Daily Quotes 每日引用 11
To sit under a tree坐在树下
You see, you are not educated to be alone. Do you ever go out for a walk by yourself? It is very important to go out alone, to sit under a tree - not with a book, not with a companion, but by yourself - and observe the falling of a leaf, hear the lapping of the water, the fishermen’s song, watch the flight of a bird, and of your own thoughts as they chase each other across the space of your mind. If you are able to be alone and watch these things, then you will discover extraordinary riches which no government can tax, no human agency can corrupt, and which can never be destroyed.
你看，教育并没有教你独立。你可曾独自一人出去散步？独自出去走走，坐在一棵树下——没有书籍和朋友的陪伴，而是独自一人——观察飘落的树叶，聆听潺潺的流水和渔夫的歌声，看鸟儿飞翔，看你纷飞的思绪横穿脑际互相追逐，这么做很重要。如果你能够独立地观察这些东西，那么你就会发现非凡的丰饶，这种丰饶政府无法课税，人类的组织无法腐蚀，它永远也不会被破坏。
This Matter of Culture, p 89
《文化这件事》，第89页
Nature
自然
Why does the mind think about sex at all?
头脑究竟为什么会想着性？
Why does the mind think about sex at all? Why? Why has it become a central issue in your life? When there are so many things calling, demanding your attention, you give complete attention to the thought of sex… What happens, why are your minds so occupied with it? Because that is the way of ultimate escape, is it not? It is a way of complete self-forgetfulness. For the time being, at least for the moment, you can forget yourself - and there is no other way of forgetting yourself. Everything else you do in life gives emphasis to the "me", to the self. Your business, your religion, your gods, your leaders, your political and economic actions, your escapes, your social activities, your joining one party and rejecting another - all that is emphasizing and giving strength to the "me". That is, there is only this one act in which there is no emphasis on the "me", so it becomes a problem, does it not?
头脑究竟为什么会想着性？为什么？为什么性变成了你生活中一件核心的事情？有那么多事情在召唤，需要你去关注，你却把注意力全部投注到了性这个念头上……发生了什么事情，你们的头脑为什么被它填得满满的？因为那是终极的逃避之道，不是吗？那是全然忘我之道。你可以暂且，起码在那一刻，你可以忘掉自己——而没有其他的方式可以让你忘掉自己。生活中你所做的一切，都在强调着“我”，强调自己。你的生意，你的宗教，你的神祗，你的领袖，你的政治和经济活动，你的逃避，你的社会行为，你加入一个党派而抛弃另一个——那一切都在强调“我”，增强“我”的力量。也就是说，只有这一种行为之中没有对“我”的强调，所以它就变成了一个问题，不是吗？
The First and Last Freedom, pp 228-229
《最初与最终的自由》，第228-229页
Sex
性
To put everything in its proper place
把所有东西放到它恰当的位置
The word 'art' means to put things in their proper place, not giving one or the other undue importance. If you give too much importance to technology, then other ways of existence are given too little; therefore there is disharmony. If you give sex the highest, all-consuming importance, make it the only thing that matters in life, as most people do - perhaps there are exceptions - then again you exaggerate and bring about disharmony. If you rate money as all important, again contradiction takes place - or if you say power, domination is all important, again contradiction occurs. To live harmoniously, therefore, means to put everything in its proper place. Will you do this - not give your body the tremendous importance the West gives it, how you look, how you dress - which doesn't mean you mustn't dress properly, decently. Will you do all this? If you don't, why do you talk about order? There is no point at all. But if one wants to live in order and therefore in harmony with a sense of great beauty, perhaps also peace, then you must have order.
“艺术”这个词意味着把事物放到它们各自恰当的位置上，不赋予此或彼不应有的重要性。如果你太重视技术，却很不重视生活其他的方面，那么就会出现不和谐。如果你赋予性至高无上的重要性，认为它无比重要，是生活中唯一最重要的事，就像大多数人所做的那样——也许也有例外——那么你也夸大了局部，也会带来不和谐。如果你把金钱看得无比重要，那么矛盾也会发生；或者，如果你说权力和掌控至关重要，那么也会发生冲突。若要和谐地活着，那就意味着要把每件事情都放在恰当的位置上。你愿意这么做吗——不给你的身体以极大的重要性，像西方世界那样重视你的外表、你的打扮？——这并不意味着你不能穿得体面、得体。你们愿意这么做吗？如果你不愿意，那你为什么还要谈论秩序呢？那完全没有意义。然而，如果你想生活在秩序中，进而生活在有着巨大美感的和谐中，或许还有宁和中，那么你就必须拥有秩序。
On Conflict, p 87
《论冲突》，第87页
Order and Disorder
秩序与混乱
Are you aware that your life is disorderly?
你觉察到你的生活是混乱的吗？
Are you aware of the daily routine, the monotony, the boredom of going to the office? Are you aware of the quarrels, of the brutalities, of the nagging and the violence, of everything which is the result of a culture that is total disorder, which is your life? You can't pick and choose out of that disorder what you think is order. Are you aware that your life is disorderly and if you haven't got the interest, the passion, the intensity, the flame to find order, then you will pick and choose what you think is order out of the disorder. Can you observe yourself with great honesty, without any sense of hypocrisy or double talk, know for yourself that your life is disorderly, and can you put all that aside to find out what order is. You know, putting aside disorder is not so very difficult; we dramatize it, make much of it. But when you see something very dangerous, a precipice, a wild animal, or a man with a gun, you avoid it instantly, don’t you? There is no arguing, no hesitation, no temporizing, there is immediate action. In the same way, when you see the danger of disorder, there is instant action which is the total denial of the whole culture which has brought about disorder, which is yourself.
你意识到每天的例行公事、千篇一律、上班的无聊了吗？你意识到争吵、残忍、唠叨以及暴力了吗？你意识到完全混乱的文化造成的一切了吗？那就是你的生活！你没法在那混乱中挑出你认为是秩序的东西。你意识到你的生活混乱不堪了吗？如果你没有兴趣，没有热情，没有强度和激情去发现秩序，你就会在混乱中挑挑拣拣，找一些你认为是秩序的东西。你能怀着极大的诚实观察你自己吗——没有任何伪善，也不故弄玄虚，自己了解自己生活的混乱——你能把那一切都放到一边，去搞清楚秩序是怎么回事吗？要知道，把混乱放到一边没那么困难。我们把混乱夸大了，太把它当回事了。如果你看到非常危险的东西，一片悬崖、一头野兽或一个带枪的人，你就会立即避开，不是吗？没有争辩，没有犹豫，没有拖延，只有即刻的行动。同样，如果你看到了混乱的危险，就会立即行动，即完全否定导致混乱的整个文化，即你自己。
The Awakening of Intelligence, pp 313-314
《智慧的觉醒》，第313-314页
Order and Disorder
秩序与混乱
Disorder is essentially conflict
混乱本质上是冲突
We are trying politically, legally and socially to bring order in the outer world in which we are living, and inwardly we are confused, uncertain, anxious and in conflict. Without inward order there will always be danger to human life.
What do we mean by order? The universe in the supreme sense has known no disorder. Nature, however terrifying to man, is always in order. It becomes disordered only when human beings interfere with it and it is only man who seems to be from the beginning of time in constant struggle and conflict. The universe has its own movement of time. Only when man has ordered his life will he realize the eternal order.
Why has man accepted and tolerated disorder? Why does whatever he touches decay, become corrupt and confused? Why has man turned from the order of nature, the clouds, the winds, the animals and the rivers? We must learn what is disorder and what is order. Disorder is essentially conflict, self-contradiction and division between becoming and being.
我们总是试图在政治、法律和社会等方面为我们所处的外在世界带来秩序，而内在我们是困惑的、不确定的、焦虑的和冲突的。没有内在的秩序，对人类生活的威胁就会一直存在。
我们所说的秩序是什么意思？在最高的意义上，宇宙并不存在混乱。大自然，无论对人类来说有多可怕，总是有秩序的。只有在受到人类干预的时候，它才会变得混乱。似乎只有人类自有史以来就处于不断的斗争和冲突之中。宇宙有它自身的时间运动。只有当人让自己的生活变得有秩序时，他才会了解永恒的秩序。
为什么人类会接受和容忍混乱？为什么无论人类一旦碰触什么，那里就会变得腐朽、堕落和混乱？为什么人类会背离自然的秩序，风、云、动物与河流？我们必须了解什么是混乱，什么是秩序。混乱本质上是冲突、自相矛盾，以及“成为”和“存在”之间的分裂。秩序是一种从未存在混乱的状态。
Letters to the Schools vol II, pp 11-12
《给学校的信第二卷》，第11-12页
Order and Disorder
秩序与混乱
There is disorder when we are pursuing ideals
当我们追求理想时，就会出现混乱
What is the nature and structure of disorder? There is disorder, isn't there? Where there is contradiction - saying one thing and doing something totally different - there is bound to be disorder. I wonder if one is aware of this. Then, there is conflict, disorder, when we are pursuing ideals or our own projection of what we think we ought to be. That is, where there is division between actually what is happening in ourselves and neglecting that and pursuing an idea; that is one of the causes of disorder. Another cause in the psychological, so-called inward life, is to pursue authority, the authority of a book, the authority of a guru, the authority of so-called spiritual people.
混乱的本质和结构是怎样的？混乱确实存在，不是吗？只要有矛盾——嘴上说的是一回事儿，做的却完全是另外一回事儿——那么就必然会有混乱。我想知道你有没有意识到这一点。当我们追求理想或者我们自己投射出来的认为应该如何的景象时，就会存在冲突和混乱。也就是说，只要我们忽视自己身上实际发生的事情并去追求某个理念，这种分裂就是混乱的肇因之一。另一个心理上或者所谓内在生活中的肇因，是追随权威：书籍的权威，古鲁的权威，以及所谓灵性人士的权威。
Mind Without Measure, pp 52-53
《没有衡量的头脑》，第52-53页
Order and Disorder
秩序与混乱
Order and sleep
秩序与睡眠
If you take stock of the day as you go to bed and lie down - don't you do this? - saying "I should have done this, I should not have done that", "It would have been better that way, I wish I hadn't said this" - when you take stock of the things that have happened during the day, then you are trying to bring about order before you go to sleep. And if you don’t make order before you go to sleep, the brain tries to do it when you are asleep. Because the brain functions perfectly only in order, not in disorder. If functions most efficiently when there is complete order, whether that order is neurotic or rational; because in neurosis, in imbalance, there is order, and the brain accepts that order.
So, if you take stock of everything that has been happening during the day before you go to sleep, then you are trying to bring about order, and therefore the brain does not have to bring order while you are asleep: you have done it during the day. You can bring about that order every minute during the day, that is if you are aware of everything that’s happening, outwardly and inwardly.
晚上躺下睡觉时，如果你反思白天的事——你不就是这么做的吗？你会说，“我本该这样，我本不该那样”、“那样会更好，真希望我没那么说”——如果你反思白天发生的事，那就是试图在睡前理出头绪。如果睡前没理出头绪，睡着时脑子就会开工。因为只有事事井然有序，脑子才能完美运作，一乱就不行了。如果秩序井然，它就能最高效运作，不管是神经质的秩序，还是理性的秩序。因为，在神经质中、在不平衡中，也存在着秩序，脑子认同那种秩序。
所以，如果你在睡前反思白天发生的一切，你就是在试图理出头绪，因此脑子就不必在你睡着时做这项工作了——因为你在白天已经做好了。白天时，每分每秒你都可以实现那种秩序，就是说，如果你能觉察内外发生的一切的话。
The Awakening of Intelligence, pp 62-63
《智慧的觉醒》，第62-63页
Order and Disorder
秩序与混乱
Order cannot be cultivated
秩序无法培养
Order is virtue. And order isn't a thing to be cultivated; you can't say "I will be orderly", "I will do this and I won’t do that" - then you are merely disciplining yourself, becoming more and more rigid, mechanical. Such a mind is totally incapable of coming upon this beauty that has no name, no expression. Order, like virtue, cannot be cultivated - if you cultivate humility you are obviously not humble; you can cultivate vanity, but to cultivate humility is not possible any more than to cultivate love. So order which is virtue cannot be practised. All that one can do is to see this total disorder within and outside oneself - see it! You can see this total disorder instantly and that is the only thing that matters - to see it instantly.
秩序就是美德。而秩序是无法培养的东西；你不能说“我会秩序井然的”，“我会这么做，不会那么做”，那样的话你就只不过是在约束自己，就会变得越来越僵化和机械。这样的头脑完全没有能力遇到那无法命名和表达的美。秩序就像美德一样，是无法培育的——如果你培养谦卑，那么你显然并不谦卑；你可以培养虚荣，但你不可能培养谦卑，就像无法培养爱一样。所以秩序，也就是美德，是无法练习的。你所能做的只能是看到自己内外这种彻底的混乱——看到它！你立刻就可以看到这种彻底的混乱，这是唯一重要的事情——立即看到这一点。
Talks in Europe 1968, p 63
《1968年欧洲讲话》，第63页
Order and Disorder
秩序与混乱
Beauty is complete order
美即全然的秩序
Beauty is complete order. But most of us have not that sense of beauty in our lives. We may be great artists, great painters, expert in various things, but in our own daily life, with all the anxieties and miseries, we live, unfortunately, a very disordered life. It is a fact. You may a great scientist, you may be a great expert in a subject, but you have your own problems, struggles, pain, anxieties and the rest of it. We are asking, is it possible to live in complete order within, not impose discipline, control, but to inquire into the nature of this disorder, what are the causes, and to dispel, move away, wash away the cause. Then there is a living order in the universe.
美即全然的秩序。但我们大多数人在生活中并没有这种对美的感受。我们也许是大艺术家、大画家、大专家，但是在我们自己的日常生活中，有着所有的焦虑和痛苦，我们不幸地过着一种非常混乱的生活。这是一个事实。你也许是一个大科学家，你也许是某个学科的大专家，但是你有自己的问题，有着挣扎、痛苦、焦虑和诸如此类的一切。我们在问，有没有可能内心生活在完全的秩序中，不施加戒律和控制，而是探询这种混乱的本质，其成因是什么，并排除、驱散、清除那些原因。此时宇宙中就会有一种鲜活的秩序。
Mind Without Measure, p 17
《没有衡量的头脑》，第17页
Order and Disorder
秩序与混乱
Order in life and cosmic order
生活中的秩序和宇宙秩序
If there is no order in your relationship with your wife, with your husband, with your children, with your neighbour - whether that neighbour is near or very far away - forget about meditation. Without order in your life, if you try to meditate you will fall into the trap of illusions. If you have been serious, and you have order - not temporary order, but absolute order - that order can look to the cosmic order, that order has relationship with the cosmic order. Cosmic order is the setting of the sun, the rising of the moon, the marvellous sky of the evening with all its beauty. Merely examining the cosmos, the universe through a telescope is not order. If there is order here, in our life, then that order has an extraordinary relationship with the universe.
如果你与你的妻子、丈夫、孩子、邻居——无论那个邻居很近还是很远——之间的关系中缺乏秩序，那就忘掉冥想吧。你的生活中没有秩序，如果你试图去冥想，你就会陷入幻觉的陷阱。如果你是认真的，并且你拥有秩序——不是暂时的秩序，而是绝对的秩序——那秩序就能遵循宇宙秩序，那秩序就与宇宙秩序有了关系。宇宙秩序就是太远落下、月亮升起、璀璨的夜空及其无尽的美丽。仅仅透过望远镜去研究宇宙、星际，那不是秩序。如果在这里，你的生活里有秩序，那么那秩序就会与宇宙拥有一种非同寻常的关系。
This Light in Oneself, p 42
《内在之光》，第42页
Order and Disorder
秩序与混乱
Freedom is order
自由即秩序
Freedom is order - it is never disorder - and one must have freedom, completely, both outwardly and inwardly; without freedom there is no clarity; without freedom you can't love; without freedom you can't find truth; without freedom you cannot go beyond the limitation of the mind. You must have freedom, and you must demand it with all your being. When you so demand it, you will find out for yourself what order is - and order is not the following of a pattern, a design; it is not the outcome of habit.
Without freedom there is only disorder.
自由就是秩序——它从来不是混乱——而你必须拥有从外到内的彻底自由。没有自由，就没有清晰的认识；没有自由，你就无法去爱；没有自由，你就无法找到真理；没有自由，你就无法超越头脑的局限。你必须拥有自由，你必须以你的整个存在去追求它。当你如此热切地追求它时，你自己就会发现秩序是什么——秩序不是遵照某个模式、某种设计，不是习惯的产物。 若没有自由，就只有混乱。
Meeting Life, pp 132-33
《与生活相遇》，第132-133页
Freedom
自由
The margin of freedom is getting narrower
自由的余地正逐渐狭隘
If you observe, you will see that the margin of freedom is getting very, very narrow; politically, religiously, technologically, our minds are getting shaped, and our everyday life is diminishing that quality of freedom. The more civilized we become, the less there is of freedom. I do not know if you have noticed how civilization is making us into technicians, and a mind that is built around a technique is not a free mind. A mind that is shaped by a church, by dogmas, by organized religion is not a free mind. A mind that is darkened by knowledge is not a free mind. If we observe ourselves, it soon becomes obvious that our minds are weighed down by knowledge - we know so much. Our minds are bound by the beliefs and dogmas that organized religions throughout the world have laid upon them. Our education is largely a process of acquiring more technique in order to earn a better livelihood, and everything about us is shaping our minds, every form of influence is directing, controlling us. So the margin of freedom is getting narrower and narrower.
如果你去观察，你就会发现自由的余地正变得越来越狭窄；我们的头脑正被从政治上、宗教上、技术上塑造着，我们的日常生活正在缩减那项自由的品质。我们越是文明，自由就越少。我不知道你有没有留意到文明是如何把我们变成技术工人的，而围绕技术塑造出的头脑不是一颗自由的头脑。被教会、教条、组织化的宗教所塑造的头脑不是一颗自由的头脑。蒙上知识阴影的头脑不是一颗自由的头脑。如果我们观察我们自己，很快就会发现我们的头脑被知识所负累——我们知道的太多了。我们的头脑被全世界的宗教强加在头脑之上的信仰和教条所局限。我们的教育在很大程度上是一个获取更多技术的过程，以谋求更好的生计，而我们周围的一切都在塑造着我们的头脑，各种形式的影响都在指导着、控制着我们。所以，自由的余地正变得越来越狭窄。
The Collected Works vol XI, p 376
《选集第十一卷》，第376页
Freedom
自由
Psychological prison
心理牢笼
Nobody can put you psychologically into prison. You are already there.
没人能把你投入心理的牢笼。你已经身处其中了。
Truth and Actuality, p 106
《真理与现实》，第106页
Freedom
自由
To function without being slaves
不受奴役地生活
The conscious mind is that which is occupied with the everyday events of life; it is the mind that learns, that adjusts, that acquires a technique, whether scientific, medical, or bureaucratic. It is the conscious mind of the businessman that becomes a slave to the job which he has to do. Most of us are occupied from nine o'clock until five, almost every day of our existence, earning a livelihood; and when the mind spends so much of its life in acquiring and practising a technique, whether it be that of a mechanic, a surgeon, an engineer, a businessman, or what you will, naturally it becomes a slave to that technique. I think this is fairly obvious. As the housewife is a slave to the house, to her husband, to cooking for her children, so is the man a slave to his job; and both are slaves to tradition, to custom, to knowledge, conclusions, beliefs, to the conditioned ways of their own thinking. And we accept this slavery as inevitable. We never inquire to find out whether we can function without being slaves. Having accepted the inevitability of earning a livelihood, we have also accepted as inevitable the mind's slavishness, its fears, and thus we tread the mill of everyday existence.
We have to live in this world - that is the only inevitable thing in life. And the question is, surely, whether we cannot live in this world with freedom.
有意识的头脑被日常生活中的事情所占据，是一个不断学习、调整和获取技巧的头脑，无论是科学的、医学的还是官僚主义的技巧。商人有意识的头脑变成了他所从事工作的奴隶。我们大部分人几乎每天都朝九晚五地被我们的生活所占据，去谋取生计；由于头脑花费了它如此之多的生命用于获取和练习技术，无论是机械师、外科医生、工程师、商人还是别的什么人需要的技术，它自然会变成那门技术的奴隶。我想这相当明显。就像家庭主妇是房子、她的丈夫以及为孩子做饭的奴隶一样，男人也是他工作的奴隶；他们两个又都是传统、习俗、知识、信仰以及他们受限的思维方式的奴隶。而我们接受了这种奴役是不可避免的。我们从不去探询和发现我们能不能不被奴役地生活。我们接受了谋生是无法避免的，我们也接受了头脑被奴役的状态及其恐惧是不可避免的，于是我们日复一日地重复着枯燥乏味的生活和工作。
我们不得不生活在这个世界上——这是唯一不可避免的事情。毫无疑问，真正的问题是我们能不能自由地生活在这个世界上。
The Collected Works vol XI, pp 253-254
《选集第十一卷》，第253-254页
Freedom
自由
Nothing is an impediment to freedom
没什么可以成为自由的障碍
Questioner: The great part of our daily life is lived at the solely factual level, particularly so with children learning facts at school. Is this daily and necessary factual activity an impediment to psychological freedom?
Krishnamurti: Sir, nothing is an impediment to psychological freedom, nothing! An impediment comes into being only when there is a resistance. When there is no resistance of any kind then there is no psychological problem. If you treat the daily living, earning a livelihood, educating the children, the boredom of it all, the routine, the daily business of washing dishes, with resistance, as a hindrance, then it becomes a problem. But when you are aware of this whole process of living - with its routine, with its habits, with its boredom, with its anxieties, griefs, fears, dominations, possessions - when you are aware of it without any choice (You can't do anything about that rain, or the line of those hills, and if you can look at your own activity in the same way, quietly, without any choice, without any resistance), then there is no psychological problem. There is only freedom out of that.
提问者：我们日常生活的一大部分是在单纯的知识层面上度过的，对于在学校学习知识的孩子们来说尤其如此。这种日常的、必要的知识层面上的活动对心理上的自由是一种障碍吗？
克：先生，没什么可以成为心灵自由的障碍，完全没有！只有当存在抗拒的时候，障碍才会产生。当任何形式的抗拒都不存在的时候，就不会有心理问题。如果你用抗拒去对待日常生活、谋生、教育孩子以及乏味的例行公事、刷锅洗碗之类的日常事务，把它们看作是一种障碍，那么它们就会变成问题。但是，当你觉察到这整个生活的过程——连同它的常规、它的习惯、它的乏味、焦虑、悲伤、恐惧、控制、占有——当你毫无选择地觉察到这一切（你无法对天上下的雨、那些山脉的线条做任何事情，如果你以同样的方式安静地去看自己的活动，没有任何选择、没有任何抗拒），那么就不会有任何心理问题，而只有从那一切中解脱出来的自由。
Talks & Dialogues Saanen 1968, pp 64-65
《1968年萨能演讲及对话》，第64-65页
Freedom
自由
Freedom does not imply choice
自由并不意味着选择
Freedom does not imply choice. One thinks one is free if you can choose. I do not know if you have ever gone into the question of choice. You have a vast array in front of you - the various teachers, yogis, philosophers, scientists, psychologists, analysts - bombarding your mind, constantly, day in and day out. And from this array you are going to choose whom you think you should follow, whom you think you should listen to
And your choice is based upon your confusion, naturally, whether to follow, to listen to that teacher, to that guru, to that philosopher, so you begin to depend on yourself, thinking you are free to choose. The background of choice is invariably confusion. Aren't you confused when you choose? Aren't you uncertain when you pick one amongst all these? So your choice is essentially the outcome of confusion.
自由并不意味着选择。人通常认为如果他能选择他就是自由的。我不知道你是不是曾经探究过选择的问题。你面前摆着一大堆选择——各种各样的老师、瑜伽士、哲学家、科学家、心理学家、分析师——不停地轰炸着你的头脑，日复一日。然后你从这一大堆选项中选出你认为该追随哪个，该听谁的。
而你的选择毫无疑问都是基于你的困惑，是否追随、聆听那个导师、那个古鲁、那个哲学家，于是你开始依靠自己，于是认为你是自由的。选择的背景无一例外都是困惑。你选择的时候难道不困惑吗？你从那一堆里选一个出来的时候难道不觉得不确定吗？所以说你的选择本质上是困惑的产物。
Reflections on the Self, pp 182-83
《关于自我的沉思》，第182-183页
Freedom
自由
The freedom to inquire
探询的自由
Freedom implies, does it not, that you must not follow anyone? You must be free to inquire, not accept, not look to a guide, to a system, to a saviour, to a guru. Freedom implies that you must have the capacity to inquire, not into what others say, but to inquire within yourself, to investigate, to examine the whole structure of a human mind - that is, our mind, your mind.
And any form of conformity, imitation according to a pattern, a mould, does not allow free inquiry. And what we are going to talk about demands that you be free to listen - not only to the word but to the meaning of the word, and not be a slave to the word, not accept whatever the speaker says, or deny what he says, but listen to find out.
自由意味着你不能追随任何人，不是吗？你必须自由地去探询，不接受、不求助任何一个向导、体系、救世主或古鲁。自由意味着你必须有能力去探询，不是探究别人说过什么，而是探究自己的内心，去检视、去探索人类心灵的整个结构——也就是，我们的头脑，你的头脑。 对模式、模型的任何一种形式的遵从、仿效都容不下自由的探询。
而我们将要探讨的需要你能够自由地倾听——不仅仅倾听词句，还要倾听词句的含义，并且不被词句所奴役，不接受讲话者说的任何内容，也不拒绝，而是倾听着去发现。
Reflections on the Self, p 182
《关于自我的沉思》，第182页
Freedom
自由
Is freedom to be achieved through time?
自由是通过时间获得的吗？
Is freedom to be achieved through time, through a gradual process? I am not free because I am anxious, I am fearful, I am this, I am that, I am afraid of death, I am afraid of my neighbour, I am afraid of losing my job, I am afraid of my husband turning against me - of all the things that one has built up through life. I am not free. I can be free by getting rid of them one by one, throwing them out, but that again is not freedom. Is freedom to be achieved through time? Obviously not - for the moment you introduce time there is a process, you are enslaving yourself more and more. If I am to be free from violence gradually, through the practice of non-violence, then in the gradual practice I am sowing the seeds of violence all the time. So we are asking a very fundamental question when we ask whether freedom is to be achieved, or rather, whether it comes into being, through time?
The next question is - can one be conscious of that freedom? If one says, "I am free", then one is not free. So freedom, the freedom of which we are talking, is not something resulting from a conscious effort to achieve it. Therefore it lies beyond all, beyond the field of consciousness, and it is not a matter of time.
自由是通过时间、通过渐进的过程获得的吗？我不自由，因为我焦虑，我恐惧，我这样，我那样，我怕死，我害怕我的邻居，我害怕失去工作，我害怕我的丈夫与我反目——我害怕自己在生活中建立起来的一切。我不自由。我可以一个个地除掉它们、抛弃它们以获得自由，但那还不是自由。自由是通过时间获得的吗？显然不是——因为你一旦引入时间，就有了一个过程，你就是在越来越严重地奴役自己。如果我要通过练习非暴力逐渐地摆脱暴力，那么在逐渐练习的过程中我就一直在播下暴力的种子。所以，当我们问自由是不是通过时间得到的或者说到来的，我们是在问一个非常根本的问题。
下一个问题是——你能意识到那种自由吗？如果你说，“我自由了”，那么你就没有自由。所以，自由，我们所说的自由，并不是有意识地去努力获得自由的结果。所以它超越了那一切，超越了意识领域，它并不是一个时间问题。
Talks & Dialogues Saanen 1967, p 61
《1967年萨能演讲及对话》，第61页
Freedom
自由
Freedom through complete attention
自由通过全然的关注而来
The perception, the total observation of jealousy and the freedom from it, is not a matter of time, but of giving complete attention, critical awareness, observing choicelessly, instantly, all things as they arise. Then there is freedom - not in the future but now - from that which we call jealousy.
This applies equally to violence, anger or any other habit, whether you smoke, drink or have sexual habits. If we observe them attentively, completely with our heart and mind, we are intelligently aware of their whole content; then there is freedom. Once this awareness is functioning, then whatever arises - anger, jealousy, violence, brutality, shades of double meaning, enmity, all these things can be observed instantly, completely. In that there is freedom, and the thing that was there ceases to be. So the past is not to be wiped away through time. Time is not the way to freedom.
对嫉妒的洞察、完整的观察并从中解脱，并不是一个时间问题，而是给予完全的关注、批判的觉察，在事物发生时毫无选择地、即刻如实地观察一切。此时就有了从我们所谓的嫉妒中解脱的自由——不是在未来而是就在此刻。 这同样适用于暴力、愤怒或者其他的任何一种习惯，无论是你吸烟、喝酒还是性方面的习惯。如果我们用我们的头脑和内心全神贯注地、彻底地观察它们，我们就能智慧地觉知它们的全部内容；此时就有了自由。这种觉知一旦运作，无论出现的是什么——愤怒、嫉妒、暴力、残酷、含糊的双关语、敌意，所有这些都能够即刻被完整地观察到。其中就有自由，原有的事物就会终结。所以，过去并不是通过时间被清除的。时间并非自由之路。
The Flight of the Eagle, p 84
《鹰的翱翔》，第84页
Freedom
自由
The urge to be free is born out of pain
想要自由的渴望来自于痛苦
Freedom from something is not freedom. You are trying to be free from anger; I do not say you must not be free from anger, but I say that is not freedom. I may be rid of greed, pettiness, envy, or a dozen other things and yet not be free. Freedom is a quality of the mind. That quality does not come about through very careful, respectable searchings and inquiries, through very careful analysis or putting ideas together. That is why it is important to see the truth that the freedom we are constantly demanding is always from something, such as freedom from sorrow. Not that there is no freedom from sorrow, but the demand to be free from it is merely a reaction and therefore does not free you from sorrow. Am I making myself clear? I am in sorrow for various reasons, and I say I must be free. The urge to be free of sorrow is born out of pain.
I suffer, because of my husband, or my son, or something else; I do not like that state I am in and I want to get away from it. That desire for freedom is a reaction, it is not freedom.从某事中解脱并非自由。你正努力摆脱愤怒；我并不是说你不能摆脱愤怒，而是说那不是自由。我也许除掉了贪婪、琐碎、嫉妒或者一大堆别的东西，可仍然不自由。自由是心灵的一种品质。那种品质并非来自于非常小心、可观的研究和探索，也并非来自于非常细致的分析或者将观点整合在一起。这就是为什么看到这个真相很重要的原因，即：我们通常想要的自由总是要摆脱什么，比如摆脱悲伤。并不是说没有摆脱了悲伤的自由，而是说想要摆脱它的愿望只不过是一种反应，因而无法让你从悲伤中解脱。我说清楚了吗？我因为很多原因而悲伤，我说我必须摆脱它。想要摆脱悲伤的愿望来自于痛苦。 我痛苦，因为我的丈夫、儿子或者别的什么；因为我不喜欢我所处的状态，我想从中脱离。这种对自由的渴望是一种反应，那并不是自由。
The Collected Works vol XI, p 46
《选集第十一卷》，第46页
Freedom
自由
The sense of sorrow
悲伤感
If you walk down the road, you will see the splendour of nature, the extraordinary beauty of the green fields and the open skies, and you will hear the laughter of children. But in spite of all that, there is a sense of sorrow. There is the anguish of a woman bearing a child; there is sorrow in death; there is sorrow when you are looking forward to something, and it does not happen; there is sorrow when a nation runs down, goes to seed; and there is the sorrow of corruption, not only in the collective but also in the individual. There is sorrow in your own house, if you look deeply - the sorrow of not being able to fulfil, the sorrow of your own pettiness or incapacity, and various unconscious sorrows.
如果你一路走下去，你就会看到自然的辉煌，翠绿的田野和开阔的天空那非凡的美，你还会听到孩子们的笑声。然而尽管如此，还是有一股悲伤感。有女人分娩时的剧痛；有死亡的悲伤；有你对某事期期艾艾却没有实现的悲哀；有一个国家垮掉、堕落的悲哀；还有腐败带来的悲哀，不仅仅是集体的腐败，还有个人的腐败。如果你深入观察，你自己家里也有悲哀——无法成就的悲哀，你自己的琐碎或者无能的悲哀，还有各种无意识的悲伤。
The Collected Works vol XI, p 284
《选集第十一卷》，第284页
Sorrow
悲伤
What do we mean by sorrow?
你说的悲伤意味着什么？
What do we mean by sorrow? You see a child with a healthy body and a lovely face, with bright, intelligent eyes and a happy smile. As he grows older, he is put through the machine of so-called education. He is made to conform to a particular pattern of society, and that joy, that spontaneous delight in life, is destroyed. It is sad to see such things happen, is it not? It is sad to lose someone whom you love. It is sad to realize that one has responded to all the challenges of life in a petty, mediocre way. And is it not sad when love ends in a small backwater of this vast river of life? It is also sad when ambition drives you, and you achieve - only to find frustration. It is sad to realize how small the mind is - not someone else's mind but one's own. Though it may acquire a great deal of knowledge, though it may be very clever, cunning, erudite, the mind is still a very shallow, empty thing; and the realization of this fact does bring a sense of sadness, sorrow.
But there is a much more profound sadness than any of these - the sadness that comes with the realization of loneliness, isolation. Though you are among friends, in a crowd, at a party, or talking to your wife or husband, you suddenly become aware of a vast loneliness; there is a sense of complete isolation, which brings sorrow. And there is also the sorrow of ill health.
你说的悲伤意味着什么？你看到一个孩子有着健康的身体和可爱的脸庞，有着明亮、聪慧的眼睛和开心的微笑。随着他渐渐长大，他被送进了那部叫做教育的机器。他被要求遵循社会上某种特定的模式，生命中的那种喜悦、那种自发的欢快就被破坏掉了。看到这样的事情发生，是很悲哀的，不是吗？失去你爱的人，也是悲哀的。意识到自己以一种琐碎、平庸的方式应对生活中所有的挑战，这也很悲哀。当这浩瀚的生命之流背后的一个小水洼里的爱结束时，难道那不是很悲哀吗？当你在野心的驱使下去努力奋斗却只得到了挫败，这也是悲哀的。当意识到头脑——不是别人的而是自己的头脑——是如何狭隘，这也很悲哀。尽管它可以获得很多知识，尽管它也许非常聪明、狡猾、博学，头脑依然是非常肤浅、空洞的东西；认识到这个事实确实会带来一种悲哀感、悲伤感。 然而还有一种比所有这些都更为深层的悲哀——意识到孤独、隔绝之后产生的悲哀。尽管你置身朋友之中，在人群中，在聚会上，或者在与你的妻子或者丈夫交谈，你突然发觉这种巨大的孤独；有一种彻底的隔绝感，它带来了悲伤。还有糟糕的健康带来的悲伤。
The Collected Works vol XI, p 285
《选集第十一卷》，第285页
Sorrow
悲伤
Attachment is one of the causes of sorrow
依附是悲伤的原因之一
One of the causes of suffering is attachment. Being attached and finding it is painful, we try to cultivate detachment, which is another horror. Why is the mind attached? An attachment is a form of occupation for the mind. If I am attached to you, I am thinking about you, I am worrying about you. I am concerned about you in my self-centred way because I don't want to lose you, I don't want you to be free, I don't want you to do something which disturbs my attachment. In that attachment I feel somewhat secure. So in attachment there is fear, jealousy, anxiety, suffering. Now, just look at it. Don’t say, "What am I to do?" You can’t do anything. If you try to do something about your attachment, then you are trying to create another form of attachment. Right? So just observe it. When you are attached to a person or an idea, you dominate that person, you want to control that person, you deny freedom to that person. When you are attached, you are denying freedom altogether. If I am attached to a communist ideal, then I bring destruction to others.
If the mind sees that loneliness, attachment, is one of the causes of sorrow, is it possible for the mind to be free of attachment?
痛苦的原因之一是依附。有所依附并发现那很痛苦，我们于是努力培养超脱，而那是另一件可恶的事情。心为什么会依附？依附是心被占据的一种方式。如果我依恋你，我就总是想着你、担心你。我以一种自我中心的方式关心着你，因为我不想失去你，我不想让你自由，我不希望你做什么事情扰乱我的依恋。在那种依恋中，我有某种安全感。所以依恋中有恐惧、嫉妒、焦虑和痛苦。现在，就来看一看。不要说，“我该做什么？”你什么也做不了。如果你试图对你的依恋做些什么，那么你就是在试图建立另一种形式的依附。对吗？所以只是来观察一下。当你依恋某个人或某个想法，你就会掌控那个人，你想要控制那个人，你会否定他的自由。当你有所依附，你就完全否定了自由。如果我依附于某个共产主义理想，那么我就会为别人带来破坏。
如果头脑看到了孤独和依附是悲伤的原因之一，那么它有没有可能摆脱依附呢？
Talks in Saanen 1974, pp 49-50
《1974年萨能演讲》，第49-50页
Sorrow
悲伤
Self-pity is the root of sorrow
自怜是悲伤的根源
Sorrow is rooted in self-pity, and to understand sorrow there must first be a ruthless operation on all self-pity. I do not know if you have observed how sorry for yourself you become, for example, when you say, "I am lonely." The moment there is self-pity you have provided the soil in which sorrow takes root. However much you may justify your self-pity, rationalize it, polish it, cover it up with ideas, it is still there, festering deep within you. So a man who would understand sorrow must begin by being free of this brutal, self-centred, egotistic triviality which is self-pity. You may feel self-pity because you have a disease, or because you have lost someone by death, or because you have not fulfilled yourself and are therefore frustrated, dull; but whatever its cause, self-pity is the root of sorrow. And when once you are free of self-pity, you can look at sorrow without either worshipping it, or escaping from it, or giving it a sublime, spiritual significance, such as saying that you must suffer to find God - which is utter nonsense.
悲伤根植于自怜，若要理解悲伤，首先就必须无情地革除一切自怜。我不知道你有没有发现，比如，当你说“我很孤独”的时候，你为自己感到多么难过。自怜一旦产生，你就为悲伤提供了扎根的土壤。然而，你也许会为你的自怜辩解，合理化它、粉饰它，用各种理念掩盖它，但它依然在那里，在你内心深处溃烂着。所以，一个人若想了解悲伤，就必须从摆脱这种残酷的、自我中心的、自私的琐碎行为，也就是自怜开始。你自怜自艾，也许是因为你生病了，或者因为死亡你失去了某个人，或者因为你没有实现自己的抱负而感到沮丧、乏味；但是，无论其原因是什么，自怜是悲伤的根源。而当你一旦摆脱了自怜，你就能够看着悲伤而不膜拜它，也不逃避它或者赋予它高尚的精神意义，比如说你必须受苦才能找到上帝之类——那纯粹是无稽之谈。
The Collected Works vol XIV, p 211
《选集第十四卷》，第211页
Sorrow
悲伤
The immense collective sorrow
深重的集体性悲伤
To end sorrow is to face the fact of one's loneliness, one's attachment, one's petty little demand for fame, one’s hunger to be loved; it is to be free of self-concern and the puerility of self-pity. And when one has gone beyond all that and has perhaps ended one’s personal sorrow, there is still the immense collective sorrow, the sorrow of the world. One may end one’s sorrow by facing in oneself the fact and the cause of sorrow - and that must take place for a mind that would be completely free. But when one has finished with all that, there is still the sorrow of extraordinary ignorance that exists in the world - not the lack of information, of book knowledge, but man’s ignorance of himself. The lack of understanding of oneself is the essence of ignorance, which brings about this immensity of sorrow that exists throughout the world. And what actually is sorrow?
You see, there are no words to explain sorrow, any more that there are words to explain what love is.
终结悲伤就是面对自己的事实：自己的孤独、依附，自己对名声那种狭隘卑微的欲望，对被爱的渴望；终结悲伤就是摆脱自私和愚蠢的自怜。当你超越了那一切，或许也终结了个人的悲伤，然后还会有那深重的集体性悲伤，世界性的悲伤。你也许通过面对自身的事实以及悲伤的原因，因而摆脱了悲伤——想要彻底自由的心必须做到这点。然而，当你了结了那一切，世界上却依然还存在着惊人的无知带来的悲伤——无知并不是缺乏信息和书本上的知识，而是人对自己的无知。缺乏对自身的了解是无知的本质，这带来了存在于全世界的这种巨大的悲哀。而悲伤实际上是什么呢？
你看，悲伤无法用言语解释，就像爱无法用言语解释一样。
The Collected Works vol XIII, p 253
《选集第十三卷》，第253页
Sorrow
悲伤
The mind uses suffering…to enrich itself
心灵利用苦难来丰富自身
A mind that is suffering obviously becomes insensitive because suffering is its occupation; the mind uses suffering as a means for its own protection. My son dies, or my husband dies, and I am left alone; I have no companion, and I feel my life has been blotted out. So I keep on suffering, and my mind is not concerned with freedom from suffering, but I make suffering into another means of my existence. The mind uses suffering, as it uses joy, to enrich itself because the mind thinks that without being occupied it is poor, it is empty, dull. This very occupation of the mind creates its own destruction. Sorrow is not a thing to be occupied with, any more than joy. The mind must understand why there is sorrow, and not keep on being occupied with sorrow. The mind wants security, whether it is in suffering or in joy. So sorrow becomes the way of security. This is not a harsh thing I am saying; for, if you think about it, if you look into it, you will see how the mind plays a trick on itself. It is only the unoccupied mind that is intelligent, that is sensitive.
一颗正在遭受痛苦的心显然会变得不敏感，因为痛苦占据着它；心利用痛苦作为自我保护的手段。我儿子去世了，或者我丈夫去世了，剩下我孤零零一个人；没人陪伴我，我觉得自己的生命整个垮掉了。所以我继续痛苦，我的头脑不关心摆脱痛苦，而是把痛苦变成了另一种存在的手段。心利用痛苦，就像利用快乐一样，来充实自己，因为心认为如果自己不被占据，它就是贫乏的、空虚的、乏味的。而正是心灵的这种占据，带来了它自身的毁灭。悲伤不是用来占据的东西，就像快乐一样。心灵必须了解为什么会有悲伤，并且不再继续被悲伤占据。心想要安全感，无论那安全感是在痛苦中还是快乐中。所以悲伤变成了得到安全感的手段。我说的并不是什么刺耳的话；因为，如果你想一想，如果你探究一下，你就会发现心是如何对自己耍花招的。只有未必占据的心才是智慧的、敏感的。
The Collected Works vol VIII, pp 104-105
《选集第八卷》，第104-105页
Sorrow
悲伤
Suffering is not the way to God
苦难并非通往上帝之路
Suffering perverts and distorts the mind. Suffering is not the way of truth, to reality, to God, or whatever name you like to give it. We have tried to ennoble suffering, saying it is inevitable, it is necessary, it brings understanding, and all the rest of it. But the truth is that the more intensely you suffer, the more eager you are to escape, to create an illusion, to find a way out. So it seems to me that a sane, healthy mind must understand suffering, and be utterly free from it. And is it possible?
苦难会扭曲和歪曲心灵。苦难并非通往真理、真相、上帝或者你无论称之为什么的道路。我们总是努力赋予苦难以崇高的意义，说苦难是不可避免的、必须的，它能带来领悟等等等等。然而真相是，你的痛苦越强烈，你就越是渴望逃避，越是会制造幻象并渴望找到出路。所以在我看来，一颗理智而健全的心必须了解苦难，并彻底摆脱它。而这可能吗？
The Collected Works vol XII, p 176
《选集第十二卷》，第176页
Sorrow
悲伤
Observing bodily pain
观察身体上的痛苦
All of us know physical pain - a little or a great deal - and we can deal with it medically and in other ways. You can observe pain with a mind that is not attached, with a mind that can observe bodily pain as though from the outside. One can observe one's toothache and not be emotionally, psychologically involved in it. When you are involved emotionally and psychologically with that pain in the tooth, then the pain becomes more; you get terribly anxious, fearful. I do not know if you noticed this fact.
The key is to be aware of the physical, physiological, biological pain, and in that awareness not get involved with it psychologically. Being aware of the physical pain - and the psychological involvement with it which intensifies the pain and brings about anxiety, fear - and keeping the psychological factor entirely out requires a great deal of awareness, a certain quality of aloofness, a certain quality of unattached observation. Then that pain doesn't distort the activities of the mind; then that physical pain doesn't bring about neurotic activity of the mind.
我们所有人都知道身体的痛苦——或轻微或剧烈——我们可以从医学上或用其他的方式来处理它。你可以用一颗超脱的头脑来观察痛苦，观察身体上的疼痛，就像个局外人一样。当你从感情上和心理上和牙痛纠缠在一起时，疼痛就会变得更加剧烈；你变得非常焦虑、非常恐惧。我不知道你有没有注意到这个事实。
关键在于觉知身体上、生理上的痛苦，而在那种觉知中没有心理上的涉入。觉知身体上的疼痛——而心理上的卷入会加剧疼痛，并带来焦虑和恐惧——同时又把心理因素完全排除在外，需要非凡的觉察，需要某种超然的品质，某种超脱的观察。此时疼痛就不会扭曲头脑的活动，身体上的疼痛也不会带来头脑神经质的行为。
On Love and Loneliness, p 132
《爱与寂寞》，第132页
Sorrow
悲伤
To be intimate with sorrow
与悲伤亲密共处
Sorrow is not to be ended by the action of will. Do please understand this. You cannot "get rid" of it. Sorrow is something that has to be embraced, lived with, understood; one has to become intimate with sorrow. But you are not intimate with sorrow, are you? You may say, "I know sorrow", but do you? Have you lived with it? Or, having felt sorrow, have you run away from it? Actually, you do not know sorrow. The running away is what you know. You know only the escape from sorrow.
Just as love is not a thing to be cultivated, to be acquired through discipline, so sorrow is not to be ended through any form of escape, through ceremonies or symbols, through the social work of the "do-gooders", through nationalism, or through any of the ugly things that man has invented. Sorrow has to be understood, and understanding is not of time.
悲伤无法经由意志力的行为终结。请务必理解这一点。你无法“除掉”它。悲伤是某种你必须去拥抱、去理解、去共处的东西；你必须与悲伤亲密地共处。然而你并没有和悲伤亲密无间，对吗？你也许会说，“我知道悲伤”，然而是这样吗？你可曾与它共处？或者，感觉到悲伤之后，你有没有逃避它？实际上，你并不懂得悲伤。你知道的只有逃避，你只知道逃离悲伤。
正如爱无法培养，无法通过修炼来获得，同样，借助任何形式的逃避、借助仪式或象征、借助“善行者”的社会工作、借助国家主义或者借助人类发明的那些丑陋的东西，都无法终结悲伤。悲伤需要被了解，而了解与时间无关。
The Collected Works vol XI, p 287
《选集第十一卷》，第287页
Sorrow
悲伤
Hold it as a precious jewel
就像手捧一件稀世珍宝
Can one remain with that pain? Can I look at that pain, hold it, hold it as a precious jewel - not escape, not suppress, not rationalize it, not seek the cause of it, but hold it as a vessel holds water? Hold this thing called sorrow, the pain, that is, I have lost my son and I am lonely, not to escape from that loneliness, not to suppress it, not to intellectually rationalize it, but to look at that loneliness, understand the depth of it, the nature of it.
人能不能与那痛苦共处？我能不能看着那痛苦，握着它，就像手捧一件稀世珍宝——不逃避，不压抑，不合理化，不寻找原因，而是像一个容器装满水一样装载着痛苦？载着这件叫做悲伤和痛苦的东西，也就是说，我失去了儿子，我很孤独，却不逃避那孤独，不压抑它，不从理智上为它辩解，而是看着那孤独，理解它的深度和本质。
Mind Without Measure, p 57
《没有衡量的头脑》，第57页
Sorrow
悲伤
Not escaping from sorrow
不逃避悲伤
When there is sorrow it is a great shock to the nervous system, like a blow to the whole physiological as well as psychological being. We generally try to escape from it by taking drugs or drinks or through every form of religion. Or we become cynical or accept things as inevitable.
Can we go into this question very deeply, seriously? Is it possible not to escape from sorrow at all? Perhaps my son dies, and there is immense sorrow, shock, and I discover that I am really a very lonely human being. I cannot face it, I cannot tolerate it. So I escape from it. And there are many escapes - mundane, religious, or philosophical. This escape is a waste of energy. Not to escape in any form from the ache, the pain of loneliness, the grief, the shock, but to remain completely with the event, with this thing called suffering - is that possible? Can we hold any problem - hold it and not try to solve it - try to look at it as we would hold a precious, exquisite jewel? The very beauty of the jewel is so attractive, so pleasurable that we keep looking at it. In the same way if we could hold our sorrow completely, without a movement of thought or escape, then that very action of not moving away from the fact brings about a total release from that which has caused pain.
悲伤是对神经系统的巨大震撼，就像是对整个身心的一次重大打击。我们通常试图通过药物、酒精或者各种形式的宗教来逃避悲伤。要么我们就变得愤世嫉俗，或者把一切当作不可避免的接受下来。 我们能不能非常深入而认真地探究这个问题？有没有可能根本不逃避悲伤？也许我的儿子去世了，我感到巨大的悲伤和震惊，我发现我真的是一个非常孤独的人了。我无法面对、无法容忍这一点。所以我逃避它，而确实也有很多逃避的办法——世俗的、宗教的、哲学的。这种逃避是能量的浪费。不采取任何方式去逃避孤独、哀痛和打击带来的痛苦，而是完全与那件事情、与那件叫做苦难的东西共处——这可能吗？我们能不能捧着问题——捧着它而不试图解决它——尝试去看着它，就像手捧一件精致的稀世珍宝？这珍宝本身的美是如此迷人、如此悦目，以致于我们一直看着它。同样，如果我们能够完全拥抱我们的悲伤，没有一丝一毫想要逃避的想法，那么这个不逃避事实的行动本身就会带来从痛苦肇因之中的彻底解放。
That Benediction is Where You Are, pp 60-61
《那至福就在你身边》，第60-61页
Sorrow
悲伤
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