Krishnamurti - Hiện tại là cả thời gian

Krishnamurti Subtitles

WA85T1 - Hiện tại là cả thời gian
Buổi Nói Chuyện thứ nhất
Washington DC, USA
20 tháng Tư 1985

0:28	I really don’t know why you’re clapping. Have you ever tried clapping with one hand? Please do that now, from today.	(Vỗ tay) Thật không hiểu sao các bạn vỗ tay. Bạn có thử vỗ với một bàn tay chưa? Làm ngay hôm nay đi.
1:02	This is not a lecture on any particular subject according to certain disciplines, scientific or philosophical. Lectures are meant to inform on a particular subject or instruct. But we are not going to do that. This is not a lecture. Nor is it a form of entertainment. Especially in this country, where one is greatly accustomed to being entertained; amused; awaken one’s sensations. Rather in these talks, today and tomorrow morning, we are going to talk over together in conversation about the whole of our existence from the moment we are born until we die.	Đây không phải diễn thuyết về chủ đề riêng theo kỷ luật, khoa học hay triết học nào. Diễn thuyết là thông tin về chủ đề riêng hay hướng dẫn. Nhưng chúng ta sẽ không làm thế. Đây không phải diễn thuyết. Cũng không phải hình thức giải trí. Đặc biệt ở xứ này, nơi chúng ta quá quen thuộc với giải trí... chơi đùa; đánh thức cảm giác. Những buổi nói chuyện này, hôm nay và sáng mai chúng ta sẽ cùng nhau bàn bạc, thảo luận về toàn thể cuộc sống chúng ta từ khi sinh ra cho đến lúc chết.
2:34	In that period of time, whether it be 50 years or 90 years or 100 years, we go through all kinds of problems and difficulties. We have problems, economic, social, religious; problems of personal relationship, problems of individual fulfilment; wanting to find one’s roots in some place or other. And we have innumerable psychological wounds, fears, pleasures, sensations. And also there is a great deal of fear in all human beings; great deal of anxiety, uncertainty, and a pursuit of pleasure. And also all human beings on this beautiful earth suffer a great deal of pain, loneliness. We are going to talk about all that together. And what place has religion in modern life? And also we are going to talk over together the question of death; what is a religious mind; and what is meditation; and if there is anything that is beyond all thought, there is anything sacred in life, or everything is a matter and therefore we lead a materialistic life. We are going to talk over together all these problems this afternoon and tomorrow morning.	Trong khoảng thời gian ấy, dù là 50 năm, 90 năm hay 100 năm chúng ta trải qua đủ loại vấn đề và khó khăn. Chúng ta có vấn đề kinh tế, xã hội, tôn giáo; vấn đề về quan hệ cá nhân, vấn đề thỏa mãn riêng tư; muốn tìm gốc rễ mình nơi này hay nơi khác. Và chúng ta có vô số vết thương tâm lý, sợ, vui, cảm giác... Và cũng có biết bao sợ hãi trong mỗi con người; biết bao lo âu, bất định, và theo đuổi thú vui. Và cả loài người trên trái đất xinh đẹp này chịu biết bao là đau khổ, cô đơn. Chúng ta sẽ cùng nói về mọi cái đó. Tôn giáo có ví trí gì trong đời sống hiện đại? Và chúng ta cũng sẽ cùng bàn luận vấn đề cái chết; đạo tâm là gì; và thiền định là gì; và có chăng điều gì vượt trên mọi ý nghĩ có điều chi thánh thiện trên đời hay tất cả là vật chất nên chúng ta lê lết một đời duy vật. Chúng ta sẽ cùng bàn luận mọi vấn đề này buổi chiều nay và sáng mai.
5:14	So, as we said, this is not a lecture. This is a conversation between you and the speaker. A conversation in which there is no implication of conversion, doing propaganda or introducing new theories, ideas and exotic nonsense. We are going to, if you will kindly, talk over together our problems as two friends, though we don’t know each other, we are going to talk, discuss, have a conversation. Which is much more important than being lectured at or being told what to do, what to believe, or have certain faith, and so on. On the contrary, we are going to observe dispassionately, impersonally, not anchored to any particular problem or theory, but we are going to look together what mankind has done to the world and what we have done to each other. So this is not an entertainment, a romantic, sentimental journey. Not only is it intellectually important, which is part of our being, but also we must look at all these problems, the thousand issues that mankind has, not from any point of view, not from the particular belief or faith, but rather explore together, investigate together. The speaker is not trying to do any kind of propaganda that would be too terrible. Or to convert any person to a particular ideation. Or to a particular belief. So we are going to take a very long, complex journey together. So, it’s your responsibility, as well as that of the speaker, that we walk together, investigate together; look at the world we have created.	Như đã nói, đây không là diễn thuyết. Là buổi thảo luận giữa bạn và người nói. Buổi nói chuyện không hàm ý cải đạo, tuyên truyền hay giới thiệu lý thuyết mới, ý niệm hay điều vô lý lạ đời. Chúng ta sẽ, nếu bạn vui lòng cùng bàn luận vấn đề như hai người bạn, dù không biết nhau, chúng ta sẽ thảo luận, nói chuyện. Điều đó quan trọng hơn là nghe diễn thuyết hay được bảo làm gì tin tưởng gì, hay theo tín ngưỡng nào, v.v.. Ngược lại, chúng ta sẽ quan sát một cách thản nhiên, vô tư không bám vào vấn đề hay lý thuyết riêng nào nhưng chúng ta sẽ cùng nhìn xem loài người đã làm gì cho đời và chúng ta đã làm gì cho nhau. Nên đây không phải giải trí, hay hành trình lãng mạn, tình cảm. Không chỉ quan trọng về trí óc, nó là một phần chúng ta nhưng chúng ta phải nhìn xem những vấn đề này hàng ngàn vấn đề của con người, không từ quan điểm nào không từ niềm tin hay tín ngưỡng nào mà cùng nhau thám hiểm, tìm kiếm. Người nói không cố gắng tuyên truyền gì cả điều đó kinh khủng lắm. Hay cải đổi ai sang lý tưởng riêng. Hay sang niềm tin riêng. Nên chúng ta sẽ cùng đi cuộc hình trình dài, phức tạp. Đó là trách nhiệm bạn, cũng như người nói, chúng ta cùng đi cùng tìm tòi; nhìn xem thế giới chúng ta đã tạo ra.
9:12	The society in which we live is put together by man whether it be economic, social, the rich and the poor, and so on. The society in which we live. Each one of us contributed to it. And if you are willing, and apparently you must be willing because you are here and I am here, to take this long complex journey because life is very complex. And we like to look at complexity and get more and more complex. But we never look at anything simply. With our brains, with our heart, with our whole being. So let us take the journey together. The speaker may be voicing, putting into words what is happening: objectively, clearly, and totally dispassionately. Mankind has lived on this earth perhaps for a million or 50,000 years.	Xã hội chúng ta sống do con người bày ra dù là kinh tế, xã hội, kẻ giàu người nghèo, và v.v.. Xã hội chúng ta sống. Mỗi chúng ta góp phần vào đó. Và nếu bạn vui lòng, và có vẻ bạn phải vui lòng bởi vì bạn và tôi ở đây, làm cuộc hành trình dài, phức tạp vì cuộc sống quá phức tạp. Và chúng ta thích nhìn cái phức tạp và càng phức tạp thêm. Nhưng chúng ta không hề nhìn cái đơn giản. Với trí óc, tâm hồn, với cả con người chúng ta. Vậy chúng ta hãy cùng bước đi. Người nói có thể nói lên, diễn thành lời điều xảy ra: khách quan, sáng sủa, và hoàn toàn vô tư. Có lẽ con người đã sống trên trái đất 1 triệu hay 50.000 năm.
11:06	We have lived on this earth for many, many millennia. And during those periods of long time mankind has suffered pleasure, loneliness, despair, uncertainty, confusion, multiple choices therefore multiple complexities; and there have been wars. Not only physical bloody wars but also psychological wars. And mankind has asked if there can be peace on earth – pacem in terris – the Latin of peace on earth. And apparently this has not been possible. There are about 40 wars going on at the present time. Both ideological, theoretical, economic, social. And during the historical times, perhaps about 5,000 to 6,000 years, there have been wars practically every year. And also we are preparing for wars now. One ideology, that of the Communists, the tyrannical, the brutal world of Russia, and the democratic, so-called democratic world of the West. Two ideologies at war. What kind of implements we should use, control of armament and all the rest of it. War seems to be the common lot of mankind. And also one observes all over the world piling up of armaments; the tiny little nation or tribe to the highly sophisticated affluent society like yours. And how can we have peace on earth? Is that at all possible?	Chúng ta đã sống trên trái đất nhiều thiên niên kỷ. Và suốt thời gian dài ấy con người đã chịu đựng vui thú cô đơn, nản lòng, bất định, rối loạn, nhiều chọn lựa nên nhiều phức tạp; và có chiến tranh. Không chỉ chiến tranh đổ máu mà cả chiến tranh tâm lý. Và con người hỏi có chăng hòa bình trên trái đất pacem in terris - từ Latin: hòa bình trên trái đất. Và có vẻ như không thể nào. Khoảng 40 cuộc chiến hiện đang xảy ra. Cả về ý thức hệ, lý thuyết, kinh tế, xã hội. Và suốt thời gian lịch sử, có lẽ 5 đến 6 ngàn năm hầu như có chiến tranh mỗi năm. Và chúng ta cũng đang chuẩn bị chiến tranh. Một ý thức hệ, của cộng sản độc tài, thế giới tàn bạo Liên xô và cộng hoà, cái gọi là cộng hoà của phương Tây. Hai ý thức hệ đánh nhau. Chúng ta nên dùng phương tiện gì kiểm soát vũ trang và mọi cái khác. Chiến tranh có vẻ là số phận chung nhân loại. Và chúng ta cũng xem cả thế giới chồng chất vũ trang. một nước hay bộ lạc nhỏ xíu đến xã hội giàu có văn minh cao như các bạn. Và làm sao có thể hòa bình trên thế gian? Có thể được chứ?
14:19	And also we have said, there is no peace on earth, only in heaven. And all this is repeated different ways, both in East, in India, and here. Christians have killed more than anybody else on earth. So we are observing, not taking sides, these are facts, actualities. And there are these religions: Christianity, Islamic world, the Fundamentalists. And Hinduism and Buddhism. And the various sects within organized Christianity and also in India and Asia; they believe in the Buddha; in Buddhism there is no god; in Hinduism somebody calculated there are about 300,000 gods. That’s rather fun, you can choose whichever god you like. And in Christianity and Islam there is only one god based on two books, the Bible and the Koran. So religions have divided man. As nationalism, which is a form of glorified tribalism, has divided man. Nationalism, patriotism, religious ardour, the fundamentalists both in India, here and in Europe, going back, reviving their religion. I wonder if you have ever looked at the word ‘reviving’. You can only revive something that’s dead or dying. Nothing living, you can’t revive a living thing. And in this country they are reviving religion. Also they are doing the same thing in different parts of the world. And there is division between nationalities, religion, economic.	Và như đã nói, không bình an dưới thế, chỉ có trên thiên đàng. Điều ấy được nói nhiều cách, cả ở Á Đông, Ấn độ, và ở đây. Người Cơ đốc giết chóc nhiều hơn ai khác trên mặt đất. Vậy chúng ta xem xét, không thiên vị, đó là thực tế, hiện thực. Và những tôn giáo: Cơ đốc giáo, Hồi giáo, Trào lưu chính thống. Và Ấn độ giáo, Phật giáo. Và những giáo phái khác nhau của tổ chức Cơ đốc và cả ở Ấn độ và Á châu; họ tin Đức Phật Phật giáo không có thượng đế; ai đó thống kê Ấn giáo có khoảng 300.000 thần thánh. Khá tức cười, bạn có thể chọn thần nào bạn thích. Cơ đốc và Hồi giáo chỉ có một thần dựa trên hai quyển sách, Kinh thánh và Cô ran. Vậy tôn giáo phân chia con người. Như quốc gia, là hình thức đề cao bộ lạc, phân chia con người. Quốc gia, yêu nước, nhiệt thành tôn giáo, trào lưu chính thống cả ở Ấn độ và châu Âu, trở lại, làm sống lại tôn giáo họ. Tôi tự hỏi bạn có xem từ 'làm sống lại' chưa. Bạn chỉ có thể hồi sinh cái đã chết hay đang chết. Không phải cái sống, bạn không thể hồi sinh cái sống. Và ở xứ này họ hồi sinh tôn giáo. Và họ cũng làm thế ở những nơi khác trên thế giới. Và có phân chia giữa các quốc gia, tôn giáo, kinh tế, v.v..
17:47	And man has always been in conflict as everyone in this world goes through all kinds of misery, all kinds of sorrow: pain, desperate loneliness. And we long to escape from all this. But we are going to look together, observe this extraordinary phenomena: what man has made, after these thousands of years he still remains a barbarian: cruel, vulgar, full of anxiety and hatred. And violence is increasing in the world. And so one asks, can there be peace on this earth? Because without peace, inwardly, psychologically first, the brain cannot flower. Human beings cannot live completely holistically.	Và con người luôn xung đột mọi người trên thế giới trải qua đủ thứ đớn đau đủ thứ khổ sở: đau khổ, cô đơn tuyệt vọng. Và chúng ta muốn trốn chạy mọi cái đó. Nhưng chúng ta sẽ cùng nhìn, quan sát hiện tượng lạ lùng này: những điều con người đã làm suốt mấy ngàn năm hắn vẫn còn dã man: bạo tàn, thô tục, đầy lo âu và thù hận. Và bạo lực gia tăng khắp thế giới. Vậy chúng ta hỏi, có thể hòa bình trên mặt đất? Bởi vì không có hòa bình trong tâm, trí óc không thể nở hoa. Con người không thể sống toàn diện.
19:33	So why are we, after this long evolution – during that period we have gathered immense experience, knowledge, great deal of information – why are we as human beings perpetually in conflict? That’s the real question. Because when there is no conflict there is naturally peace. And man – that includes the woman, please, when I use the word ‘man’ I am not shutting out the woman. Don’t get excited about it. Nor, if one may point out, don’t get angry, irritated with what we are investigating together. It’s your responsibility to inquire, not merely intellectually, verbally, but with your heart, with your brain, with all your being. And find out why we are what we are.	Vậy tại sao chúng ta, sau cuộc tiến hóa dài - suốt thời kỳ ấy chúng ta tích luỹ vô số kinh nghiệm, kiến thức, thông tin tại sao chúng ta, con người, xung đột bất tận? Đó mới thật là vấn đề. Bởi vì khi không có xung đột tự nhiên có hòa bình. Và các bạn - gồm cả các chị, khi tôi dùng từ 'các bạn' tôi không loại trừ phụ nữ. Hãy bình tĩnh nhé. (Cười) Xin được nói, cũng đừng nổi giận, tức tối với những gì chúng ta cùng tìm hiểu. Trách nhiệm bạn là tìm tòi, không chỉ về trí óc, ngôn từ mà cả con tim, khối óc, cả con người bạn. Và tìm xem tại sao chúng ta như hiện giờ.
21:19	We have tried various religions, various economic systems, social differences; and yet we live in conflict. Can this conflict in each one of us end? Completely, not partially, not occasionally. It’s a very serious question. It demands a serious answer. Not it’s possible or not possible, but to inquire into it very deeply why human beings, including you, the speaker perhaps, live in perpetual conflict, problems, divisions. Why we have divided the world into nationalities, religious groups, social behaviour and all the rest of it. Can we seriously this afternoon inquire whether it’s possible to end conflict. First psychologically, inwardly, because if there is a certain quality of freedom inwardly then we shall produce a society in which there will be no conflict. So it’s our responsibility as human beings, as so-called individualities that we seriously put our brains, our energy, our passion into discovering for ourselves, not according to any philosopher, not according to some psychiatrist, but to inquire, observe, find out for oneself whether this conflict between two human beings whether they be intimate or not, whether it could end.	Chúng ta đã thử nhiều tôn giáo, nhiều hệ thống kinh tế, xã hội và chúng ta vẫn sống trong xung đột. Có thể chấm dứt xung đột trong mỗi chúng ta? Hoàn toàn, không phải một phần hay thỉnh thoảng. Đó là câu hỏi rất nghiêm túc. Đòi hỏi câu trả lời nghiêm túc. Không phải có thể hay không thể, mà tìm kiếm thật sâu vào tại sao con người, có lẽ cả bạn và người nói sống triền miên trong xung đột, vấn đề, chia rẽ. Tại sao chúng ta chia thế giới thành quốc gia, giáo phái tư cách xã hội, và những thứ khác. Chiều nay, chúng ta nghiêm túc tìm xem có thể chấm dứt xung đột. Tâm lý trước, bên trong bởi vì nếu có phẩm chất tự do bên trong chúng ta sẽ tạo ra một xã hội không có xung đột. Đó là trách nhiệm chúng ta, con người, như gọi là cá nhân chúng ta nghiêm túc đem trí óc, năng lượng, nhiệt tình khám phá cho mình, không theo triết gia nào không theo nhà tâm thần học nào, v.v.., mà tìm tòi, quan sát tìm kiếm cho mình, xem xung đột giữa hai con người dù thân thiết hay không, có thể nào chấm dứt.
24:28	What is conflict? Why have we lived with conflict? Why have we problems? What is a problem? Please inquire with the speaker into this question. What is a problem? The etymological meaning of that word means ‘something thrown at you’. A problem is a challenge, something you have to answer. But if you begin to inquire into the whole nature of a problem, if you begin to inquire into the whole nature of a problem, whether it’s most intimate or a world problem... As we said, the meaning of that word etymologically means something propelled, something thrown at you. I wonder if we have noticed from this question of problems,	Xung đột là gì? Tại sao chúng ta sống với xung đột? Tại sao chúng ta có vấn đề? Vấn đề là gì? Vui lòng cùng người nói tìm hiểu điều này. Vấn đề là gì? Về từ nguyên, từ ấy nghĩa là 'điều gì được ném vào bạn'. Vấn đề là một thách thức, điều gì bạn phải trả lời. Nhưng nếu bạn bắt đầu tìm hiểu toàn bộ bản chất vấn đề... Nếu bạn bắt đầu tìm hiểu toàn bộ bản chất vấn đề dù là thân thiết nhất hay vấn đề thế giới như đã nói, về từ nguyên, từ đó nghĩa là điều gì được đẩy vào, được ném vào bạn. Tôi tự hỏi chúng ta có lưu ý chuyện về vấn đề ấy
25:58	when you are a child, you are sent to school. There you have the problem of writing, problem of mathematics, problem of history, science, chemistry, and all the rest of it. So from childhood we are trained to have problems. Please have patience. Look at it carefully. So our brain is conditioned, trained, educated to have problems. Observe it for yourself. And don’t please merely listen to the speaker. We are together investigating, looking into the problems that you have. So from childhood we are trained, educated, conditioned to have problems: and when new problems arise, which they inevitably do, our brain, being full of problems, tries to solve another problem and thereby increase more problems, which is what is happening in the world. The politicians all over the world are increasing, problem after problem. And they have found no answer.	khi chúng ta còn bé, được gửi đến trường. Ở đó chúng ta có vấn đề về viết chữ, về toán học vấn đề về lịch sử, khoa học, hóa học, và mọi cái khác. Vậy là từ bé chúng ta đã được rèn để có vấn đề. Hãy kiên nhẫn. Nhìn kỹ xem. Vậy trí óc chúng ta bị qui định, rèn, dạy để có vấn đề. Hãy quan sát cho chính bạn. Và đừng chỉ lắng nghe người nói. Chúng ta cùng tìm kiếm, nhìn xem những vấn đề trong bạn. Từ nhỏ chúng ta được rèn, dạy, qui định để có vấn đề và khi vấn đề mới nổi lên, đương nhiên chúng làm trí óc, đang đầy ắp vấn đề, cố giải quyết vấn đề khác và thế là tăng thêm vấn đề; đó là điều xảy ra trên thế giới Các chính trị gia khắp thế giới làm tăng thêm vấn đề. Và họ không tìm ra câu trả lời.
28:00	So is it possible – please listen if you will – is it possible to have a brain that is free from problems so that you can solve problems. Not a cluttered brain full of problems. Is that possible? And also – if you say it is not possible or it is possible, you have stopped investigating. What is important in this inquiry is that one must have a great deal of doubt, scepticism. Never accepting anything at its face value or according to your pleasure or gratification. Life is much too serious.	Vậy có thể nào - hãy nghe nếu bạn muốn - có thể nào trí óc thoát mọi vấn đề để bạn có thể giải quyết vấn đề. Không phải trí óc lộn xộn đầy vấn đề. Có thể chứ? Và - nếu bạn nói không thể hay có thể bạn đã dừng tìm kiếm. Điều quan trọng trong tìm kiếm ấy là chúng ta phải có nghi vấn lớn lao; hoài nghi. Không hề chấp nhận gì ở giá trị bề ngoài hay theo thích thú hoặc hài lòng. Sự sống vô cùng quan trọng.
29:18	So we should inquire not only into the nature of conflict, problems, but also – perhaps this may be much more important – go all over the world, wherever you will, every human being on this earth, every human being whether he lives in Russia, China, Asia, India, Europe or here, goes through all kinds of sorrow. Thousands and millions have shed tears and occasional laughter. Every human being on this earth has had great loneliness, despair, anxiety, confused, uncertain – like you. Every human being, black, white, purple or whatever colour you like. And psychologically this is a fact, actuality, not invented by the speaker. This is observable; you can see it on every face on this earth. And so psychologically you are the rest of mankind. You may be tall, short, black or white, or what colour you may be, but psychologically you are mankind. Please understand this – not intellectually or ideologically or a hypothesis, but it is an actuality, burning reality that you psychologically are the rest of mankind. Therefore psychologically you are not individuals. Though religions, except perhaps parts of Hinduism and Buddhism, have entertained, encouraged the sense of individual growth, saving individual souls and all that business, but in actuality in your consciousness, your consciousness is not yours. It’s the rest of mankind’s. Because we all go through the same mill, the same endless conflict and so on. When one realizes this, not emotionally, not as an intellectual concept, but as something actual, real, true, then you will not kill another human being. You will never kill another, either verbally or intellectually, ideologically or physically, because then you are killing yourself. But individuality has been encouraged all over the world. Each one is struggling for himself: his success, his fulfilment, his achievement, pursuing his desires and creating havoc in the world. Please understand this very carefully. We are not saying that each individual is important: on the contrary. If you are concerned with global peace, not just your own little peace in the backyard; nations have become the backyard. If you are really concerned, as most serious people must be concerned, that you are the rest of humanity – that’s a great responsibility.	Nên chúng ta phải tìm hiểu không chỉ bản chất xung đột, vấn đề mà cả - có lẽ điều này quan trọng hơn nhiều đi khắp thế giới, nơi nào bạn muốn, mọi người trên trái đất mỗi người dù họ sống ở Nga, Trung quốc, Á châu, Ấn độ Âu châu hay ở đây, đều trải qua mọi thứ đau khổ. Hàng ngàn hàng triệu đã rơi nước mắt với tiếng cười hiếm hoi. Mọi người trên trái đất với cô đơn cùng cực, tuyệt vọng lo âu, rối loạn, bất định - như bạn. Mọi người, đen, trắng, tía hay màu gì bạn thích. Và về tâm lý đó là thực tế; không phải người nói đặt ra. Quan sát được; bạn có thể xem nó trên mỗi gương mặt. Và về tâm lý bạn là toàn thể nhân loại. Bạn có thể cao, thấp, đen hay trắng, hay màu gì đó nhưng về tâm lý bạn là nhân loại. Hãy hiểu điều này - không phải bằng trí, ý hệ hay giả thuyết mà đó là thực tế, hiện thực cháy bỏng rằng về tâm lý bạn là toàn thể nhân loại. Vậy là về tâm lý bạn không phải cá nhân. Dù các tôn giáo, có lẽ trừ vài phần của Ấn và Phật giáo giải trí, cổ vũ ý nghĩa cá nhân lớn mạnh cứu vớt linh hồn cá nhân, v.v.., nhưng thực tế trong nhận thức, nhận thức không phải của bạn. Đó là cả nhân loại. Vì chúng ta trải qua gian khổ, xung đột bất tận như nhau, v.v.. Khi nhận ra điều ấy, không phải cảm xúc không phải quan niệm trí óc mà là việc thực tế, thực sự vậy là bạn sẽ không giết ai nữa. Bạn sẽ không hề giết ai, cả về ngôn từ lẫn trí óc ý thức hệ hay vật chất, bởi vì bạn đang giết chính mình. Nhưng tính cá nhân được cổ vũ khắp thế giới. Mỗi người đấu tranh cho mình: thành công, thỏa mãn thành đạt, đuổi theo ước vọng và gây tàn phá khắp thế giới. Hãy hiểu thật rõ việc này. Chúng ta không nói mỗi cá nhân quan trọng: mà ngược lại. Nếu bạn quan tâm hòa bình thế giới không phải hòa bình nhỏ bé của bạn ở sân nhà quốc gia đã trở thành sân nhà. Nếu thực sự quan tâm, như người nghiêm túc nhất phải quan tâm rằng bạn là cả nhân loại - đó là trách nhiệm lớn lao.
35:21	So we must go back and find out for ourselves why human beings have reduced the world to what it is now. What is the cause of all this? Why have we made such a mess of everything we touch, both in our personal relationship, between man and woman, between each other; why there is conflict between gods: your god and the other’s god; so we must inquire together whether it is possible to end conflict. Otherwise we’ll never have peace in this world.	Vậy chúng ta phải quay lại và tìm hiểu tại sao con người làm hỏng thế giới như hiện nay. Nguyên nhân nào lại như thế? Tại sao chúng ta chạm vào gì là làm rối tung hết cả trong quan hệ cá nhân, giữa nam và nữ mình với người; tại sao có xung đột giữa thần thánh; Thượng đế của bạn và của người khác; vậy phải tìm xem có thể nào chấm dứt xung đột. Nếu không chúng ta sẽ không hề có hòa bình.
36:25	Long before Christianity they talked about peace on earth. Long before Christianity, in Hinduism, they worshipped trees, stones, animals, nature, lightning, the sun; there was never any sense of god before because they considered the earth as the mother to be worshipped, to be conserved, preserved, spared, not destroyed as we are doing now.	Rất lâu trước Cơ đốc con người đã bàn về hòa bình. Rất lâu trước Cơ đốc, Hin đu, họ đã tôn thờ cây cối đất đá, thú vật, tự nhiên, sấm sét, mặt trời; chưa hề có ý nghĩa Thượng đế trước đó bởi vì họ xem trái đất như bà mẹ để tôn thờ, giữ gìn duy trì, để dành, không phá hoại như chúng ta đang làm...
37:20	So let’s inquire together – please, I mean together, not I inquire and you listen, casually agreeing and disagreeing. Could we this afternoon put aside all this idea of agreeing or disagreeing? Will you do that? So that we can both of us look at things as they are, not what you think they are; not your idea or concept of what is, but just look at it. Look at it non-verbally even, if that’s possible. That’s much more difficult.	Vậy hãy cùng tìm hiểu xem - tôi nói cùng nhau không phải tôi tìm và bạn nghe, rồi tình cờ đồng ý hay không. Chiều nay có thể dẹp hết quan niệm đồng hay không đồng ý chứ? Bạn sẽ làm chứ? Để chúng ta nhìn sự vật y như thế, chứ không theo bạn nghĩ... không ý niệm hay quan niệm về nó, mà chỉ nhìn. Nhìn, mà ngay cả không lời, nếu có thể. Việc đó vô cùng khó khăn. (Thở dài)
38:35	First of all, this is the actual world we live in. You cannot possibly escape from it through monasteries, through religious experiences – and one must doubt, always, experiences. Man has done everything on earth possible to run away from the actuality of daily living, with all its complexities. Why do we have conflict in relationship, between man and woman: sexual, sensory division. And in this peculiar relationship man is pursuing his own ambition, his own greed, his own desires, his own fulfilment, and the woman too is doing the same. I don’t know if you have noticed all this for yourself. So there are two ambitious, driving – being driven by desire and so on – two parallel lines never meeting except perhaps sexually. So how can there be a relationship between two people when each one is pursuing his own desires, ambitions, greed.	Trước hết, chúng ta đang sống trong thế giới này. Bạn không thể bỏ trốn vào các tu viện vào các kinh nghiệm tôn giáo (và phải luôn nghi ngờ chúng). Con người đã làm mọi việc có thể để chạy trốn thực tế đời sống hàng ngày đầy phức tạp... Tại sao chúng ta xung đột trong quan hệ, giữa nam và nữ: phân chia giới tính, cảm giác. Và trong quan hệ kỳ cục ấy con người chạy theo khát vọng tham lam, ước muốn, thỏa mãn riêng và phụ nữ cũng làm y như thế. Không biết bạn có lưu ý mọi việc này cho mình. Vậy là có hai tham vọng, thúc đẩy - thúc đẩy do ước muốn v.v.. hai đường song song không hề gặp nhau, có lẽ trừ tình dục. Thế thì làm sao có thể có quan hệ giữa hai người khi mỗi người chạy theo ước muốn, khát vọng, tham lam riêng.
40:51	In this relationship, because there is this division, there is no love. Please, hold to your seats. That word ‘love’ is polluted, spat upon, degraded; it has become merely sensuous, pleasurable. Love is not pleasure. Love is not something put together by thought; it’s not something dependent on sensation; we’ll talk about that a little later. So how can there be right, true relationship between two people when each one considers his own importance. Self-interest is the beginning of corruption, destruction, whether it be in a politician, or the religious man, and so on; self-interest dominates the world and therefore there is conflict.	Trong quan hệ, vì có phân chia nên không có yêu thương. Hãy ngồi y đó nhé. Từ 'yêu thương' bị ô nhiễm, nhổ nước bọt, thoái hóa; nó chỉ còn là nhục dục, khoái lạc. Yêu thương không phải khoái lạc. Yêu thương không phải do ý nghĩ bày ra không thuộc cảm giác; chúng ta sẽ nói chút ít về nó sau. Vậy làm sao có thể quan hệ đúng đắn, chân thật giữa hai người khi mỗi người tự coi mình là quan trọng. Tư lợi là khởi đầu của hư hỏng, phá hoại dù là chính trị gia, hay người theo Đạo, v.v.. tư lợi thống trị thế giới và vì vậy có xung đột.
42:29	Where there is duality, separation, as the Greek and the Muslim, or the Jew and the Arab, as the Christian who believes in some saviour and the Hindu who doesn’t believe in all this, there is this division: national division, religious division, individual divisions; where there is division there must be conflict. That’s a law. So we live our daily life in a little circumscribed self, a limited self. Not by the higher self, the limited, self is always limited; and that’s the cause of conflict. That’s the central core of our struggle, pain, anxiety, and all the rest of it.	Nơi đâu có nhị nguyên, phân chia, như người Hy lạp và Hồi giáo hay Do thái và Ả rập, như người Cơ đốc tin Đấng cứu thế và người Hin đu không tin mọi thứ ấy, có sự phân biệt: phân chia quốc gia, phân chia tôn giáo, phân chia cá nhân nơi đâu có phân biệt tất phải có xung đột. Đó là luật. Vậy chúng ta sống hàng ngày trong cái ngã hẹp hòi, giới hạn. Không phải cái ngã cao hơn, mà là hẹp hòi, ngã luôn giới hạn; và đó là nguyên nhân xung đột. Đó là cốt lõi trung tâm của xung đột, đớn đau, lo âu, v.v..
43:51	If one becomes aware of it, as most people must naturally, not because you’re told to or because you read some philosophical book or psychology, but it’s an actual fact. Each one is concerned with himself. He lives in a separate world all to himself. And therefore there is division between you and another, between you and your religion, between you and your god, between you and your ideologies. So is it possible to understand – not intellectually but deeply – that you are the rest of mankind. Whatever you do, good or bad, affects the rest of mankind, because you are mankind.	Nếu bạn nhận ra điều đó, như hầu hết phải thế, tự nhiên chứ không phải vì bạn được nghe hay đọc vài quyển sách triết học hay tâm lý, mà là thực sự. Mỗi người quan tâm chính mình. Hắn sống trong thế giới riêng cho hắn. Và vì vậy có sự phân chia giữa bạn và người khác bạn và tôn giáo bạn, bạn và Thượng đế bạn giữa bạn và lý tưởng bạn. Vậy có thể thấu hiểu - không phải trí óc mà là thẳm sâu rằng bạn là cả nhân loại. Bạn làm gì cũng ảnh hưởng cả nhân loại, vì bạn là nhân loại.
45:16	Your consciousness is not yours. Your consciousness is made up of its content. Without the content there is no consciousness. Your consciousness like the rest of humanity is made up of beliefs, fears, faith, gods, personal ambitions and all the rest of fears and all that; your whole consciousness is made up of all this, put together by thought.	Nhận thức không phải của bạn. Nhận thức hình thành do tích chứa. Không tích chứa không có nhận thức. Nhận thức bạn giống như cả nhân loại do niềm tin, sợ hãi, tín ngưỡng, thượng đế, tham vọng cá nhân cả sợ hãi và mọi thứ đó; cả nhận thức bạn hình thành từ mọi cái đó, do ý nghĩ bày ra.
46:05	One hopes that we have taken the journey together. Together we are walking the same road; not that you are listening to a series of ideas. We are not pursuing ideas or ideologies, but facing actuality. Because in actuality and going beyond that actuality is the truth. And when you discover, when there is truth it’s the most dangerous thing. Truth is very dangerous because it brings a revolution in oneself.	Hy vọng chúng ta cùng bước đi. Chúng ta cùng bước đi chung đường chứ không phải bạn nghe hàng lô ý niệm. Chúng ta không theo ý niệm hay ý thức hệ, mà giáp mặt thực tế. Bởi vì thực tế và vượt cả thực tế ấy là sự thực. Và khi bạn nhận ra, khi có sự thực là điều cực kỳ nguy hiểm. Sự thực vô cùng nguy hiểm vì nó bùng nổ cách mạng trong bạn.
47:03	Q: Excuse me, would it be possible to turn up the volume?	Bạn nữ: Xin lỗi - có thể vặn âm thanh lớn hơn?
47:07	K: Please – sorry, sorry – forgive me, forgive the speaker if he doesn’t answer questions. Because then we get too distracted.	Làm ơn - xin lỗi - xin thứ lỗi xin thứ lỗi cho người nói nếu anh ta không trả lời. Bởi vì chúng ta quá lãng tâm.
47:24	You know, it’s good to ask questions. And whom are you asking the question, to whom? Are you asking the question to the speaker? That means you are waiting for an answer from the speaker. Then you depend on the speaker. Then you establish gurus. Have you ever gone into the question: why we ask questions? Not that you should not, but we are inquiring. Suppose you ask the speaker a question and he answers it: either you accept it or deny it. If it is satisfactory to you according to your conditioning or your background, then you say, ‘Yes, I agree with you entirely’. Or if you don’t agree, you say, ‘What nonsense’. But if you begin to inquire into the question itself, is the answer separate from the question? Or does the answer lie in the question itself? The perfume of a flower is the flower. The very flower is the essence of that perfume. But we depend on others so much to be helped, to be encouraged to solve our problems; therefore out of our confusion we create authority, the gurus, the priests. So please, it’s good to ask questions. I don’t know if you have gone into this. You know, we have lost the art of investigation, discussion: not taking sides but looking at it. It’s very complex, maybe not the right occasion to go into this.	Bạn biết, hỏi là rất tốt. Và bạn đặt câu hỏi với ai? Có phải bạn hỏi người nói? Thế là bạn mong người nói trả lời. Vậy là bạn lệ thuộc người nói. Vậy là bạn dựng lên đạo sư. Có bao giờ bạn tìm hiểu: tại sao chúng ta đặt câu hỏi? Chẳng phải không nên, mà là chúng ta tìm hiểu. Giả sử bạn hỏi người nói và anh ta trả lời: dù bạn chấp nhận hay không. Nếu thỏa mãn là nó phù hớp với qui định hay lập trường bạn và bạn nói, "Vâng, tôi hoàn toàn đồng ý." Hay nếu không đồng ý, bạn nói, "Vô lý quá." Nhưng nếu bạn bắt đầu tìm hiểu chính câu hỏi câu trả lời có khác câu hỏi không? Hay câu trả lời nằm trong chính câu hỏi? Hương thơm của hoa chính là hoa. Chính đóa hoa là mùi thơm ấy. Nhưng quá lệ thuộc, được giúp, cổ vũ để giải quyết vấn đề; nên từ rối loạn chúng ta tạo ra uy quyền, đạo sư, giáo sĩ. Vậy nên đặt câu hỏi là rất tốt. Không biết bạn có tìm hiểu chưa. Bạn biết, chúng ta đánh mất nghệ thuật tìm kiếm, thảo luận: không phải về phía nào mà nhìn vào nó. Quá phức tạp, có lẽ không phải lúc để đào sâu việc này.
50:23	You also should inquire why from childhood we are hurt psychologically, wounded. Most of us psychologically are wounded, and from that wound either one is conscious of it or not, many of our problems arise. The wound as a child by a scolding, by saying something ugly, brutal, violent we are wounded. When you say ‘we are wounded’ who is it that is wounded? Is it the image that you have built about yourself that’s wounded; the psyche? Please, the speaker has not read any of the psychology books or philosophy or religious books, he’s just investigating with you. The psyche, which is the ‘me’ – and the me is the image I have built about myself. There is nothing spiritual about it – that’s another ugly word ‘spiritual’. That image gets hurt and we carry that image right through our life. If one image is not pleasant, we put together another image which is pleasant, encouraging, worthwhile, significant, giving intellectual meaning to our life. This is the wound that has been brought about in the image that one has built about oneself.	Phải xem coi tại sao từ nhỏ chúng ta bị xúc chạm, tổn thương. Hầu hết chúng ta bị vết thương tâm lý, và từ vết thương ấy dù bạn có ý thức hay không, nhiều vấn đề khởi lên. Vết thương hồi còn bé bị chưởi mắng hay nói thô lỗ, tàn tệ chúng ta bị tổn thương. Khi nói "chúng ta bị tổn thương", ai bị tổn thương? Có phải hình ảnh dựng lên về mình bị tổn thương; tinh thần? Người nói chưa đọc sách tâm lý nào hay sách triết học hoặc tôn giáo, anh ta chỉ tìm kiếm cùng bạn. Tinh thần, cái 'tôi' - và đó là hình ảnh dựng lên về mình không có tâm linh gì về nó hết (đó là một từ tệ, tâm linh). Hình ảnh bị tổn thương và ta mang hình ảnh ấy suốt cả đời. Nếu hình ảnh không vui, chúng ta chồng lên hình ảnh khác vui thú cổ vũ nó - đáng giá, ý vị, cho một ý nghĩa lên cuộc đời. Đây là thế giới chúng ta tạo ra mang hình ảnh ta đã vẽ về chính mình.
52:48	Is it possible to live on this earth not having a single image about anybody including god, if there is such an entity, no image about your wife and your children and your husband, and so on. Not to have a single image. Then it is possible never to be hurt.	Có thể nào sống trên đời mà không có hình ảnh gì, về ai hết gồm cả Thượng đế, nếu có ai như thế không có hình ảnh gì về vợ chồng con cái, và v.v.. Chẳng có hình ảnh nào. Vậy là không hề bị tổn thương.
53:23	And also, as our time is limited, because we are only this half-talk in the afternoon and tomorrow morning, we ought to inquire carefully whether it is possible to be free of fear. This is really an important question to ask. Not that I am asking for you, but you are asking this of yourself. Whether it is possible, living in a modern society with all the brutality, with all the tremendous violence that is on the increase, is there freedom from fear? Which is entirely different from analysis. Just to observe without any distortion: to observe this hall, for example, how many tiers there are – five of them, four of them – to observe your neighbour’s dress, face, how he talks, just to observe, not criticize, not evaluate, judge, but to observe a tree, to observe the moon and the swift-running waters. When you so observe then you ask yourself, what is – I’ll come back to fear presently – what is beauty?	Và cũng vì thời gian có hạn, vì chúng ta chỉ có nửa buổi nói chuyện chiều nay và sáng mai chúng ta phải tìm hiểu kỹ xem có thể nào lìa bỏ sợ hãi. Đó thực sự là câu hỏi quan trọng. Không phải tôi hỏi bạn, mà chính bạn tự hỏi điều ấy. Có thể nào, sống trong xã hội hiện đại với mọi thứ bạo tàn với bạo lực tràn lan đang gia tăng thoát mọi sợ hãi không? Nó hoàn toàn khác với phân tích. Chỉ quan sát mà không bóp méo: ví dụ quan sát hội trường này có bao nhiêu bậc (năm bậc hay bốn bậc) quan sát y phục người hàng xóm, nét mặt, nói năng chỉ quan sát, không phê bình; không đánh giá, phán đoán mà nhìn xem cây cối; ngắm trăng và nước chảy róc rách. Khi bạn quan sát như thế rồi tự hỏi mình, gì là... - Sẽ trở lại với sợ hãi ngay - đẹp là gì?
55:43	They talk a great deal about beauty in the magazines: how you must be beautiful, your face, your hair, your complexion and all the rest of it.	Họ nói quá nhiều về cái đẹp trong tạp chí: bạn phải đẹp thế nào, nét mặt, mái tóc nước da và những thứ khác.
55:58	So what is beauty? Is beauty in the picture, in the painting, in the strange modern structure? Is beauty in a poem? Is beauty in merely the physical face and body? Have you ever asked this question? If you are an artist or a poet or a literary person, you may describe something very beautiful, paint something that’s lovely, a poem that really stirs your very being. So what is beauty? Because freedom means – etymologically the word ‘freedom’ – in that word ‘freedom’ there is love. The word ‘freedom’, in that word there is the etymological meaning also which is love. What is the relationship between love and beauty? When we talk about love, perhaps later on, what is beauty? Is it in the eye of the beholder? Have you ever noticed, give a nice toy, a complicated toy, to a child; he’s being naughty, shouting, playing, and when you give him a toy he gets completely absorbed in that and all his playfulness stops, naughtiness, if I can use that word, because he is absorbed. Is being absorbed in a poem, in a face, in a picture, being absorbed in it or attracted by it, is that absorption beauty? When you look at a marvellous mountain with a snowcap, eternal snows, the line against the blue sky, for a second the immensity of that mountain drives away the self, the ‘me’, with all my problems, all my anxiety; that majesty of the great rocks and the beautiful, lovely valleys and the rivers; at that moment, that second, the self is not. So the mountain has driven away the self, like the toy, with it the child is quiet. So that mountain, that river, the depth of the blue valleys dispels for a second all your problems, all your vanities and anxieties. Then you say, ‘How beautiful that is’. So is there beauty without being absorbed by something outside? That is, is there beauty, or beauty is where the self is not. You understand this?	Vậy đẹp là gì? Đẹp trong tranh ảnh, hội họa, những kiến trúc hiện đại kỳ cục? Đẹp trong thơ ca? Đẹp chỉ trên nét mặt, thân thể vật chất? Bạn có từng hỏi vậy chưa? Nếu bạn là nghệ sĩ, nhà thơ hay viết văn bạn có thể tả điều gì thật đẹp vẽ gì đó đáng yêu, một bài thơ thực sự kích động bạn. Vậy đẹp là gì? Bởi vì tự do nghĩa là - về từ nguyên, từ 'tự do' trong từ 'tự do' có yêu thương. Từ 'tự do', trong từ đó, về từ nguyên học nghĩa là cũng nghĩa là yêu thương. Có liên hệ gì giữa cái đẹp và yêu thương? Khi nói về yêu thương, có lẽ nói sau, cái đẹp là gì? Nó ở trong mắt người nhìn ư? Bạn có để ý, khi cho đứa bé đồ chơi đẹp, phức tạp nó đang nghịch ngợm, la hét, chơi đùa và khi bạn cho đồ chơi, nó hoàn toàn bị cuốn hút vào đó và dừng chơi đùa, nghịch ngợm, nếu có thể dùng từ ấy. vì nó bị cuốn hút. Bị cuốn hút vào thơ ca, nét mặt, tranh ảnh, bị cuốn hút vào hay bị lôi cuốn, có phải đẹp là cuốn hút? Khi bạn nhìn ngọn núi hùng vĩ, với đỉnh tuyết vĩnh cửu hiện lên trời xanh, trong phút giây, cái bao la của ngọn núi xô dạt cái ngã, cái 'tôi', với mọi thứ vấn đề, lo âu; mấy tảng đá to đường bệ, thung lũng và sông suối đáng yêu; lúc ấy, giây phút ấy, cái tôi vắng mặt. Vậy ngọn núi xô dạt cái ngã, như đồ chơi làm đứa bé lặng yên. Ngọn núi ấy, dòng sông kia, thung lũng xanh sâu thẳm trong phút chốc quét đi mọi vấn đề, mọi lo âu và tự phụ. Rồi bạn nói, "Ồ, đẹp biết bao." Vậy có cái đẹp không bị thu hút bởi điều gì bên ngoài không? Nghĩa là, có chăng cái đẹp, hay đẹp có mặt khi ngã vắng bóng? Bạn hiểu không?
1:00:37	Don’t go to sleep, please. You might have had a good lunch, I hope you did, but this is not the place to go to sleep. It’s your problem, your life, not the speaker’s life, it’s your life: your vanities, your despairs, your sorrows we are talking about. So keep awake for another quarter of an hour, twenty minutes, thirty minutes if you are interested.	Làm ơn đừng đi ngủ. (Cười) Chắc bạn đã có bữa trưa ngon lành, mong thế nhưng đây không phải là nơi để ngủ. Vấn đề bạn, cuộc đời bạn, không phải của người nói, đời bạn: chúng ta nói về tự phụ, chán nản, đau khổ của bạn. Vậy hãy giữ tỉnh thức mười lăm, hai mươi, hay ba mươi phút nữa nếu bạn thích.
1:01:28	So beauty is when the self is not. And that requires great meditation, great inquiry, a tremendous sense of discipline. The word ‘discipline’ means the one disciple who is learning from the master. Learning, not disciplining, conforming, imitating, adjusting – learning. Learning brings its own tremendous discipline. And that inward sense of austerity, discipline is necessary.	Vậy cái đẹp hiện diện khi ngã vắng bóng. Và điều ấy đòi hỏi thật nhều thiền định, tìm kiếm ý nghĩa lớn lao của kỷ luật. Từ 'kỷ luật' nghĩa là người học trò đang học với thầy giáo. Học, không phải kỷ luật, tuân thủ, bắt chước; chỉnh đốn, học. Học tự nó đem lại kỷ luật lớn lao. Và ý nghĩa khổ hạnh bên trong, kỷ luật là cần thiết.
1:02:33	So we must inquire together into what is fear. What is the time, sir? May we go on? You aren’t tired? What is fear? Again, humanity has put up with fear. Has never been able to solve fear. Never. There are various forms of fears; you may have your own particular form of fear: fear of death, fear of gods, fear of your wife, fear of your husband, fear of the politicians, god knows how many fears humanity has – the devil, and so on. What is fear? Not the mere experience of fear in its multiple forms, but actually, the reality, the actuality of fear. How is it brought about? Why has man, woman, humanity and each one accepted fear as a way of life? As you accept violence as the way of life; violence in the television, violence of war, violence of your daily life. Why do we accept violence? The ultimate violence is to go into organized killing, which is called war.	Nên chúng ta phải cùng tìm hiểu sợ hãi là gì. Mấy giờ rồi? Chúng ta tiếp tục chứ? bạn không mệt à? Sợ hãi là gì? Nhân loại chấp nhận sợ hãi. Không thể nào giải quyết sợ hãi. Không hề. Có nhiều loại sợ hãi; bạn có thể có loại sợ hãi riêng: sợ chết, sợ thần thánh, sợ vợ, sợ chồng sợ chính trị gia, trời mới biết con người có bao nhiêu sợ ma quỉ, v.v.. Sợ hãi là gì? Không phải chỉ kinh nghiệm sợ hãi trong nhiều loại mà là thật sự, thực tế, sợ hãi thực sự. Làm sao nó hiện ra? Tại sao mọi người, nhân loại, chấp nhận sợ hãi như lối sống? Như bạn chấp nhận bạo lực là lối sống; bạo lực trên TV bao lực chiến tranh, bạo lực trong đời sống hàng ngày. Tại sao chúng ta chấp nhận bạo lực? Bạo lực tối cao là vào tổ chức giết chóc, gọi là chiến tranh.
1:05:01	Is not fear related to violence? So in inquiring into fear, the actual truth of fear, not the idea of fear – you understand the difference? The idea of fear is different from the actuality of fear; right? Right. So what is fear? How has it come about?	Sợ hãi có liên quan với bạo lực không? Vậy là trong khi tìm hiểu sợ hãi, sự thực của sợ hãi không phải ý niệm sợ hãi - bạn hiểu sự khác nhau? Ý niệm sợ hãi khác với sợ hãi thực; phải không? phải không? Vậy sợ hãi là gì? Nó xảy ra thế nào?
1:05:41	What is the relationship of fear to time, to thought? Fear – one may be frightened of tomorrow, or many tomorrows; fear of death, the ultimate fear; fear of what has happened before, in the past; fear of what is actually going on now. So we must inquire together – please, the speaker keeps on repeating, together; otherwise it’s no fun talking to myself. Is fear brought about by time? Someone has done something in the past, hurt you, and the past is time. The future is time. The present is time. So we are asking, is time a central factor of fear? Fear has many many branches, many leaves, but it’s no good trimming the branches; we are asking, what is the root of fear? Not the multiple forms of fear, because fear is fear. Out of fear you have invented gods, saviours. If you have absolutely no fear psychologically, then there is tremendous relief, a great sense of freedom. You have dropped all the burdens of life. So we must inquire very seriously, closely, hesitantly, into this question: is time a factor? Obviously. Have a good job now, I may lose it tomorrow, I’m frightened. And I may be married, I am frightened. When there is fear there is jealousy, anxiety, hatred, violence. So time is a factor of fear. Please listen to the end of it, don’t say, how am I to stop time, that’s not the problem. That’s a rather absurd question to ask.	Sợ hãi liên hệ gì với thời gian, ý nghĩ? Sợ hãi - có thể bạn sợ ngày mai, hay vô số ngày mai; sợ chết, cái sợ tối hậu; sợ điều đã xảy ra trong quá khứ; sợ điều thực tế đang diển ra. Phải cùng tìm kiếm - người nói tiếp tục lặp lại, cùng nhau; không thì chẳng vui vẻ gì khi nói với chính mình. Sợ hãi sinh ra do thời gian? Ai đó đã làm gì tổn thương bạn, và quá khứ là thời gian. Tương lai là thời gian. Hiện tại là thời gian. Vậy thì, thời gian là tác nhân chủ yếu của sợ hãi? Sợ hãi có nhiều cành, lá, nhưng tỉa cành thì không tốt; chúng ta hỏi vậy gốc của sợ là gì? Không phải nhiều loại sợ, bởi vì sợ là sợ. Do sợ chúng ta tạo ra thần thánh, Đấng cứu thế. Nếu chúng ta tuyệt đối không có sợ hãi tâm lý liền có sự giải tỏa lớn lao, cảm giác tự do bao la. Bạn đã quẳng mọi gánh lo của cuộc đời. Nên chúng ta phải tìm hiểu nghiêm túc, kỹ càng vấn đề: thời gian là tác nhân sợ hãi? Dĩ nhiên. Hiện có công việc tốt, ngày mai có thể mất, nên tôi sợ. Và tôi có thể cưới vợ, tôi sợ. Khi có sợ thì có ghen tức, lo âu, hận thù, bạo lực. Vậy thời gian là tác nhân sợ hãi. Hãy lắng nghe cho hết, đừng hỏi làm sao dừng thời gian đó không phải là vấn đề. Đó là câu hỏi khá vô lý.
1:09:25	Time is a factor and thought is a factor: thinking about what has happened, what might happen; thinking. Is thinking a factor in fear? Has thinking brought about fear? As one sees time has brought fear, right? Time. Not only time by the clock, but psychological time, the inward time: I am going to be; I am not good, but I will be. I will get rid of my violence, which is again the future. Or, I have been violent, but I won’t be. All that implies time. We ought to inquire, what is time?	Thời gian là tác nhân và ý nghĩ là tác nhân: nghĩ về việc đã xảy ra, có thể sẽ xảy ra; suy nghĩ. Suy nghĩ là tác nhân sợ hãi? Suy nghĩ sinh ra sợ hãi? Bạn thấy thời gian sinh sợ hãi, phải không? Thời gian. Không phải thời gian đồng hồ, mà thời gian tâm lý, bên trong: tôi sẽ là; tôi không tốt, nhưng sẽ tốt. Tôi sẽ bỏ bạo lực, lại cũng là tương lai. Hay, tôi bạo lực, tôi sẽ không thế. Mọi cái đó hàm ý thời gian. Chúng ta phải tìm hiểu, thời gian là gì?
1:10:52	Are you prepared for this? Do you want to go into all this? Really? I’m rather surprised. Because you’ve all been instructed, you’ve all been informed, you’ve been all told what to do by the psychologists, by the priests, by your leaders; always seeking help and finding new ways of being helped. So one has become a slave to others. We are never free to inquire, to stand psychologically completely by oneself.	Bạn chuẩn bị chưa? bạn có muốn tìm hiểu không? Thật à? tôi khá ngạc nhiên. (Cười) Bởi vì các bạn được chỉ dẩn, các bạn được thông tin được bảo nên làm gì từ các nhà phân tâm, các giáo sĩ các lãnh đạo; luôn tìm kiếm giúp đỡ và cách được giúp mới Nên chúng ta thành nô lệ kẻ khác. Chúng ta không hề tự do tìm kiếm, độc lập tâm lý hoàn toàn.
1:11:56	So we are going now to inquire into time. What is time? Apart from the clock, apart from the sunrise and the sunset, the beauty of the sunrise, the beauty of the sunset, apart from the light and the dark, what is time? Please, if one really understands this, the nature of time inwardly, you will find for yourself an extraordinary sense of having no time at all. We’ll come to that.	Vậy chúng ta sẽ tìm hiểu thời gian. Thời gian là gì? Để sang bên đồng hồ, mặt trời mọc lặn vẻ đẹp buổi bình minh, vẻ đẹp lúc hoàng hôn để sang bên sáng và tối, thời gian là gì? Nếu thực sự hiểu điều này, bản chất thời gian bên trong bạn sẽ khám phá cho mình ý nghĩa lạ lùng của vô thời gian. Chúng ta sẽ đến đó.
1:12:50	Time is the past, right? Time is the future, and time is the present. The whole cycle is time. The past – your background, what you have thought, what you have lived through, your experiences, your conditioning, as Christian, Hindu, Buddhist, all the rest of it, or you put aside all that nonsense and said, I’m going to live this way, which is the past. So the past is the present, right? Without the past you wouldn’t be here: your background, your conditioning, your brain being programmed as a Christian, Hindu, Buddhist, and all the rest of it. We have been programmed for two thousand years. And the Hindus for three to five thousand years. Like a computer, they repeat, repeat, repeat. So the past is the present; what you are now is the result of the past. And tomorrow, or a thousand tomorrows, is the future. So the future is what you are now. Right? You have understood? I mustn’t ask you that because it’s up to you. So the future is now. In the now all time is contained. This is a fact too, actuality, not a theory. What you are is the result of the past and what you will be tomorrow is what you are now. If I am violent now, tomorrow I’ll be violent. So tomorrow is in the now, in the present unless I radically, fundamentally bring about a mutation. Otherwise I’ll be what I have been. That is, we have had a long evolution, evolving, evolving, evolving. And we have evolved to what we are now. And if you carry on that game, you will be violent, you will be barbarous next day. So as all time is contained in the now – which is a fact, actuality – can there be total mutation now in all our behaviour and our way of living, thinking, feeling? Not being an American, Hindu, Buddhist – none of that. But if you don’t radically, psychologically bring about a mutation, then you will be exactly what you have been in the past. So is it possible to bring about this psychological mutation at all?	Thời gian là quá khứ, phải không? Thời gian là tương lai và thời gian là hiện tại. Cả vòng tròn ấy là thời gian. Quá khứ - hậu trường, điều bạn suy nghĩ việc bạn trải qua, kinh nghiệm, qui định như tín đồ Cơ đốc, Hin đu, Phật giáo, v.v.. hay bạn dẹp hết sang bên và nói tôi sẽ sống cách này, thảy đều là quá khứ. Vậy quá khứ là hiện tại, phải không? Không có quá khứ bạn không ở đây: hậu trường, qui định trí óc bị lập trình như người Cơ đốc, Hin đu, Phật giáo và mọi thứ khác. Chúng ta bị lập trình đã hai ngàn năm. Và Hin đu đã ba hay năm ngàn năm. Như máy vi tính, họ lặp đi lặp lại. Quá khứ là hiện tại; điều bạn đang suy nghĩ là từ quá khứ. Và ngày mai, hay hàng ngàn ngày mai, là tương lai. Vậy tương lai là bạn hiện là. Phải không? bạn hiểu không? Tôi không cần phải hỏi vì tuỳ bạn thôi. Nên tương lai là hiện giờ. Hiện tại chứa cả thời gian. Đó cũng là thực tế, hiện thực, không phải lý thuyết. Bạn hiện là quá khứ và ngày mai bạn sẽ là bạn hiện giờ. Nếu tôi đang bạo lực, mai tôi sẽ bạo lực. Vậy ngày mai là hiện giờ, trong hiện tại trừ khi tôi thay đổi sâu sắc, tận gốc rễ. Không thế thì tôi sẽ là tôi đã là. Nghĩa là, chúng ta tiến hóa lâu rồi, tiến hóa, tiến hóa. Và chúng ta tiến hóa đến hiện giờ. Và nếu tiếp tục trò chơi ấy, mai bạn sẽ bạo lực, bạo tàn. Cả thời gian nằm trong hiện tại - đó là thực tế, hiện thực - có thể thay đổi toàn diện ngay trong mọi hành vi, lối sống, suy nghĩ, cảm nhận không? Không phải người Mỹ, Hin đu, Phật giáo, không phải. Nhưng nếu bạn không thay đổi tận gốc rễ tâm hồn mình thì bạn cũng sẽ y nguyên như bạn ngày hôm qua. Vậy có thể nào thay đổi hoàn toàn tâm hồn mình không?
1:17:17	You know, when you have been going north all your life, following a particular direction or not having a direction, just wobbling all over the place, as most people do, if you are going north and somebody comes along and tells you most seriously and you listen to him seriously, not only hear with hearing of the ear but also hearing deeply, when you hear him say, the way you are pursuing, north, leads you nowhere, there is nothing at the end of it; but go east or west or south. And you listen and you say, I will do it. When the moment you say, you have taken a new turn, there is a mutation. The speaker is making it very simple. But it’s a very complex problem, which is: to realize deeply that one has been going on this way for centuries upon centuries and it has not changed that at all. We are still violent, brutal, and all the rest of it. If one really actually perceives that, not intellectually or verbally but deeply, then you turn in another direction. At that second there is the mutation in the very brain cells themselves.	Bạn biết đó, khi bạn lên hướng bắc cả đời theo một đường lối hay không theo đường lối nào chỉ lắc lư ở một chỗ nào, như mọi người nếu bạn lên hướng bắc và ai đó đi cùng và nói nghiêm chỉnh và bạn nghiêm túc lắng nghe, không chỉ nghe bằng tai mà nghe thẳm sâu, khi nghe anh ta nói đường bạn đang đi, hướng bắc, chẳng đưa bạn đến đâu cả không có gì ở cuối đường; hãy đi hướng đông, tây hay nam. Và bạn lắng nghe rồi nói, tôi sẽ đi. Lúc nói, bạn đã quay sang hướng mới, đó là thay đổi. Người nói đơn giản nó như thế. Nhưng đó thực sự là vấn đề phức tạp, tức là: để hiểu ra rằng chúng ta đã đi trên con đường ấy thế kỷ này sang thế kỷ khác mà không hề thay đổi. Chúng ta vẫn bạo lực, tàn ác, và mọi thứ khác. Nếu thực sự thấy, không phải trí óc hay ngôn từ mà sâu thẳm bạn liền quay sang hướng khác. Trong giây phút ấy tế bào não liền thay đổi.
1:19:10	Because the speaker has discussed these matters with some neurologists. Of course they don’t agree completely, but they go partially, a way. It’s always a game, you understand. We treat life as a game: partially right, and partially wrong; partially correct, and you may be right and you may be wrong. But we never ask ourselves, what is the way of living, the art of living which is the greatest art, greater than any art in the world, the art of living. And – quelle heure–	Vì người nói đã thảo luận vấn đề với vài nhà thần kinh học. Dĩ nhiên họ không hoàn toàn đồng ý, nhưng một phần. Đó cũng là trò chơi, bạn biết mà. Chúng ta xử lý cuộc đời như trò chơi: bên đúng và bên sai; đúng một phần và bạn có thể là đúng hoặc sai. Nhưng chúng ta không hề tự hỏi về lối sống, nghệ thuật sống nghệ thuật lớn nhất, cao nhất trên thế gian, nghệ thuật sống. Và - mấy giờ rồi - ...
1:20:08	Q: 3:57.	Người nghe: 3 giờ 57.
1:20:12	K: Have I talked an hour?	Tôi nói được một giờ à?
1:20:14	Q: A little more than an hour.	Người nghe: Hơn một giờ rồi.
1:20:17	K: Can you put up with this? We’ll finish this question. After that we’ll meet again tomorrow. If you are willing, I’m not inviting you, it’s up to you.	Bạn có thể chịu đựng? Người nghe: (Cười) Vâng. Chúng ta sẽ kết thúc câu chuyện. Rồi mai sẽ gặp lại. Nếu bạn đồng ý, tôi không mời đâu, tuỳ bạn. (Cười)
1:20:39	We said time is important because we live by time, but we don’t live time as a whole, which is the present. In the present all time is contained: the future and the past. If I’m violent today, I’ll be violent tomorrow. And can I end that violence today completely, not partially. It can. We’ll go into it. And also, is fear brought about by thought? Of course it is. Don’t accept the speaker’s word for it, look at it. I am this, I am frightened of tomorrow, what might happen. I am secure today, and there might be war, there might be this, there might be catastrophe, I am frightened. So time and thought are the root of fear.	Nói thời gian quan trọng vì chúng ta sống trong thời gian nhưng chúng ta không sống cả thời gian, nghĩa là hiện tại. Hiện tại chứa cả thời gian: tương lai và quá khứ. Nếu hôm nay bạo lực, mai tôi sẽ bạo lực. Và có thể chấm dứt hết bạo lực ngay, không từng phần? Có thể. Chúng ta sẽ tìm hiểu. Và phải chăng sợ hãi do ý nghĩ sinh ra? Dĩ nhiên rồi. Đừng chấp nhận lời người nói, hãy nhìn xem. Tôi thế này, tôi sợ ngày mai, cái có thể xảy ra. Tôi đang an ổn, rồi có thể có chiến tranh, việc này khác có thể có tai họa, tôi sợ. Vậy thời gian và ý nghĩ là gốc sợ hãi.
1:22:05	So what is thinking? You understand my question? If time and thought are the root of fear – which they are in actuality – what is thinking? Why do we live, act, do everything, on the basis of thought? The marvellous cathedrals of Europe, the beauty, the structure, the architecture: it has been put together by thought. All religions and their paraphernalia, their dress, all the medieval robes, are put together by thought. All the rituals are connived, arranged, by thought. And in our relationship with each other, man and woman, the relationship is based on thought. When you drive a car, it’s based on thought. Recognition, all that, is thought. So one has to inquire, if you are not too tired – and we’ll stop at the end of this – what is thinking? Probably nobody has asked this question. Very few people do. We have been asking this question for sixty years. What is thought? Because if you can find out what is the origin, the beginning, why thought has become so extraordinarily important in our life, there may be in that very inquiry a mutation taking place. So we are asking what is thought, what is thinking? Don’t wait for me to answer it. Look at it, observe it.	Vậy suy nghĩ là gì? Bạn hiểu câu hỏi chứ? Nếu thời gian và ý nghĩ là gốc sợ hãi - đó là thực tế - suy nghĩ là gì? Tại sao chúng ta sống, hành động đều dựa trên ý nghĩ? Các Giáo đường tuyệt vời ở châu Âu, vẻ đẹp, cơ cấu, kiến trúc: được làm ra bởi ý nghĩ. Mọi tôn giáo với các nghi thức, y áo các y áo thời trung cổ, do ý nghĩ bày ra. Mọi lễ nghi do ý nghĩ đồng lõa, sắp xếp. Và trong quan hệ chúng ta với nhau, nam và nữ quan hệ ấy dựa trên ý nghĩ. Khi bạn lái xe, cũng dựa trên ý nghĩ. Nhận biết, mọi cái, là ý nghĩ. Vậy bạn phải tìm hiểu, nếu không quá mệt... - và xong việc này chúng ta sẽ dừng - suy nghĩ là gì? Có thể không ai đặt câu hỏi này. Rất ít người làm thế. Chúng ta đặt câu hỏi này đã 60 năm. Ý nghĩ là gì? Vì nếu bạn không tìm ra nguồn gốc, khởi đầu tại sao ý nghĩ thành ra quá mức quan trọng trong đời sống có thể chính trong tìm kiếm, thay đổi xảy ra. Vậy chúng ta hỏi ý nghĩ là gì, suy nghĩ là gì? Đừng trông chờ tôi trả lời. Nhìn đi, quan sát đi.
1:25:07	Thinking is the word; word is important, the sound of the word, the quality of the word; the depth, the beauty of a word. Especially the sound. I won’t go into the question of sound and silence, we’ll talk about it perhaps tomorrow. Thinking is part of memory, isn’t it? Investigate it with the speaker, please, don’t sit there comfortably, or uncomfortably. Thinking is part of memory, isn’t it? If you had no memory at all, would you be able to think? You wouldn’t. Our brain is the instrument of memory: memory of things that have happened, experience, and so on, the whole background of memory. Memory arises from knowledge, from experience, right? So experience, knowledge, memory, and the response of memory is thought. This whole process of experiencing, recollecting, holding, which becomes our knowledge. Experience is always limited, naturally. Because – it’s a complicated question, because – oh, gosh, everything is complicated.	Suy nghĩ là từ; từ quan trọng, âm thanh của từ phẩm chất từ; chiều sâu, vẻ đẹp của từ ngữ. Đặc biệt âm thanh. Tôi sẽ tìm hiểu vấn đề âm thanh và im lặng chắc mai chúng ta sẽ nói việc ấy. Suy nghĩ là thành phần của ký ức, phải không? Hãy cùng người nói tìm kiếm, đừng ngồi đó thoải mái hay không. Suy nghĩ là thành phần ghi nhớ, phải không? Nếu không nhớ gì, bạn có thể suy nghĩ không? Bạn không thể. Não chúng ta là công cụ nghi nhớ: ghi nhớ việc đã xảy ra kinh nghiệm, v.v.., cả hậu trường ghi nhớ. Ghi nhớ khởi lên từ kiến thức, kinh nghiệm, phải không? Kinh nghiệm, kiến thức, ký ức, và đáp ứng của nó là ý nghĩ. Tiến trình kinh nghiệm, hồi ức, ôm giữ ấy trở thành kiến thức. Kinh nghiệm luôn giới hạn, dĩ nhiên. Bởi vì - đó là vấn đề phức tạp, vì ồ, này, mọi việc đều phức tạp. (Cười)
1:27:35	Is experience different from the experiencer? Give your brains to this, find out. If there is no experiencer, is there an experience? Of course not. So the experience and the experiencer are the same. Like the observer and the observed, the thinker is not separate from his thoughts. The thinker is the thought.	Kinh nghiệm có khác với người kinh nghiệm? Động não lên, tìm xem. Nếu không người kinh nghiệm, có kinh nghiệm? Dĩ nhiên không. Vậy kinh nghiệm và người kinh nghiệm là một. Như người quan sát và vật, người suy nghĩ không khác ý nghĩ. Người suy nghĩ là ý nghĩ.
1:28:15	So experience is limited as you can observe in the scientific world or any other field. They are adding more and more and more every day to their knowledge through experience, through experiment on animals and all that horror that is going on. And that knowledge is limited because they are adding to it. So memory is limited. And from that memory thought is limited. So thought being limited must invariably bring about conflict. Just see the pattern of it. Not accept what the speaker is saying, that’s absurd. He’s not an authority, he’s not a guru, thank god. But if we can observe this fact together, that thought and time are the root of fear.	Nên kinh nghiệm giới hạn bạn có thể quan sát trong lĩnh vực khoa học hay khác. Họ cứ thêm, thêm, mỗi ngày vào kiến thức, qua kinh nghiệm thí nghiệm trên động vật và mọi cái khủng khiếp ấy diễn ra. Và kiến thức giới hạn nên họ thêm vào. Vậy ghi nhớ giới hạn. Và từ ghi nhớ ấy ý nghĩ giới hạn. Ý nghĩ giới hạn đương nhiên phải sinh ra xung đột. Hãy xem cái khung ấy. Đừng chấp nhận lời người nói, thế là vô lý. Anh ta không uy quyền, ơn trời, anh ta không là đạo sư. Nhưng nếu có thể cùng nhìn, ý nghĩ và thời gian là gốc sợ.
1:29:26	Time and thought are the same, they are not two separate movements. When you see this fact, this actuality, that time and thought are the root of fear, time, thought – just to observe it in yourself, not move away from the reality of it, from the truth of it that fear is caused by this, time and thought; to hold it, remain with it, not run away from it, not rationalize, it is so. And then it’s like holding a precious jewel in your hand. You see all the beauty of that jewel. Then you will see for yourself that fear psychologically completely ends. And when there is no fear you are free. And when there is that total freedom you don’t have gods, rituals, you are a free man. We’ll continue tomorrow if you don’t mind.	Thời gian và ý nghĩ là một, không phải hai chuyển động riêng. Khi bạn thấy thế, thực tế, thời gian và ý nghĩ là gốc sợ hãi thời gian ý nghĩ - nhìn trong chính bạn đừng chạy khỏi thực tế ấy, sự thực ấy sợ hãi do nó sinh ra, thời gian và ý nghĩ; giữ đó, ở đó, đừng chạy trốn, đừng biện minh, nó là thế. Và rồi bạn như nắm giữ viên ngọc quí trên tay. Bạn thấy vẻ đẹp của viên ngọc. Rồi chính bạn sẽ thấy sợ hãi tâm lý hoàn toàn chấm dứt. Và khi không có sợ hãi bạn tự do. Và tự do toàn diện, không thần thánh, lễ nghi, bạn người tự do. Nếu bạn không ngại, mai chúng ta sẽ tiếp tục. (Vỗ tay)
1:31:12	I don’t know why you clap. Perhaps you are clapping for yourself. You are not encouraging the speaker or discouraging him. He doesn’t want a thing from you. When you yourself become both the teacher and the disciple, disciple being a man who is learning, learning, learning, not accumulating knowledge, then you are an extraordinary human being. May we get up now?	Không hiểu sao bạn vỗ tay. (Cười) Có lẽ bạn vỗ tay cho chính mình. (Cười và vỗ tay) Bạn không cỗ vũ hay làm nản lòng người nói. Anh ta không muốn điều gì từ bạn. Khi chính bạn trở thành thầy lẫn trò học trò là người học, học, học không thu gom kiến thức rồi bạn sẽ là người lạ lùng. Chúng ta đứng dậy chứ? (Cười)