no self-knowing.	Vậy nếu bạn, và hy vọng vì bạn, không phải vì tôi, người nói, ít nhiều bạn xây dựng nó sâu trong chính bạn. Nó là kỷ luật hết sức cực nhọc, đòi hỏi, lớn lao bên trong, kỷ luật là học hỏi, không phải học người khác, mà học bởi quan sát điều xảy ra trong chính bạn. Và quan sát ấy không thể nếu có hình thức định kiến, kết luận, khuôn mẫu nào theo đó bạn quan sát. Nếu bạn quan sát theo nhà tâm lý học, bạn thực sự không quan sát mình, bạn quan sát điều nhà tâm lý học nói, và qua đó bạn quan sát. Vì vậy không có tự tri.
16:39	And this implies an awareness. You know, there are many schools in Asia and I believe they are creeping into this country too, where you are being taught how to be aware, or how to be attentive. Now the first thing is, if I may point out, don’t join anything, don’t join any group, any organisation – I hope there is nobody here who is the head of organisations, or group leaders. Don’t, because you need a mind that is capable to stand completely alone, not be burdened by the propaganda of others or the experiences of others. Enlightenment doesn’t come through a leader, through a teacher, it comes through understanding of ‘what is’, which is in yourself, not running away from yourself. So don’t, if I may most respectfully suggest, don’t join anything, especially the religious kind where they promise you Nirvana or God for five dollars, or give you some kind of talisman in the shape of words – we’ll go into that presently; because the mind has to understand actually what is going on in the psychological field, in its own field, and therefore it must be aware of what is going on, aware without any distortion, without any choice, without any resentment, bitterness, explanation or justification, just to observe.	Và nó hàm ý ý thức. Bạn biết, có nhiều trường ở Á châu và tôi tin chúng cũng bò đến xứ này, nơi bạn đươc dạy làm sao ý thức, hay làm sao chú tâm. Việc trước tiên là, nếu có thể chỉ ra, đừng gia nhập gì, đừng gia nhập nhóm, tổ chức nào - Hy vọng không có ai ở đây là người đứng đầu tổ chức, (cười) hay lãnh đạo nhóm. Đừng, bởi bạn cần trí óc có thể... đứng hoàn toàn một mình, không gánh nặng bởi tuyên truyền kẻ khác... hay kinh nghiệm ai khác. Tỏ ngộ không đến qua lãnh đạo, qua thầy giáo, nó đến qua thấu hiểu 'hiện là', trong chính bạn, không chạy trốn chính bạn. Vậy đừng, nếu có thể xin phép gợi ý, đừng gia nhập gì, đặc biệt loại tôn giáo nơi họ hứa bạn Niết bàn hay Thượng đế với 5 Đô la, hay cho bạn loại bùa chú trong hình dạng chữ - chúng ta sẽ tìm hiểu; bởi trí óc phải thấu hiểu thực sự điều đang xảy ra trong lĩnh vực tâm lý, lĩnh vực riêng nó, và vì vậy phải ý thức điều đang xảy ra, ý thức không méo mó, không chọn lựa, không oán giận, gay gắt, giải thích hay biện minh, chỉ quan sát.
19:37	Now, if this is laid happily, easily, with great joy, not compulsively but with ease, with felicity, without any hope of reaching anything, because if you have hope, you are moving away from despair, therefore one has to understand despair, not search out hope. Despair comes only when there is no understanding of ‘what is’. Out of despair you have bitterness. In the understanding of ‘what is’ there is neither despair nor hope.	Nếu việc này xếp đặt khéo léo, dễ dàng, vui vẻ, không ép buộc mà thoải mái, với hạnh phúc, không hy vọng chạm tới điều gì, bởi nếu có hy vọng bạn sẽ rời xa thất vọng, vì vậy bạn phải thấu hiểu thất vọng, không tìm hy vọng. Thất vọng chỉ đến khi không thấu hiểu 'hiện là'. Từ thất vọng bạn có đắng cay. Khi thấu hiểu 'hiện là' không có thất vọng hay hy vọng.
20:50	All this is asking too much of the human mind, isn’t it? Unless you ask the impossible you fall into the trap of what is possible. And that trap is very easy, one has to ask the utmost of the mind, the mind has to ask, and the heart, the greatest demand, otherwise we will slip into the most easiest, the possible, the convenient, the comfortable.	Việc này đòi hỏi quá mức trí óc con người, phải không? Trừ khi bạn đòi hỏi cái không thể bạn rơi vào bẫy của cái có thể. Và bẫy ấy thì rất dễ, bạn phải hỏi cái cùng cực của trí óc, trí óc phải hỏi, và tâm hồn, đòi hỏi lớn nhất, ngược lại, bạn sẽ trợt vào cái dễ nhất, cái có thể, cái thoải mái, cái dễ chịu.
21:56	Now are we all together still? Verbally probably you are, but the word is not the thing. What we have done is to describe. The description is not the described. So if you are taking a journey with the speaker, you are taking the journey actually, not theoretically, not as an idea, but something that you yourself are actually observing, and therefore not experiencing. There is a difference between observation and exploration and experience. May I go on into all this? I don’t know how you stand all this. Because, you see, this is the life of the speaker – therefore he can go on, endlessly, because there, is the everlasting fountain. But you, the other, the listener, unless you also have travelled deeply inwardly, it will have very little meaning.	Chúng ta vẫn cùng nhau chứ? Chữ bạn có thể cùng, nhưng chữ không phải vật. Cái chúng ta làm là diễn tả. Diễn tả không phải vật diễn tả. Vậy nếu bạn hành trình với người nói bạn thực sự hành trình, không phải lý thuyết, không như ý niệm, mà điều gì chính bạn đang thực quan sát, và vì vậy không kinh nghiệm. Có khác nhau giữa quan sát và thám sát và kinh nghiệm. Tôi có thể đi sâu? Không biết làm sao bạn đồng ý. (Cười) Bởi bạn nhìn đây là đời sống của người nói - vì vậy anh ta có thể tiếp tục, mãi, bởi đó, là nguồn suối vĩnh cửu. Nhưng bạn, người khác, người nghe, trừ khi bạn cũng hành trình vào sâu bên trong, nó sẽ có rất ít ý nghĩa.
24:12	So we are asking, what is meditation? And why we should meditate at all, why all this fuss about this word? Probably for some of you or many of you, this is the first time you hear that word. Or you already have a concept of it, or already you have been told by some wandering monk from India that you should meditate and gives you a formula. And you, unfortunately, out of your greed – and it is greed and nothing else – follow him. Here we are not offering you a thing – please, understand that, because any formula, any method, any system soon becomes repetitive and mechanical, it doesn’t matter who gives that formula or that system. If you practise it, you become what the method offers, and what the method offers is not truth, because truth is a living thing, method is mechanical. And if you practise it, in the practice, watching yourself, there is the one who practises and the thing to be practised, therefore division, therefore conflict, therefore distortion, therefore disorder. Is that clear? Therefore don’t accept any system from anybody.	Vậy chúng ta hỏi, thiền định là gì? Và tại sao phải thiền định, tại sao mọi thứ ồn ào quanh chữ này? Có lẽ vài bạn hay nhiều bạn, đây là lần đầu nghe chữ này. Hay bạn đã có quan niệm về nó hay bạn đã được dạy bởi vài tu sĩ lang thang từ Ấn độ rằng bạn phải thiền định và cho bạn cách thức. Và bạn, bất hạnh thay do tham lam và chính tham chứ không gì khác, theo hắn. Ở đây chúng ta không cho bạn điều gì - hãy hiểu thế, bởi cách thức, phương pháp, hệ thống, sớm trở thành lặp lại và máy móc, bất kể là ai cho cách thức ấy hay hệ thống ấy. Nếu tập luyện bạn sẽ thành cái phương pháp ấy cho, và cái phương pháp cho không phải Chân lý, bởi Chân lý là sống động, phương pháp là máy móc. Và nếu bạn tập luyện, khi tập luyện, nhìn chính bạn, có người tập luyện và cái được tập luyện, vậy là phân chia. vậy là xung đột, vậy là méo mó, vô trật tự. Vậy rõ không? Vậy nên đừng chấp nhận hệ thống từ ai hết.
26:51	Yes, sirs, which means you have to observe without any support, without any encouragement. Observation is entirely different from exploration, in which is involved analysis. Right? In analysis, there is always the analyser and the thing to be analysed. Exploring – there must be an entity who explores, so that is, exploration is different from observation. Observation is a continuous learning, not continuous accumulation. I hope you see the difference. Learning is different from learning in order to accumulate and from that accumulation act, or think. Whereas in exploration, you are accumulating, there the mind is acquiring; and from that acquisition, adds things, and so on.	Vâng, nghĩa là bạn phải quan sát không có ủng hộ, không có khuyến khích. Quan sát hoàn toàn khác với thám sát trong đó kẹt phân tích. Phải không? Phân tích luôn có người phân tích và vật bị phân tích. Thám sát - phải có hiện thể thám sát, vậy thì, thám sát khác với quan sát. Quan sát là luôn học hỏi, không phải luôn tích chứa. Hy vọng bạn thấy khác nhau. Học hỏi khác với học để tích chứa và từ tích chứa ấy, hành động, hay nghĩ. Trong khi thám sát bạn tích chứa, có trí óc thu được; và từ thu được ấy, bỏ thêm vào, v.v..
28:43	So enquiry may be logical, must be logical, sane, rational, but observation is entirely different – to observe without the observer. We went into it, I won’t go into it now because there won’t be time. Then the whole question of experience. I wonder why we want experience? Have you ever thought about it? We have thousands of experiences all the time, of which you are cognisant or ignorant. Experiences are happening. But we want deeper, wider experiences – why? Don’t you all want marvellous experiences? Mystical, mysterious, profound, transcendental, godly, spiritual – you want them, don’t you? Why? Isn’t it because one’s own life is so shoddy, so miserable, so small, so petty. No? And therefore you want to forget those and move into another dimension altogether. How can a petty little mind, worried, fearful, occupied with the furniture, with the cook, with the worries, problem after problem, how can such a mind experience anything other than its own projection and activity?	Vậy tìm tòi có thể hợp lý, phải hợp lý, tỉnh táo, có lý... nhưng quan sát là hoàn toàn khác - quan sát không có người quan sát. Đã tìm hiểu tôi không đi sâu, bởi không có thời gian. Rồi toàn bộ vấn đề kinh nghiệm. Không biết tại sao muốn kinh nghiệm? Bạn từng nghĩ về nó chưa? Chúng ta luôn có hàng ngàn kinh nghiệm, mà bạn biết hoặc không. Kinh nghiệm xảy ra. Nhưng muốn kinh nghiệm sâu rộng hơn - tại sao? Bạn không muốn kinh nghiệm tuyệt vời ư? Huyền bí, thần bí, sâu thẳm, siêu vượt, đạo, tâm linh - bạn muốn chúng, phải không? Tại sao? Không phải bởi đời sống bạn quá xấu xa, quá đau khổ, quá nhỏ bé. Không à? Và vì vậy bạn muốn quên chúng và đi vào chiều kích hoàn toàn khác. Làm sao có thể trí óc nhỏ nhoi, lo, sợ, bận rộn với tủ bàn, với nấu ăn, với lo lắng, vấn đề lại vấn đề, làm sao trí óc ấy có thể kinh nghiệm điều gì khác hơn kế hoạch và hoạt động riêng?
31:08	And to demand greater experience is to escape from ‘what is’. And it is only through ‘what is’, is the most mysterious thing in life. And in experience also is involved the whole process of recognition, otherwise you wouldn’t know you had an experience, you must recognise it as pleasant or transcendental or noble or beautiful, happy, this or that. Otherwise you won’t know it is an experience.	Và đòi hỏi kinh nghiệm lớn hơn là chạy trốn 'hiện là'. Và chỉ qua 'hiện là', là điều bí ẩn nhất trong đời. Và kinh nghiệm cũng kẹt toàn bộ tiến trình nhận biết, ngược lại bạn không biết bạn có kinh nghiệm, bạn phải nhận biết nó như dễ chịu hay siêu vượt hay quý hay đẹp, hạnh phúc, này hay nọ. Ngược lại bạn không biết nó là kinh nghiệm.
31:56	So when you recognise it means you have already known. So your experiences generally, vastly, is out of the past, therefore there is nothing new in it. So there is a difference between observation, seeing, exploring, critically, rationally, sanely, and this craving for experience.	Nên khi nhận biết nó tức bạn đã biết rồi. Vậy kinh nghiệm chung, rộng rãi, là từ quá khứ, vì vậy không gì mới trong đó. Vậy có khác nhau giữa quan sát, nhìn, thám sát, về phê bình, lý trí, đúng mực, và khao khát kinh nghiệm.
32:40	Now if that is clear, clear not verbally or intellectually, but clear in the sense that you have put all that aside completely, including the method, purpose, search. You know, all this is extraordinarily subtle, demands great attention inwardly. Then we can go and ask, what is meditation? what is all this noise they make about meditation? Volumes have been written, there are great – I don’t know about great – yogis who come and teach you how to meditate. Now, the first thing is, you really don’t know anything about it, do you? Actually, unless you are told? Right? Do let’s be a little bit honest. But the whole of Asia talks about meditation, that’s one of their habits, as one of their habits is to believe in God or something else. They sit for ten minutes a day in a quiet room and meditate, concentrate, fix their mind on an image – that image is created by themselves or somebody else has offered through propaganda, that image. And during those ten minutes they try to control their mind and battle with the control, because the mind wants to go off and battle, pull it back and forth, you know, that game they play everlastingly. And that is what they call meditation. Right?	Giờ nếu đã rõ, rõ không bằng lời hay trí óc... mà rõ trong ý nghĩa bạn đã dẹp hết sang bên, gồm cả phương pháp, mục đích, tìm. Bạn biết, mọi việc này vô cùng tinh tế, đòi hỏi chú tâm lớn lao bên trong. Rồi có thể đi và hỏi, thiền định là gì? mọi ồn ào gì họ đã làm về thiền định? Sách vở được viết, có rất nhiều - Không biết bao nhiêu - thầy yoga đến và dạy bạn cách thiền. Điều đầu tiên là, bạn thực sự không biết gì về nó, phải không? Thực sự, trừ khi được dạy? Phải không? Nào hãy chân thật một chút. Nhưng cả châu Á nói về thiền định, đó là một thói quen, như thói quen tin vào Thượng đế hay gì khác. Họ ngồi 10 phút một ngày trong phòng im lặng... và thiền định, tập trung, cột trí óc vào một hình ảnh - hình ảnh ấy được tạo bởi chính họ hay... ai khác cho hình ảnh ấy, qua tuyên truyền. Và suốt mười phút họ cố kiểm soát... trí óc và tranh đấu với kiểm soát, bởi trí óc muốn bỏ đi và tranh đấu, kéo nó tới lui, bạn biết trò chơi ấy họ chơi mãi. Và cái đó họ gọi thiền định. Phải không?
35:11	Then what is meditation? First of all, the mind, this mind that chatters, that projects ideas, that has contradiction, that lives in constant conflict and comparison, that mind must obviously be very quiet, mustn’t it? To observe, that mind must be extraordinarily quiet. Right? If I am to listen to what you are saying, I must give attention to what you are saying, I can’t be chattering, I can’t be thinking about something else. I mustn’t compare what you are saying with what I already know. I must actually, completely listen to you. That means, the mind must be attentive, must be silent, must be quiet, mustn’t it? Therefore, seeing the necessity that to observe clearly the mind must be quiet. To see clearly, the mind must be quiet.	Rồi thiền định là gì? Trước hết, trí óc trí óc huyên thuyên, phóng ý niệm, có mâu thuẫn, sống trong xung đột bất tận và so sánh, trí óc hiển nhiên phải thật im lặng, phải không? Để quan sát, trí óc phải cực kỳ im lặng. Phải không? Nếu tôi phải lắng nghe điều bạn nói, tôi phải chú tâm điều bạn nói, tôi không thể huyên thuyên, tôi không thể nghĩ việc khác. tôi không nên so sánh điều bạn nói với cái tôi đã biết. tôi phải thực sự, hoàn toàn nghe bạn. Tức là, trí óc phải chú tâm, phải lặng im, phải yên lặng, phải không? Vì vậy, thấy sự cần thiết... rằng để quan sát rõ ràng trí óc phải lặng im. Để nhìn rõ trí óc phải lặng im.
36:59	And because it is imperative to see clearly the whole structure of violence, and therefore to look at it, the mind must be completely still. Therefore you have a still mind. I don’t know if you follow this. You don’t have to cultivate a still mind. Right, sirs? Because to cultivate a still mind implies the one who cultivates in the field of time, that which he hopes to achieve. See all this what I have just now said, see the difficulty. Because all the people who try to teach meditation, they say, control your mind, your mind must be absolutely quiet. And you try to control it, and so everlastingly battle with it and spend forty years controlling it, which is completely silly, because any schoolboy can concentrate, control. We are not saying that at all, we are saying, on the contrary, the mind that observes – please, do listen to this – the mind that observes doesn’t analyse, is not seeking experience, merely observes, must be free from all noise. And therefore the mind becomes completely quiet. If I am to listen to you, I must listen to you, not translate what you are saying or interpret what you are saying to suit myself, or to condemn you or to judge you. I must listen.	Và bởi cần kíp nhìn rõ... toàn bộ cấu trúc của bạo lực, và vì vậy để nhìn nó, trí óc phải hoàn toàn im lặng. Vì vậy bạn có trí óc im lặng. Không biết bạn có theo kịp. Bạn không cần trau dồi trí óc im lặng. Phải không? Bởi trau dồi trí óc im lặng hàm ý người trau dồi, trong lĩnh vực thời gian, cái hắn hy vọng đạt được. Nhìn mọi điều tôi vừa nói, thấy khó khăn. Bởi mọi người cố dạy thiền định, họ nói, kiểm soát trí óc, trí óc phải tuyệt đối im lặng. Và bạn cố kiểm soát nó, và đấu tranh bất tận với nó và phí 40 năm kiểm soát nó, hoàn toàn ngớ ngẩn, bởi học sinh có thể tập trung, kiểm soát. Chúng ta không nói cái đó, chúng ta nói, ngược lại, trí óc quan sát - hãy nghe nhé, trí óc quan sát - không phân tích, không tìm kinh nghiệm, chỉ quan sát, phải thoát khỏi mọi ồn ào. Và vậy trí óc trở nên hoàn toàn im lặng. Nếu tôi phải nghe bạn, tôi phải nghe bạn, không diễn dịch điều bạn nói... hay dịch điều bạn nói cho hợp với tôi, hay kết án hay phán xét bạn. Tôi phải nghe.
39:34	So that very act of listening is attention, which means, not to practise at all. If you practise it, you have already become inattentive. Are you following all this?	Vậy chính hành động nghe ấy là chú tâm, nghĩa là, không tập luyện gì. Nếu tập luyện nó bạn đã trở nên không chú tâm. Bạn theo kịp hết không?
39:58	So when you are attentive and your mind wanders off, which indicates it is inattentive, let it wander off and know that it is inattentive, and the very awareness of that inattention is attention. Don’t battle with inattention, don’t try and say, ‘I must be attentive’, which is childish. Know that you are inattentive, be aware, choicelessly, that you are inattentive. What of it? But the moment in that inattention there is action, be aware of that action.	Vậy khi bạn chú tâm và trí óc bạn lang thang, chỉ ra nó không chú tâm, để nó lang thang và biết nó không chú tâm, và chính ý thức về không chú tâm là chú tâm. Đừng tranh đấu với không chú tâm, đừng cố và nói, 'Tôi phải chú tâm' - trẻ con lắm. Biết rằng bạn không chú tâm, ý thức, không chọn lựa, rằng bạn không chú tâm. Gì nào? (Cười) Nhưng lúc không chú tâm có hành động, ý thức hành động ấy.
40:54	Silence of the mind is the beauty in itself. To listen to the bird, to the voice of a human being, to the politician, to the priest, to all the noise of propaganda that goes on, to listen completely silently. And then you hear much more, you see much more.	Im lặng trí óc là vẻ đẹp trong chính nó. Nghe chim chóc, tiếng con người, chính trị gia, tu sĩ, mọi ồn ào của tuyên truyền xảy ra, nghe hoàn toàn im lặng. Và rồi bạn nghe nhiều hơn, bạn thấy nhiều hơn.
41:35	Now, that silence is not possible if your body, the organism, is not also completely still. Do you understand? If your body, the organ, with all its nervous responses, all the fidgeting, the ceaseless movement of fingers, the eyes, you know, the restlessness of the body – that must be completely still. Have you ever tried sitting completely still, without a single movement of the body, including the eyes? Do it some time and you’ll see. You may do it for 5 minutes or 2 minutes, that’s good enough. Don’t say, ‘How am I to keep it for 10 minutes, for an hour?’ – don’t, that’s greed. To do it for 2 minutes is enough. In that 2 minutes the whole of this thing is revealed, if you know how to look.	Giờ, im lặng ấy không thể nếu thân, cơ thể, cũng không hoàn toàn im lặng. Bạn hiểu không? Nếu thân thể, cơ quan, với mọi đáp ứng thần kinh, mọi bồn chồn, chuyển động không ngừng ngón tay, đôi mắt, bạn biết, không ngơi nghỉ của thân - Nó phải hoàn toàn lặng im. Bạn có từng thử ngồi hoàn toàn lặng im, không một chuyển động của thân, cả đôi mắt? Làm một lúc và bạn sẽ thấy. Bạn có thể làm 5 phút hay 2 phút, vậy là tốt rồi. Đừng nói, 'làm sao tôi giữ nó 10 phút hay một giờ?' - đừng, đó là tham. Làm nó 2 phút là đủ. Trong 2 phút ấy toàn thể sự vật hiển lộ, nếu bạn biết cách nhìn.
43:19	So the body must be still, because then the flow of the blood to the head becomes more. If you sit crouched, sloppy, then it is more difficult for the blood to go to the head. Which means, the body has its own intelligence, which the mind has spoilt, thought has destroyed. Thought seeks pleasure, therefore tasty foods – you follow? – overeating, indulging, sexually, in all the ways, compelling the body to do certain things – if it’s lazy, force it not to be lazy, or take a pill to keep awake. That way we’re destroying the innate intelligence of the organism. And when you do that the organism becomes insensitive. And so you need great sensitivity, therefore one has to watch what one eats – I won’t go into all that business, it’s up to you. Because if you overeat, you know what happens, all the ugliness of all that. So we need a body that is highly sensitive, greatly intelligent. And therefore love which doesn’t become pleasure, love then is enjoyment, it is joy. Pleasure has always a motive, joy has none, it is timeless. You can’t say ‘I am joyous’, the moment you’ve said it, it’s gone. Or if you seek the cause of that joy, you want it repeated and therefore it is no longer joy.	Nên thân thể phải im lặng, bởi rồi máu lưu thông lên đầu nhiều hơn. Nếu bạn ngồi khom, tuỳ tiện, thì khó khăn cho máu lưu thông lên đầu. Nghĩa là, thân thể có thông minh riêng, mà trí óc làm hỏng, ý nghĩ phá hư. Ý nghĩ tìm thú vui, nên thức ăn ngon, kịp không? ăn nhiều, say mê, tình dục, mọi cách, ép thân thể làm gì đó - nếu nó lười, ép nó không lười, hay uống thuốc để thức. Cách ấy chúng ta phá huỷ thông minh bẩm sinh của cơ thể. Và khi bạn làm thế cơ thể trở nên vô cảm. Và bạn cần nhạy bén lớn lao, vì vậy bạn phải để ý bạn ăn gì - tôi không đi sâu việc này, tuỳ bạn thôi. Bởi nếu ăn nhiều, bạn biết điều gì xảy ra, mọi cái dở của nó. Vậy bạn cần thân thể nhạy bén cao độ, thông minh lớn lao. Và vì vậy yêu thương không trở thành thú vui, yêu thương bèn là hân hoan, niềm vui. Thú vui luôn có lý do, hân hoan thì không, nó phi thời gian. Không thể nói 'tôi hân hoan'. khi bạn nói thế, nó đi mất. Hay nếu tìm nguyên do của hân hoan, bạn muốn nó lặp lại và vậy không là hân hoan nữa.
46:36	So there are these three things essential – the intelligence of the body, the capacity, the fullness of love without the distortions of pleasure, which doesn’t mean there are no pleasures, but which doesn’t distort the mind. Look, you know, most of us have pain, physical pain in some form or another. And that pain generally distorts the mind, doesn’t it? I wish I hadn’t it, I wish I were better – you know, spend years, days, thinking about it. So when the body has pain, to watch it, to observe it and not let it interfere with the mind. You are following all this? Do it, sirs.	Vậy có ba điều cơ bản - thông minh của thân thể, năng lực, trọn vẹn yêu thương không có méo mó của thú vui, không nghĩa là không có thú vui, nhưng nó không bóp méo trí óc. Nào, bạn biết, đa số chúng ta đau đớn, đau vật lý cách này hay cách khác. Và đau đớn ấy thường bóp méo trí óc, phải không? Tôi muốn không có nó, tôi muốn tốt hơn - Bạn biết, ngày vắn năm dài, nghĩ về nó. Vậy khi thân thể bị đau, nhìn nó, quan sát nó và đừng để nó xen vào trí óc. Bạn theo kịp hết không? Làm đi.
48:07	So the body, the mind including the brain and the heart, which is supposed to be love, all that must be in total harmony. Now what is the point of all this, what is the point of this kind of life, this kind of harmony, what good is it in this world, where everybody is suffering and one or two people have this ecstatic life – what is the point of it? I wonder who is asking this question? If you are asking this question ‘what is the point of it’, it has none whatsoever. But if you have this extraordinary thing going in your life, then it is everything, then you become the teacher, the disciple, the neighbour, the beauty of the cloud, you are all that. And that is love.	Vậy thân thể, trí óc gồm cả não, và tim, phải là yêu thương, Mọi cái phải hoà điệu hoàn toàn. Vậy vấn đề chỗ nào, mấu chốt của đời sống loại này, loại hoà điệu này, nó tốt đẹp gì trong thế gian, nơi mọi người đau khổ và một hai người có đời sống xuất thần này - đâu là mấu chốt? Không biết ai hỏi câu này? Nếu bạn hỏi câu 'đâu là mấu chốt', nó không có gì hết. Nhưng nếu bạn có điều cực kỳ này xảy ra trong đời, thì nó là mọi thứ, rồi bạn trở thành thầy giáo, học trò, hàng xóm, vẻ đẹp của mây, bạn là tất cả. Và đó là tình thương.
49:59	Then comes another point in meditation – do you want to go into all this? You know, the waking mind, the mind that is awake during the day, functioning along the lines in which it has been trained, the conscious mind, with all its daily activities, continues during sleep – the same activities – have you noticed it? In most of the dreams there is action going on, some kind or other, some happening, which is the same as the daily living. Right? So your sleep is a continuation of the waking hours. Are you following all this?	Rồi đến điểm khác trong thiền định - bạn có muốn đi sâu hết? Bạn biết, trí óc thức, trí óc đang thức... suốt ngày, hoạt động theo những đường nó đã bị trui rèn, trí óc hữu thức, với mọi hoạt động hàng ngày, tiếp tục suốt lúc ngủ - hoạt động y vậy - bạn có đề ý? Trong đa số giấc mơ có hành động xảy ra, loại này hay khác, vài xảy ra, giống y như sống hàng ngày. Phải không? Vậy giấc ngủ là tiếp tục của thời gian thức. Bạn theo kịp không?
51:18	Are you getting tired at the end of the talk? I’m surprised you are not tired – you must have had a hard day and this is not an entertainment, this is real work, work that you have never done before, therefore it must be exhausting.	Bạn mệt vào cuối buổi nói à? Tôi ngạc nhiên bạn không mệt - Bạn đã phải có một ngày cực nhọc... và đây không phải giải trí, đây là công việc thực, việc mà bạn chưa hề làm trước đây, vì vậy phải mệt lắm.
51:54	So sleep is a continuation of the waking hours. And we give a lot of mysterious hocus-pocus to dreams. And then these dreams need to be interpreted and you have all the professionals interpreting the dreams for you, which you can yourself observe very simply if you watch your own life during the daytime. So the question is, why should there be dreams at all? Though the psychologists say, from what they have told us, that you must have dreams, otherwise you’ll go insane. But when you have observed very closely your waking hours and all the activities, the self-centred, the fearful, the anxious, the guilty – you know, watching it, attentive all day. Then you will see that when you go to sleep, you sleep, you have no dreams, because during the day you have watched every movement of thought, the mind has been watching, attentive to every word. You work it out, you will see the beauty of it, not the tiresome, not the boredom of watching, but the beauty of watching.	Vậy ngủ là tiếp nối lúc thức. Và chúng ta cho nhiều trò thần bí vào giấc mơ. Và rồi những giấc mơ cần được giải và bạn có đủ loại giải mộng chuyên nghiệp cho bạn, mà bạn có thể tự quan sát rất đơn giản nếu nhìn đời sống bạn, ban ngày. Nên vấn đề là, tại sao có giấc mơ? Tuy nhà tâm lý học nói, cái mà họ nói là, bạn phải có giấc mơ, ngược lại bạn sẽ điên. Nhưng khi bạn quan sát thật kỹ lúc thức và mọi hoạt động, vị ngã, sợ hãi, lo âu, tội lỗi, bạn biết, nhìn nó, chú tâm cả ngày. Rồi bạn sẽ thấy khi bạn đi ngủ, bạn ngủ, bạn không có mơ, bởi suốt ngày bạn đã nhìn mọi chuyển động của ý nghĩ, trí óc đã nhìn, chú tâm đến mọi chữ. Bạn tiến hành bạn sẽ thấy vẻ đẹp của nó, không mệt...không chán nhìn, mà vẻ đẹp của nhìn.
53:56	So when the mind is attentive during the day, then there is attention in sleep. I am afraid... It doesn’t matter whether you understand or not, I’ll go on, because somebody some day, will understand this. And it is important to understand it because conscious mind, the mind that is daily attentive, watching itself, cannot possibly touch something entirely different. Though in sleep it is attentive, and that is why meditation, the thing that we have talked about during this hour, becomes extraordinarily important and worthwhile, full of dignity, grace and beauty when you understand attention, not only during waking hours but also during sleep. Then the whole of the mind is totally awake. And beyond that, every form of description is not the described, therefore don’t talk about it. All that one can do is point to the door. And if you are willing to go, take a journey to that door, it’s for you to walk – beyond that, nobody can describe the thing that is not nameable, whether that nameable is nothing or everything, doesn’t matter. Anybody who describes it doesn’t know. And one who says he knows, does not know.	Vậy khi trí óc chú tâm suốt ngày, thì có chú tâm trong lúc ngủ. Tôi e là... Không vấn đề gì dù bạn hiểu hay không, tôi tiếp, bởi ai đó, hôm nào đó, sẽ hiểu nó. Và quan trọng là hiểu nó bởi, trí óc hữu thức, trí óc chú tâm hàng ngày, nhìn chính nó, không thể chạm điều gì hoàn toàn khác. Tuy lúc ngủ nó chú tâm và đó tại sao thiền định, điều mà chúng ta nói suốt giờ này, trở nên cực kỳ quan trọng và giá trị, đầy phẩm cách, thanh nhã và vẻ đẹp, khi bạn hiểu chú tâm, không chỉ lúc thức mà cả lúc ngủ. Rồi cả trí óc hoàn toàn tỉnh thức. Và vượt qua nó... mọi hình thức mô tả không là vật mô tả, vậy không nói về nó. Mọi cái bạn có thể làm là hướng về cửa. Và nếu bạn muốn đi, hành trình đến cửa đó, là bạn đi - vượt qua nó, không ai có thể mô tả vật không thể đặt tên, dù có thể đặt là không gì hay mọi vật, không hề gì. Ai mô tả thì không biết. Và người nói biết, thì không biết,