On being conditioned, Talk 2/论局限，讲话二 - loveinsoul译
If one may remind you, 请允许我提醒大家：this is not an entertainment. 这不是个娱乐聚会，
You are not being converted to anything. 你也不必担心在这里有人会说服你要皈依某个教派，
It is not a meeting of propaganda. 因为这也不是传教集会。
We are met for a serious purpose, 我们聚在这里，是为了探讨严肃的话题，
at least the speaker is, 至少说话者是这样认为的，
so I hope you are also very serious. 所以，我希望大家的态度也是认真的。
What we were saying yesterday 昨天所讨论的话题，
I think should be repeated briefly, 我们需要简要地回顾一下，
for there may be new people here this morning. 因为今天早晨可能会有新来者。
We were saying 昨天，我们谈到了
that self-awareness 自我意识--
being conscious of oneself, one's reactions, 意识到自我和自我的反应，
one's inward thoughts and ambitions, 意识到自我内在的思想和抱负，
various forms of suffering, 意识到种种痛苦、
pleasure, and all the travail of human beings, 欢愉、以及人类所有的艰辛劳苦，
to be aware of all that. 意识到所有的这一切。
Aware without any choice, just to be aware, 在纯然的意识活动中，没有选择的意图，
without direction, 没有特定的方向，
without any kind of pressure, 也不存在任何压力，
just to be conscious of all the inward 只是纯然地觉察到所有内在的、
and outward activities that are going on, 外在的、正在进行中的活动，
specially the psychological activity of the human mind. 特别是指人的心理活动。
That demands certain serious attention, 这要求头脑能达到某种全然观注的状态，
not analysis, 不是分析，
but pure observation: 而是纯然的观察状态--
to observe without any choice, 一种没有意图、
without any direction, 没有方向、
without any sense of pressure, 也没有任何压力感的状态。
that needs quite a deep attention. 达到这种状态需要某种极其深刻的专注力。
And we were also saying 昨天，我们还讨论了宗教。
that religion is the only factor 谈到，
that might bring all humanity together 宗教是能让全人类
- East, West, North, South. 走到一起的唯一途径。
But as religions are at present 但是，现存的宗教，
in their very nature destructive, disruptive, 从根本上就是破坏性的，分裂性的。
divisive, based on belief, dogma, ritual, 它们有的基于某种信仰、教义或是宗教仪式，
and tradition, hierarchical outlook 有的则源于某种传统，带有严格的等级特征。
- all that organised religion is not religion at all. 所有这些组织化了的宗教，根本就不是宗教，
It is a vast sense of superstition, 它们富有广泛的迷信色彩，
desire playing a tremendous part in it, 欲望在其中扮演着重要的角色，
and so leading to a great deal of illusion. 因而妄念丛生。
Religion can only come about through meditation, 只有冥想才会带来真正的宗教。
which we shall go into as we go along in these 我们将在这四次系列谈话和回答问题的活动中
four talks and answering questions. 逐步深入地探讨有关冥想的问题。
And we said too that 上次我们还谈到：
if we could think together 我们是否能够共同思考？
- because for most of us 就大多数人来说，
our career demands all our thinking, 职业左右了他们的思维模式。
if you are an architect, 比如，建筑师、
engineer, scientist, and so on. 工程师、科学家等，都形成了带有各自专业烙印的思维模式。
All our thinking is directed in one particular direction, 我们的整个头脑似乎被定向了，
our whole life depends on it; 而我们的生活正依赖着这种固定的思维模式，
and so we are conditioned to one strata of thinking, 我们或是被限制在了某个思维层次中，
or one form of thinking. 或是被嵌套进了某种思维形式里。
And it becomes very difficult 显然，
for those who are caught in a particular groove of thought 对于深陷某种思维窠臼的头脑来说，
to be able to think not about something, 它或许还能思考一些通常事物，但若是让它探讨思维本身的运行机制，
but the whole movement of thinking itself. 那将变得极其困难。
That is what we were saying yesterday. 以上便是我们昨天所讨论的内容。
And it becomes so extraordinarily important now 毋容置疑，
- as always probably - 对人类来说，
that human beings 首要的问题，
should come together not based on a belief, on an ideal, 是要能够走到一起，共同面对挑战--
or on some authority, 不是基于某种信仰、某种理想、或是某个权威，
but have the capacity, the intention, 而是出于人类共同的愿望，
the seriousness to think together. 共同认真地思考！
Think not about something, which is comparatively easy, 不是指思考一些通常的事物，这相对来说较容易，
but have the affection, care, 而是满怀着慈悲和爱
attention and perhaps love, 一起探讨人类面临的根本问题。
so that we are able to communicate with each other 正是因为有慈悲和爱，
without any barrier, 所以我们能互相交流，没有阻碍；
so that your thinking and the speaker's thinking are together. 所以听者和说话者的心能够连在一起；
Then we were saying 所以我们相信
we should be able to bring about a good society. 我们能够创造一个美好的社会。
The ancient Greeks, and the ancient Hindus, and others 古希腊人，古印度人等
have talked about bringing about a good society, 都曾想要建立一个美好的社会，
somewhere in the future, based on some ideals, concepts, 憧憬着在未来的某个地方，基于某些理想、观念、
intellectual conclusions, 聪明的论断，
and perhaps rarely upon their own experiences, 甚至是经验，
that there must be in the world 一定会有
a number of people 这样一群人，
who will create a society 他们将会创建出一个
essentially good, 真正美好的社会，
so that humanity can live on this earth happily, 人们将在其中幸福地生活，
without conflict, without wars, 没有冲突，没有战争，
without slaughtering each other. 没有杀戮。
And that society doesn't exist 而这样一个理想社会却始终没有出现，
in spite of 2, or 3, or 5, 10 million years of human existence. 尽管人类已经存在了数百万年。
Religions have tried to bring this about, 世俗的宗教也一直企图建立一个如此这般的美丽新社会，
but in their very nature, by their very organisation 但是，由于世俗宗教的组织性
they are separative, 决定了它们的分裂倾向，
they are based on belief, 它们根植于信仰、
dogma, ritual, authority, 信条、仪式、权威
and all the rest of that; 等等，
it becomes really quite meaningless. 结果可想而知，美丽新社会始终也没有出现。
Though organisations of such kind 尽管类似的组织
bring about a certain quality of security, 可能会暂时带来某种安全感，
that security itself becomes insecurity 然而这种安全感却是源于妄念的，
when it is based on illusion. 因此，最终导致的是不安全。
I think this is all very clear, 我想，这点不难理解，
if one has gone into this matter at all. 只要你走近它，全然地观察它的话。
And is it possible 我们有没有可能
while we are living on this earth, 生活在这样的地球上：
which is not the British, or the English, 它不是属于英国的，
or the British, or the French, or all the rest of it 也不是属于法国的，或是其他某个国家的，
- it is our earth. 而是属于我们全人类共有的？
And can we live there peacefully now? 我们现在能否在这个共有的地球上平静地生活呢？
Which implies not some future idealistic society 这不是在问：
based on goodness, 我们将来能否生活在某种基于善的理想社会中？
but actually, in our daily life, now 而是在问：就在当下的日常生活中，
bring about such a good society? 我们能否创造出这样一个美好的社会？
Which means to have right relationship with each other. 这意味着人与人之间的关系是当下的，
A relationship not based on some past images, 不依赖于过去的影像--
put together by thought, 思想拼凑的产物；
but a relationship, in which 而是指当下
that which is actually happening, 实际正在发生的
in this relationship of reaction, 人与人之间的相互作用关系--
to be aware of those reactions 人们会意识到这种当下的相互关系，
and not build out of those reactions 但不会基于此而建立起
various forms of images 各式各样的影像。
which prevent actual relationship with others, 正是这些影像掩盖了人与人之间的真实关系，
however intimate or impersonal. 无论它们是否带有强烈的个人感情色彩。
Is that possible? 这样的社会有可能出现吗？
Which means can the human mind, 换句话说，
which has been so conditioned for millennia, 千百年来一直受限的头脑
can such a conditioned mind be aware of itself, 能不能意识到自身的存在，
know all the intricacies, and the complexities, 了解自身的错综复杂，
and the reactions of the human mind, 觉察自身的反应，
based upon the senses, 基于各种感知，
and becoming aware of itself, 渐渐地意识到自身，
bring about a deep transformation, a mutation in itself? 进而使得头脑发生彻底的改变？
That is the real problem. 这是一个现实的问题。
I hope we are communicating with each other. 我希望我们正在彼此交流。
Or am I going too fast? 我是不是说得太快了？
Perhaps most of us are not used to this kind of thinking, 也许，在座的大多数人还没有习惯这样的思考
or this kind of explanation. 或是解释吧。
Explanations are not actualities. 解释并不等同于解释之物。
You can describe the mountain, 你可以描述大山，
but to be close to the mountain, 但是，这和你亲自走进大山，
see actually the beauty of it, the dignity of it, 看到它的美，它的庄严，
the majesty of it, is quite different 它的壮丽
from the description of that mountain. 是完全不同的。
But most of us are satisfied, sitting in our armchairs, 然而，我们大多数人却满足于坐在扶手椅里
to be comforted or made to feel romantic about the mountain, 享受大山的浪漫情怀--
through explanations, paintings, and so on. 通过语言描述，或是绘画作品等。
But we are actually dealing 当然，我们现在要讨论的
not with the mountains, but with actual daily life of our life. 不是山脉，而是我们实际的日常生活。
Can that life, which is now a travail, 现在，我们的日常生活充斥了艰辛、
a great deal of effort, struggle, 不懈的努力、抗争、
competition, brutality, terror, 竞赛、残忍和恐怖。
you know, all the things that are going on in our daily life, 这一切正发生在我们的日常生活中，
can that be transformed? 这种状况可以改变吗？
Not in some future, idealistic, 这不是指在将来的某个理想时刻，
when the environment is completely changed 由环境的彻底改变
to bring this about, which is impossible. 而带来的改变--这显然是行不通的。
The totalitarians tried this: 极权主义者曾断言，
change the environment, 环境的改变
and they say then the human mind can become transformed, 可以带来人类心智的改变。
which has been proved nonsensical. 事实证明这是荒谬的。
And also there are the others who say human conditioning, 还有一些人认为，
the condition of the human mind can never be changed, 人类受限制的头脑将永远不会改变。
you must accept it, live with it, modify it, 人必须接受这个事实，生活在限制中，但可以允许对其进行调整、
refine it and make it much more pleasant. 完善，让人感到舒适些。
But what we are saying is quite the contrary of these two: 然而，我们认为事实刚好和以上两种情形相反--
that the human mind can be transformed, 人的头脑可以改变，
not to fall into another conditioning, 不是指陷入另一种桎梏，
not into another set of beliefs and dogmas and all that nonsense, 也不是改信另一种信仰或教条，这毫无意义；
but actually bring about in itself 而是指在人的内心深处
a religious quality, 发生真正意义上的宗教革命，
which is the only factor of bringing about 这是唯一
unity among all human beings. 能让全人类合而为一的途径。
All organisations have failed, 所有的组织没有给人类带来这种质的改变，
and we never apparently see 显然，我们也从来没有看到
such organisations can never do this, 任何组织有可能带来这种改变。
but yet we are addicted to organisations, like drugs, 然而，我们却一直痴迷于组织，就像痴迷毒品
like whiskey, and so on. 和酒精一样。
We think if we could organise, everything would be all right. 我们认为，如果我们能好好地组织，一切将会变得井然有序。
Perhaps some of you have heard that story which I have often repeated. 也许你们中的一部分人，曾听过我常常挂在嘴边的这个故事：
There were two friends walking along the road, 两个朋友正在遛马路，
and as they were walking along one of them picks up from the pavement, 走着走着，其中一个在人行道上捡起了一样东西。
and looks at it, and his whole face changes, 他盯着这东西看，整个脸色都变了，
lightens, delighted, 两眼放光，欣喜若狂！
and he puts it in his pocket. 赶忙把它揣进了口袋里。
And the other fellow says, 'What have you got? 他的同伴问他："你捡到什么了？"
Why are you so happy about it?' "怎么这么兴奋？"
'Oh,' he says, 'I have picked up part of truth, "哦，"他回答，"我捡到一部分真理了！"
it is so extraordinarily beautiful.' "它简直太美了！"
And the other fellow says, 'Now let's organise it.' 同伴赶忙说，"那么，让我们现在就把它组织一下吧。"
And we think through organisations, 我们总是通过组织来考虑各种事物--
however highly regarded, 不论是让人重视的事物
patronised, plenty of money, and so on, 还是令人敬仰的事情，亦或是一大笔钱财，等等，
blessed by all the big cannons of the world. 甚至包括世界上所有的礼炮所赐福的事。
Such organisations have never produced a unity of human mind, 组织从来就没有培育出和谐完美的心灵，
for in their very structure and nature 因为组织的结构和性质
they must be divisive, separative, 决定了它分裂、分离的本质，
based on some form of idealism, or belief, 只是源于某些理想或信仰的形式而已。
and so they are essentially destructive, 所以，从根本上说，正是组织毁灭了
to bring about this unity of the mind, of the human mind, 人类培养出完美心灵的希望。
which requires love, affection, care, attention, responsibility. 唯有爱、真情、关心、关注和责任才可能孕育出完美和谐的心灵。
I hope we are meeting each other, are we? 我希望我们正在真诚地交流，是吗?
Or am I talking 或者，我只是在
to myself? 自言自语？
Q:May I ask you a question, sir? （有听众）问：先生，我可以问您一个问题吗？
K:We will do it the day after tomorrow, sir. 克：我们将在后天回答问题，先生，
If you are still here, if you are still interested. 如果届时你还在这，仍然对此感兴趣的话。
So our question is, 所以，一直以来，
and has always been: 我们的问题是：
can the human mind, 人类的心灵，
human consciousness, 意识，
with all its content 意识中所包含的一切内容--
- the grief, the sorrow, 忧伤、懊悔、
the anxiety, the loneliness, 焦虑、孤独、
the sense of despair, 绝望感、
the desire to fulfil and frustration; 达成欲和沮丧
the whole of human struggle 等等所有挣扎和冲突，
is that consciousness, 就是意识本身，
with its images of God and, you know, all that. 其中也包括上帝的影像，想必大家对此都很清楚。
Can that consciousness be transformed? 这样的意识可能改变吗？
Otherwise we will always be separative 如若不能，人类将永远是支离破碎的。
- please do pay attention a little bit - 请大家注意，
separative, destructive, self-centred, （如果意识不改变，那么人类将永远是）支离破碎的，毁灭性的，以自我为中心的，
perpetuating wars 永远充斥着无休止的战争
and maintaining this everlasting division 和分裂--
of nationalities, races, colour, and all the rest of it. 在不同国家，不同种族，不同人种之间等等。
So if one is serious 所以，如果一个人严肃而
and deeply concerned with humanity, 深切地关注人类，
with man with all his problems, 关注人类面临的所有问题--
economic, social, religious - all that... 经济的，社会的，宗教的问题等等...
Can that mind be completely changed? 那么，他的意识是否可能彻底改变呢？
And the speaker says it can be, it must be. 说话者认为是可能的，一定可能！
And then the question arises: 接下来的问题便是：
in what manner can this be brought about? 这种改变将会以何种方式发生呢？
Does it demand discipline? 需要严格的训练吗？
All right, sir? 是这样吗，先生们？
We are communicating with each other, you are following? 我们正在交流，你们能理解我说的话吗？
Not verbally, not intellectually, 不是指语言上或是智力上的理解，
but actually becoming aware of one's own conditioning, 而是指，你们是否真切地意识到了人的局限性--
the number of beliefs, the experiences, dogmas 一些信仰，经验和教条，
- you know, the whole human existence. 乃至人的整个存在的局限性？
Becoming aware of it, 觉察到这一切，
would you ask whether it is possible to transform 你是否会问：有没有可能改变
this enormous past, 这浩瀚飘渺的过去，
with all the knowledge it has acquired, 以及在其中所收获的种种知识？
can that be transformed? 可以改变吗？
Where there is knowledge, 任何知识，
whether the past or the present, acquiring knowledge, 无论是过去的还是现在的，
knowledge is always incomplete. 总是不完备的。
There is no knowledge as a whole. 从来就没有完备的知识。
So with knowledge goes ignorance. 知识总是和无知相伴。
Please understand, this is really quite important 请大家务必要理解这一点，
for you to understand this. 这的确非常重要。
As knowledge can never be complete, 由于知识不可能是完备的，
therefore knowledge always goes with ignorance. 所以它总是和无知相伴。
Part of knowledge is part of ignorance. 知识的局限就是无知的局限。
And when we rely entirely on knowledge 当我们完全依赖知识，
as a means of advance, as a means of ascent of man, 用知识来发展自己，提升自己的同时，
we are also maintaining ignorance. 我们也在维系着无知。
And so there is always this battle 因此，
between ignorance and knowledge. 无知和知识之间的战斗永不停息。
And we are saying, 所以我们说
as human beings live their lives in the past, 当人们活在过去时，
their whole life is a movement of the past. 他们的整个生活只是在重复过去。
If you observe it for yourself you can see how we live - 如果你认真观察，你将看到
in the thousand yesterdays, 我们是怎样度过千百个昨天的：
our memories, our experiences, 记忆、经验、
our hurts, our failures 痛苦、失败--
- you know, the whole movement of time which is the past. 整个过程就是过去的时间运动。
And can that movement come to an end, 这种运动能不能止息，
so that the mind 好让我们的心灵
is fresh, young, alive, new? 保持清新，年轻而充满活力呢？
Knowledge is necessary at a certain level. 显然，知识在某个层面上是必要的：
If you are a doctor you must have knowledge; 医生必须具备医生的知识；
a surgeon must have knowledge. 外科医师必须具备外科医师的知识；
If you are a good carpenter you must have a great deal 好木匠必须有丰富的
of knowledge of wood, and the implements, and so on. 木材知识，谙熟家具的制作工艺；
But knowledge 但是，知识
is the result of experience 是百万年来
accumulated through thousands and thousands 千百万人
of people through millennia. 经验积累的结果。
That knowledge is stored up in our brain from childhood, 从孩提时期开始，知识便在人类的大脑中累积，
genetics, and so on, so on, so on. 通过遗传一直在累积。
And that knowledge, based on experience, is memory. 这种基于经验的知识就是记忆。
You follow? 你们理解吗？
This is all very simple, 这其实很简单，
this is not highly intellectual, or anything. 并不需要高超的智力，或是别的什么超常能力。
And thought is the result 思想是
of that movement of memory. 记忆运动的结果。
As knowledge is always with ignorance, 而知识总是和无知相伴的，
our memory is always limited. 所以记忆总是受限制的。
And therefore thought is always limited. 因此，思想也总是受限制的。
Thought can imagine that it can perceive, or see, 思想可以通过感觉，观察，
or experience the limitless, 或是经验来想象无限，
but thought in itself 但由于思想本身
is the outcome of knowledge with its ignorance 源于与无知相伴的知识，
and therefore it is essentially, basically limited, 所以思想从本质上说也是受限制的，
fragmented 零碎的，
and never can possibly percieve the whole. 永远不可能达到全观。
This again becomes very simple and clear, 这一点也很清楚，
if you go into the whole question of thinking, 如果你能深入人类思想的迷宫走一遭的话，
and our whole nature, 你会发现，人类的天性，
our whole civilisation, 人类的文明，
all the cathedrals, all the things in the cathedrals, 所有的大教堂及其中的一切，
the rituals, the whole circus of all this is based on thought. 包括各种宗教仪式等，凡此种种喧嚣之事皆根植于人的思想。
And so thought can never be sacred. 所以思想永远不可能是神圣的。
Though it can create an image and call it sacred, 虽然思想可以创造出神圣的形象，并称其为神圣，
but that thing which it has created is not sacred, 但是思想造出的东西不是神圣的，
because thought itself is limited. 因为思想本身就是受限制的，
And we are caught in the images created by thought. 而我们却深陷于思想创造的各种形象之中。
So thought - please follow - 所以思想… 请跟上我，
thought can never bring about 思想永远也不可能带来
a complete transformation of the human mind. 人类心灵的彻底改变。
Right? 不是吗？
Because all the things that thought has put together 因为所有由思想拼凑而来的东西，
as consciousness... 正如意识…
Are you interested in all this? 你们对这一切有兴趣吗？
Q:Go on, go on. K:No? 听众：继续，继续。克氏：有没有兴趣？
Q:Go on, go on, please. 听众：继续，请继续。
K:If you are not, sirs, don't bother to listen, 克氏: 如果你们不感兴趣，先生们，可以不必费心听下去了，
because this is really very, very serious. 因为这的确是件非常严肃的事。
You have taken the trouble to come here, 你们费尽周折来到这里，
in rather rotten weather, 天公也不作美，
and you want to find out what the other fellow, 你们想要弄清楚其他人，
what the speaker is trying to say, 说话者在说些什么，
so you have to listen, you have to find out. 所以你们必须倾听，仔细探究。
And in the very finding it out you test it. 在这倾听探究的过程中，你一直在检测。
You don't accept anything the speaker says. 你不必赞同说话者所说的，
Though he is sitting on a higher platform, 尽管说话者坐在高台上，
it doesn't give him any authority. 这并不表明他是权威。
We are investigating into the whole nature of man 我们正在研究人的整个自然本性，
and whether that can be transformed. 看看这本性能否改变。
Because the way we are living is terrible, destructive, meaningless, 因为我们的生活方式是如此糟糕，破碎，毫无意义，
going to the office everyday, or to the factory 天天去办公室，去工厂…
- you know, all this. 这些大家都清楚。
From the moment you pass your school examination, 从你们通过学校考试的那一刻起，
or whatever it is, for the rest of your life 或是从别的某一刻起，你们的生活便只剩下：
going to the office, struggling, struggling, struggling. 上班，挣扎；挣扎，上班。
And so life becomes utterly meaningless. 于是，生活彻底失去了意义。
So we are saying, 所以我们说，
thought has created 思想创造了
the most beautiful architecture, 最美的建筑，
both in the East and in the West. 不论是在东方还是西方。
And the things that have been put in it, 思想也创造了所有摆放在那些美丽建筑中的东西，
in all the various churches 包括各式各样的教堂中的一切事物。
- don't get angry, please, 请别生气，
we are just describing this, the fact. 我们只是在描述事实。
Don't resist, just look at it, just listen, 不要对抗，只是看着，或是听着这些事实。
and if you don't want to listen, shut your ears, 如果你不想听，就闭上耳朵，
or if you don't want to be impolite, quietly slip out. 或是请悄悄地离开，如果你不想失礼的话。
Because what we are saying is totally contrary 因为，在这里我们所要谈论的
to everything that is going on in the world. 将与世界上流行的一切格格不入。
We are asking for a psychological revolution, 我们在寻求一种心理的革命，
which means the transformation of the human mind, 也就是人类心灵的转变，
with all the things that thought has put in there. 思想创造的一切都将彻底地改变。
So we are saying that thought, do what it will, 所以我们说思想只会行其所好，
because in itself it is partial, 因为它本身就是不完整的，
limited, narrow, 受限的，狭隘的，
based on knowledge, 根植于知识，
and knowledge goes with ignorance, 而知识与无知总是结伴而行，
therefore thought, whatever it does 因此，思想无论做什么，
- it may write the most beautiful, romantic heaven, 它可以描绘出最美丽而浪漫的天堂，
theories of God, 创造出关于上帝的理论，
theories of what society should be, 提出理想社会的种种蓝图，
and so on - 等等等等，
whatever it does, it cannot possibly 但是，无论思想怎么做，它也不可能
bring about a radical change. 带来彻底的变革。
But thought has its own place. 当然，思想也有它自身存在的意义。
You cannot go home without knowing, without thinking. 如果没有思想和知识的帮助，你可能找不到回家的路。
If you had total amnesia, you would be lost. 你若是患了健忘症，你将迷途忘返。
So thought has its right place, 所以，思想也有他自身的作用领域，
but thought cannot bring this change. 但是，思想不可能给心灵带来彻底的革命。
If you once see that and grant it, even intellectually, 如果你看到并且认同这一点，哪怕只是在理性上认识到了这一点，
then what is one to do? 你会如何采取行动呢？
You understand my question? 你们理解我的意思吗？
Please understand this very deeply, 请深入理解这这一点，
otherwise you will miss the whole point. 否则，你会误解我谈话的整个要点。
Man has tried, 无论是在东方还是西方，
in the East and in the West, 人类一直企图
depending on thought 依靠思想来改变世界。
- the ancient Greeks, the ancient Hindus, 古希腊人，古印度人，
and the ancient Chinese - 和古代中国人
depending on thought and saying that will help man 都曾认为思想可以帮助人改变，
to change, to bring about a different culture, 给人类带来全然不同的文化，
a different society, 创造出完全不同的社会，
and thought has not brought it about. 然而事实是：思想并没有给人类带来任何质的改变。
If one actually, deeply realises that fact, 如果你真真切切地，深刻地认识到这是一个事实，
not a theory, 而不是一个理论，
not something you come to through argument, 更不是通过说理，
through opposing opinions, 通过抗辩而得来的结论，
but an actual fact. 而是实实在在的事实，
Then the next question is: 那么，接下来的问题便是：
what is the factor that will bring about this change? 什么可以给人类带来彻底的改变？
If thought cannot, what will? 如果思想不能改变人，那么什么能改变人呢？
You follow? 你们明白我在说什么吗？
If a good carpenter 一个好木匠，
has an instrument which is useless, he throws it away. 若发现他用的工具是废品，便会扔掉。
But we don't. We keep it. 而我们却仍然指望思想可以改变世界。
We hope somehow that it will operate, 我们总在期待着思想
through some miracle. 创造奇迹。
We don't throw it away 我们死死地抓住思想不放，
and therefore have the capacity to look in another direction, 因此失去了其它变革的机会。
because we are frightened 因为我们害怕
that if thought is not the solution 如果思想不能解决
for all our problems, 我们的问题，
including political, religious, economic, 包括政治，宗教，经济等问题，
if thought is not the solution, and if you say, 如果思想不是解决之道，也许你会说：
'All right, I will put thought aside, ‘好吧，我且把思想放在一边，
because thought has its place.' 让它在自己的领域里发挥作用吧。’
Then our minds are free of the useless instrument, 这样，我们的心便不再为思想所累，
which has its own place. 只是让其在自己的领域内发挥作用。
Then it has a capacity to look in other directions. 于是，其他有可能带来变革的机会便出现了。
I wonder if you are following all this? 不知道你们有没有理解我所说的这一切？
I hope you are doing all this and not merely listening 我希望你们正在实践我所说的，而不仅仅是，在听到
to a lot of words, 一大堆话语后，
and consider it as useless and go away. 感到没什么用便匆匆离开了。
So what is there... 那么……
If thought is not the instrument of right action, 如果思想不能衡量正确的行为，
then what is the instrument, right? 那么，什么可以呢？
Are we together in all this? 我们正在一起探讨这一切吗？
What do you say? 你说说看？
Our senses 显然，我们的所有感官共同
partially make up our whole mind, obviously. 构建了我们的整个大脑。
But we use our senses partially. Right? 然而，我们只使用其中一部分感官。不是吗？
One or two senses highly awakened, highly developed, 一两种感官特别敏锐，高度发达，
the others are dormant. 其余感官却处于休眠状态。
Right? 对吗？
And is it possible to observe 我们有没有可能
with all our senses, 让所有的感官，
not with one or two senses, 而不是一两种感官，
with all the senses highly observant? 共同敏锐地观察事物？
Do you understand the question? 你理解这个问题的含义吗？
Which means, is there an observation 这个问题是在问：
which is not the instrument of thought? 有没有一种和思想无关的观察？
You are following this? 你理解吗？
May I go on with it? 我可以继续往下说吗?
Not for your entertainment, 当然不是为了娱乐，
but you are doing it with the speaker. 而是希望大家和说话者一起行动起来。
We are doing it together. 我们正在一起行动。
Which means we are doing it together with care, 我们正在一起，怀着真情和爱，
with attention, with affection, with love - together. 全然地行动。
Otherwise it is meaningless. 否则，毫无意义。
You accept a lot of words and go away; 你接受完一大堆话语后离开，
it will just be ashes in your hands. 就好像你用双手抓满了尘土，一会便无影无踪了。
So, is there an observation, 那么，有没有这样一种观察--
not partial, 不是一两种感官，
but with all the senses observe? 而是所有的感官共同观察？
Which means, is there an observation 换句话说，有没有一种
without the past? 和过去无关的观察？
Senses have no past, they are acting. 感官没有记忆，它们只是感知当下。
You understand this? 你们理解吗？
This is marvellous. I am discovering something myself. 这真的很神奇，我们正在探索其中的奥妙。
The senses are responding, 感官会对每一个挑战
according to every challenge, 作出反应，
and the senses, when they are functioning completely, 当感官在全然感知的时候，
there is pure observation. 纯然的观察就出现了。
Isn't it? I wonder if you see this. 不是吗？不知道你们是否看到了这一点。
And that observation is not induced by thought. 纯然的观察中没有思想。
Right? 对吧？
In that observation there is no centre from which to observe. 其中，也没有观察的中心，
There is only observation, pure and simple, 只有观察，纯粹而简单，
without all the pressure and the volume of the past. 没有压力，也没有过去。
Right? 对吧？
Which implies that one has to go into this whole question 这意味着，我们必须完全了解
of discipline, because we are used to it. 有关纪律或自我控制的问题，因为我们早已养成了'没有规矩不能成方圆'的习惯。
We are used to making an effort. 我们习惯了努力。
To learn is an effort. 学习是一种努力。
A language, or anything 学一门语言或是其它任何东西，
- one has to make a tremendous effort. 人们必须付出巨大的努力。
And is there a possibility of living 有没有这样的一种生活？
- please listen to this - 请大家仔细听--
is there a possibility of living 有没有这样一种
without a single shadow of effort? 不需要任何努力的生活？
Ask yourself, please, find out the answer, 请你们问问自己，找出答案，
because we have made effort in every direction, 因为我们虽事事努力，
and we have not brought about a good society 却没能建成一个理想的社会，
where people can live happily, 人们在其中可以幸福地生活，
without fear, without terror, without uncertainty - you follow? -
all that is going on in the present world. 而当前的这个社会却充斥了恐慌。
And we say through organisation, 我们以为通过组织，
making an effort to create an organisation we will solve that. 通过努力发展组织就可以改变这种局面。
So we are questioning the whole movement of effort, 在这里，我们要质询努力的整个过程--
effort to reach God, if there is a God, 努力到达上帝，如果上帝存在的话，
effort to be noble, 努力变得高贵，
effort to have good responsibility in our relationship. 努力变成一个负责任的人，等等。
And so effort implies the action of will. 可以看出，努力中蕴含着实现意愿的行动。
You are following? 可以理解吗？
Will is desire, 意愿就是欲望，
and there are multiple forms of desires. 而欲望的形式是多样的。
And desire in its activity must create effort. 达成欲望的实践过程就是努力的过程。
If I want a good suit, I must make an effort. 比如，我若想拥有一身高档套装，我必须努力去挣取。
If I want to be good, in quotes, 我若想变"好"，
I must make an effort to be good. 我必须付出努力让自己变"好"。
If I want to reach God 我若想到达上帝--
- we won't discuss God - 在这里，我们并不讨论上帝是什么--
either I must fast, 我必须斋戒、
be a celibate, take vows, 禁欲、起誓、
burn in myself, 锤炼内心，
struggle, struggle, struggle, 努力、努力、再努力，
great efforts to reach the ideal, 直到到达理想的
the highest principle. 最高境界。
We are questioning that effort, 我们质询这种努力，
because we are saying 因为我们认为
that in pure observation, 在纯然的观察中，
which I have explained a little bit, 正如我刚才谈到的一样，
there is no effort, 没有努力，
there is only observation and action. 只有纯然的观察和行动。
I wonder if you get all this. 我想知道你们是否明白了这个道理。
I'll go into it presently in more detail. 现在，让我们进一步探讨一下。
That is why one has to understand 我们必须了解
the whole nature of desire, 欲望的所有类型，
because we are driven by desire, 因为我们被各式各样的欲望驱使着：
whether sexual, whether ambitious 性欲，野心
- you know, all the rest of it. 等等等等，如你所知的所有欲望。
Desire becomes the basis of our existence. 欲望成了我们存在的基础。
So we have to go into this whole question of desire. 所以我们必须探讨有关欲望的一切问题。
Various monks throughout the world 世上不同的修行者
have said, 'No desire.' 都曾说："要戒欲！"
If you would reach God, 你若想到达上帝--
the highest principle, 人生的最高境界，
desire must be suppressed 欲望必须被压制，
- you know all this. 大家都知道这一点。
Look at all the monks throughout the world - 让我们看看世上的修道者吧，
they are ordinary human beings, taken a vow to serve God 他们都是普通的人，发誓一生侍奉上帝，
and concentrate all your energy on that, 为了实现誓言，他们汇聚了所有的能量，
which means desire must be held low, 这意味着他们必须把欲望控制在最低的水平，
suppressed, or transmuted, and so on, so on. 抑制它们，直至变形….
So one has to investigate desire. 因此，人必须查明欲望的真相。
Observe desire, not control, suppress, transform, 为了查明欲望的真相，我们必须观察欲望，而不是控制，压制，或是改变其形态，
just to observe desire. 只是去观察。
You understand? Pure observation of desire. 你们能理解吗？就是指对欲望的纯然的观察。
In that, if you go into it deeply, 只要你深入探究，你便会明白，
thought doesn't enter at all, 在这种纯然的观察中，根本没有思想的介入，
as we explained just now, I hope. 关于这一点，在前面的谈话中已经提到了。
Need I go back to it again? 我们要不要回过头去重新讨论一下?
So we are saying, 所以我们说，
as one of the major factors of life is desire, 既然欲望是影响我们生活的主要因素之一，
one has to understand what is desire, 我们就必须把它弄清楚，
how does it dominate our lives, why? 看看它究竟是怎样主宰我们的。
Whether it is desire for heaven or illumination, 无论是想进入天堂，获得启示，
whether it is desire for a house 还是想要得到一套房产，
- you know, all the rest of it - desire. 所有的这些都是欲望。
How does it come into being? 欲望到底是怎么形成的呢？
What is the relationship - please just follow it slowly, 请跟上我，
we will go into it carefully - 让我们慢慢地走进欲望，
what is the relationship between 看看它和感知之间
the senses and desire? 有什么关系。
You understand my question? 你能理解这个问题吗？
The senses: seeing something in the shop window 打个比方说：在商店的橱窗里，你看到一些物品，
- a dress, a shirt, whatever it is, 一条连衣裙，一件衬衫，不论是什么，
a nice piece of furniture, 或许是一件精美的家具，
or a beautiful car - 或是一辆别致的小轿车。
that is, seeing and desire. 这里的问题是："看到"这种感知和欲望之间有什么关系呢？
You understand my question? 现在，你明白了这个问题吗？
What is the relationship between the two? 感知和欲望之间的关系到底是怎样的呢？
How would you find out? 你会怎样来探寻这个问题呢？
Read a book? 去读一本书？
Go to a psychologist? 去咨询一位心理学家？
A professor? A guru? 还是去求助于某教授？或是问道于某位精神导师？
A man who says it is so? 拜师于某位会传授给你"如此这般便，这般如此便能得道"的人物？
How will you find out? 你会怎样来找到答案？
Because we are so dependent 我们实在是太依赖
on another's explanation. 其他人的教导了。
Right? 不是吗？
We want to be told. 我们想要被教导。
The speaker refuses to be told, 说话者拒绝被教导，
by the books, by the professors, 拒绝被书本，被教授教导，
by all the hierarchical beings in knowledge. 拒绝被一切按等级划分的知识所教导。
So how is one to find out? 那么，我们到底该如何找到答案呢？
If we discard all that, 如果我们摒弃所有的教导，
you are left with yourself. 就只剩下我们自己了。
How will you find out 我们该怎样弄清楚
what is the relationship 感官的感知
between the activities of the senses 和欲望之间的
and desire? 关系呢？
Or must they all go always together? 它们是否总是同时存在的呢？
Do you understand my question? 能理解这个问题吗？
Are you following all this? 以上的问题你们都搞清楚了吗？
That interests you, all this? 有兴趣吗？
Gosh! 我的老天！
Please bear in mind, if you don't mind, 恳请大家记住，
that we are not converting you to anything, 我们不是在说服大家要皈依什么，
to new aspects of desire, or this or that - nothing. 认同某种关于欲望的新观念，或是其它诸如此类的东西，绝无此意。
We are investigating together. 我们只是在一起探究问题。
If you observe very closely the movement of desire: 让我们仔细观察欲望的运行：
you see something in the window 当你看到橱窗里摆放了
- a dress, a shirt, a trouser, whatever it is - 一条连衣裙，一件衬衫，或是别的什么物品时，
the senses are awakened by that perception, 你的感官被"看"这种感知力唤醒了--
by the seeing of that shirt, 你"看"见了那件衬衫，
of that dress, right? "看"见了那条连衣裙，对吗？
The senses are awakened. 感官被唤醒了。
Then you touch the material, 接着，你开始触摸面料，
which is contact, 就是去接触你"看"到的衣物，
and then sensation, right? 最后，你便形成了对衣物的感觉，不是吗？
Please follow this step by step. 让我们亲历一下整个过程：
Seeing, 看见；
contact, 接触；
sensation. 感觉。
Right? 不是吗？
Then - observe it closely, you will see it for yourself. 仔细地观察这个过程，你自己便能看明白其中的奥妙。
Then thought comes and makes an image, 接着，思想介入了，画出了影像，
and says how nice it would be 说：我要是能穿上那件蓝色的衬衫，
for me to have that blue shirt on. 一定棒极了！
Right? 不是吗？
So when thought makes the image 这样，当思想画出了影像：
of you having that robe, that dress, 穿上了礼服或连衣裙的你，
and creating the image of you in that dress 你在那条连衣裙里的摸样，
and how nice you look, 你看起来是多么美丽…
then desire begins. 欲望便开始了。
You follow this? 你们跟上了吗？
Do please, it is very interesting, if you go into it very deeply. 请跟上我，这真的很有趣，如果你能深入其中的话。
Seeing, contact, sensation 看见，接触，感觉…
- that is perfectly normal, it is so. 是非常自然的过程。
Then thought comes along 但是，接着思想介入了，
and creates the image of you sitting in the car and driving it, 想象你正驾驶着小轿车，
and the excitement of the speed, and all the rest of it. 向前奔驰…
You have created the image. 你的思想创造了这个画面。
So, thought when it dominates the senses 所以，当思想主宰感官，
and creates the image, then desire begins. 创造影像时，欲望便开始了。
So the next question is, if that is so, 如果以上属实，
the next question is: 那么，紧接着的问题便是：
why does thought create the image? 思想为什么要创造影像呢？
You understand? 你能理解吗？
It is perfectly right to see a beautiful car, 你看见一辆漂亮的小轿车，
look at it, touch it, 你注视它，触摸它，
the sensations of it. 感觉它，这都很自然。
Then thought slips in: 可是，这时思想溜了进来，想象出这样的画面：
you are sitting behind the wheel and driving it. 你正手持方向盘，驾驶着这辆漂亮的小轿车，
I hope it is a fast car, 你希望它能像赛车一样狂奔，
in spite of the energy trouble! 尽管目前遇到了能源危机……
So, thought has created this. 是思想创造出了以上的画面。
If one understands this, 如果你能明白这一点，
not verbally, not intellectually, 不只是在字面上或智力上，
but factually, 而是全然地明白了这个事实：
then thought has no relationship 思想和感觉无关。
with the sensation - you understand? 不是吗？
I wonder if you see that. 你们真的理解了吗？
So then there is no question of making an effort 于是，"努力"成了理所当然的事：
to discipline desire, 努力控制欲望
to suppress desire, 努力压制欲望，
to transform desire. 努力改变欲望。
Because we are accustomed, 因为我们已经被训练得习惯了
trained to make an effort: "努力"：
right desire, wrong desire, 努力达成好的欲望，去除坏的欲望；
noble desire, ignoble desire, 努力弘扬高贵的欲望，压制低俗的欲望；
according to the pattern of each civilisation, 虽然欲望的形式随着文明的不同而不同，
which civilisation is put together by thought. 但就其本质来说都是思想拼凑而成的。
Right? 不是吗？
So discipline then has quite a different meaning. 因此，discipline 这个词在这里的含义很特别，
Discipline now means to control. 它的意思是控制。
Right? 对吧？
To struggle to be what is demanded, 换句话说，就是努力达到要求，
either Victorian, or modern, permissive, or not permissive. 不论这种要求是传统的，还是现代的，是社会许可的，还是不许可的。
Discipline ourselves to be something, 训练自己达成某事，
control ourselves - you follow? 能控制自我，明白吗？
All that is based 也就是说，要努力成为什么，
on an effort to be, to become, 变成什么样，
to achieve, 或是实现什么目标。
psychologically we are talking about. 当然，这是从心理的角度上来说的。
So when you understand the nature of desire, 也就是说，当你看清了欲望的本来面目，
what place has effort? 就可以明白"effort（努力）"的含义了。
You understand? 明白了吗？
Psychological effort. 它是指心理上的努力。
What place has discipline? "discipline" 这个词又有何特别的含义呢？
Discipline actually means to learn. "Discipline" 这个词的本意是指学习，
It comes from the word 'disciple' 它源于"disciple" 这个词，
- one who is willing to learn from the teacher. "disciple"的意思是学徒。
To learn. 所以，
The actual meaning is to learn. "Discipline"的确切的含义应该是学习。
We have learnt. 我们已经学习了…
You understand? 你理解了吗？
We have learnt together the nature of desire. 我们已经在一起学习了欲望的机制。
So, where is the whole movement of a civilisation, 那么，提倡"discipline（控制）"的文明社会的整个乐章，
which says 'discipline'? 其表现何在？
Which means conform, 在于顺从、
imitate, compare 模仿和比较，
- you follow? 你们理解吗？
All that is implied in discipline, 所有这些表现皆根植于"discipline（控制）"，
and much more, naturally. 自然而然，"discipline（控制）"还会带来许多其他类似的表现。
So, is it possible to live a daily life 那么，我们有没有可能过这样一种生活，
without a single effort? 其中不需要任何"effort（努力）"？
You understand? 你们理解吗？
Without a single sense of control. 句话说，在这种生活中，人没有丝毫被控制的感觉。
Please, this is very dangerous, 请大家注意，被控制的感觉是个危险的信号，
especially in a permissive society. 在一个自由的社会里尤其如此。
We are not advocating permissiveness, 当然，我们在这里不是在鼓吹自由，
or the opposite of it. 也不是在唱自由的反调。
We are examining the whole structure of human mind, 我们是在仔细探究人类心灵的整个结构，
which has been trained to control, 我们的心已被训练，并养成了控制的习惯，
and the reaction is: let go, 好像总在对自己说：
do what you want, 去吧，
do the thing you want. 去做你想做的事吧。
On the contrary, we are saying: 与此相反，我们想要对你说的是：
understand, look, observe, 去理解，去寻求，去观察，
be aware of your whole existence, 去觉知你的整个存在，
not just one part of it 而不是部分的存在
- be permissive when you are twenty. 给二十岁的你以自由。
But from the beginning of life to the end, look at it, 从生活的起点到终点，你要一直予以关注，
because all religions, organised religions, 因为所有的宗教，组织化了的宗教，
with their dogmas, and so on, 连同它们的教义等等，
have always demanded this - discipline; 总是在要求"discipline（控制）"：
to serve God - discipline, 努力控制自我，
make effort. 去伺服上帝。
You can't love with effort, 你不可能"努力"地去爱，
can you? 可能吗？
Thought can make an effort and says, 'I will try to love,' 思想可以付出努力，说："我要尽力去爱，"
but it is not love; 然而这不是爱，
it is still the movement of thought, 只是根植于知识的思想的运作，
based upon knowledge with its ignorance, 因而只能导致愚昧无知。
and thought can never 思想永远不可能
have that quality of love which is whole. 具有爱的完备特质。
So, we are saying that the human condition, 所以我们说人的局限性，
which is the human consciousness, 就是意识的局限性
not only the particular consciousness, 而不仅仅是指
that consciousness is part of the whole of consciousness. 某种局部意识的局限性。
I wonder if you see this? 你们有没有理解这一点？
Your consciousness 你的意识--
- living in a town, living in a village, 住在城里，或是乡下，
living with a husband, wife, or a girl, or boy, 和丈夫或是妻子一起生活，或是同一个女孩或男孩住在一起--
that little consciousness, 这个小小的意识里
with all its problems, 充满了困惑。
whether you live in a happy community or not a community, 也许你正在一个社区里，或是其它什么地方，过着"快乐"的生活，
whether you are living happily with your wife, 也许你正和你的妻子或女友，
with your girl or whatever it is - happily in quotes - 或是其他人，"幸福"地生活在一起，
that small particular consciousness "你"这个小小的特别的意识
is the consciousness of the rest of mankind, 其实就是和"你"相对的那些"其他人"的意识，
because they are all particular little consciousnesses. 因为每一个"其他人"，全都是小小的特别的意识。
I wonder if you see this. 你们明白了吗？
So your consciousness is not separate. 所以，你的意识并不是独特的。
I know one likes to think it is all special, 任何人都喜欢认为他的意识是独特的，
but our consciousness 然而，
and its content is put there by thought. 我们的意识中的所有内容都是思想的拼凑。
Right? 不是吗？
Thought has brought about 正是思想
this limited consciousness. 凑成了有限的意识。
Now to observe this consciousness, 现在，让我们来观察这个意识，
however limited, 不论它是多么有限，
to observe its activity 我们来观察它的活动，
without any direction, 不要任何指导，也不带任何目的，
just to observe, 只是纯然地观察它。
not choosing 'I will keep this part and let the other part go,' 不是选择观察它的这一部分，忽略另一部分，
just to observe the whole content. 而是观察它的全部。
When you so observe, 当你这样观察的时候，
which means there is no observer who is the past, 意味着不存在"过去"这个观察者，
then that consciousness has no centre. 于是意识的中心也就消失了。
I wonder if you see this? 不知道大家理解了没有？
Our consciousness now is self-centred, right? 现在我们的意识是以自我为中心的，不是吗？
Me and my activities, me and my problems, me and my job, "我"和"我"的实践，"我"和"我"的问题，"我"和"我"的工作，
me and my wife, me and my other wife, other girl, "我"和"我"的妻子，"我"和"我"的其他妻子，其他女友，
me and so on, so on, so on. 等等，等等……
This consciousness is the movement of thought. 这种意识实际上是思想的运动。
Thought has put in this consciousness various activities: 思想让意识中充满了各式各样的活动：
belief, dogmas, rituals, on the one hand 一方面有信仰，教条，仪式等活动，
- you know, all that is going on, called religion - 这被称作宗教活动；
and the business activity, 另外，还有商业活动，
the activity of personal relationship 还有人与人之间的私密活动…
- grief, sorrow, pain, anxiety, guilt - 这其中充满了悲伤、懊悔、痛苦、焦虑和内疚…
you know, all that. 这一切大家都清楚。
All that is our consciousness. 所有的这一切就是我们的意识。
And that consciousness is the consciousness 这意识
of those people living in Russia, 不但是俄国人的，
or India, or China, or America. 也是印度人的，中国人的，或是美国人的意识。
So, if one realises this 所以，如果你认识到
that we are part of the whole of humanity, 我们属于整个人类的一部分，
not English, British - you follow? - 而不是独特的英格兰人或是英国人，
all that kind goes away. 那么所有的种族差别便消失了
Then we become extraordinarily responsible. 我们将负起无与伦比的责任，
Not to my little family, 不是对自己的小家庭，
but to all human beings. 而是对整个人类。
After all, 归根结底，
that is love, isn't it? 这才是爱，不是吗？
To feel totally responsible 对孩子们
for my children 完全地负起责任来，
who must be educated rightly, 让他们接受正确的教育，
not be conditioned to a particular form of British outlook, 而不是把他们塑造成标准的英国人，
or French outlook, 法国人，
whether Russian, or totalitarian, or whatever it is, 俄国人，或是极权主义者
educated, 等等，
so that they become religious human beings. 要让他们成为具有真正宗教情结的虔诚的人类。
Because in that religion there is unity, 正是这种真正意义上的宗教情结才能使人类和谐统一，
which is not to be organised. 任何有组织的宗教只会给人类带来冲突和分裂。
And right education implies that sense of freedom 正确的教育意味着培养真正的自由，
from fear, 其中没有恐惧，
from this terrible anxiety to fulfil, 也没有想要达成什么而带来的极度焦虑，
and so on. 等等…
This is not the moment to go into right education. 现在，还没到讨论什么是正确的教育的时候。
So when one feels 当一个人真真切切地感受到
that one is representative of all humanity, 他就是整个人类的代表时，
then you become extraordinarily responsible 他自然会对整个人类
to the whole of mankind, 负起责任，
therefore there will be no wars. 于是，战争便会消失。
Oh, you don't see all this. 你们没有看到这一点吗?
There will be no nationalities. 国家也随之消失。
That is actual - you understand? - 这会是事实，你明白吗？
this is not a theory, 绝不只是理论。
but when you feel 你会感受到
that your consciousness is the rest of mankind, 你的意识就是其他人的意识，
because they suffer in India, as well as you do here, 那些正在印度受苦的人的意识，
in America, and so on, so on. 和正在美国挣扎的人的意识是一样的。
So, our consciousness 所以，我们的意识
is the consciousness of mankind, 就是整个人类的意识，
and in the freeing of that consciousness of its content 当我们的意识从它的内容中解脱出来，变成整个人类的意识，
we have responsibility to the whole. 我们便担负起了整个人类的责任。
And that is essentially 从根本上说，
the nature of love and compassion. 这就是爱，这就是同情。
We are going to meet the day after tomorrow. 后天，我们还会在这里相聚，
Instead of having dialogues, or discussions, 不再是以"对话"或"讨论"的方式，
which we have tried all over the world at different times, 因为，我们已经在世界的很多地方，"对话"或"讨论"过很多次了。
we thought it would be a good idea 我们认为
to have questions. "提问和回答"的方式不错。
Whatever question you want to ask, 届时你们可以提出任何问题，
then we will try to answer each question. 然后我们大家一起来试着回答。
That's on Tuesday morning. 星期二早晨见！ 修改稿：
If one may remind you, 请允许我提醒大家，
this is not an entertainment. 这不是一场娱乐聚会。
You are not being converted to anything. 这里也不会有人要说服你皈依某个教派。
It is not a meeting of propaganda. 因为这也不是传教集会。
We are met for a serious purpose, 我们聚在这里，是为着严肃的目的，
at least the speaker is, 至少讲话者是这样的，
so I hope you are also very serious. 所以，我希望你们的态度也是非常认真的。
What we were saying yesterday 我们昨天所讨论的话题，
I think should be repeated briefly, 我想需要简要地回顾一下，
for there may be new people here this morning. 因为今天早晨可能会有些新来者。
We were saying 昨天，我们谈到了
that self-awareness 自我觉察
being conscious of oneself, one's reactions, 即意识到自身和自身的反应，
one's inward thoughts and ambitions, 意识到自己内在的思想和抱负，
various forms of suffering, 意识到种种痛苦、
pleasure, and all the travail of human beings, 欢愉以及人类所有的艰辛劳苦，
to be aware of all that. 觉察到所有的这一切。
Aware without any choice, just to be aware, 没有任何选择地觉察，只是觉察，
without direction, 没有方向，
without any kind of pressure, 也不存在任何压力，
just to be conscious of all the inward 只是意识到所有内在的
and outward activities that are going on, 和外在的正在进行中的活动，
specially the psychological activity of the human mind. 特别是人类的心理活动。
That demands certain serious attention, 这需要有某种认真关注的状态，
not analysis, 不是分析，
but pure observation: 而是纯然的观察：
to observe without any choice, 去观察而没有任何选择，
without any direction, 没有任何方向，
without any sense of pressure, 也没有任何压力感，
that needs quite a deep attention. 这需要一种相当深切的关注。
And we were also saying 昨天，我们还谈到了
that religion is the only factor 宗教是唯一能让全人类
that might bring all humanity together 走到一起的因素
- East, West, North, South. -东方的，西方的，北方的，南方的。
But as religions are at present 但是，现存的所有宗教，
in their very nature destructive, disruptive, 从其本质上来说正是破坏性的，分裂性的，
divisive, based on belief, dogma, ritual, 会导致分裂，它们基于信仰、教义、宗教仪式，
and tradition, hierarchical outlook 以及传统，和严格的等级观念。
- all that organised religion is not religion at all. --所有这些组织化的宗教，根本就不是宗教。
It is a vast sense of superstition, 它们富有广泛的迷信色彩，
desire playing a tremendous part in it, 欲望在其中扮演着极其重要的角色，
and so leading to a great deal of illusion. 因而导致幻觉丛生。
Religion can only come about through meditation, 只有冥想才会带来真正的宗教，
which we shall go into as we go along in these 我们将在这四次讲话和问答中
four talks and answering questions. 逐步深入地探讨有关冥想的问题。
And we said too that 上次我们还谈到
if we could think together 我们是否能够一起思考
- because for most of us --因为就我们大多数人来说
our career demands all our thinking, 职业左右了我们所有的思维，
if you are an architect, 比如你是个建筑师，
engineer, scientist, and so on. 工程师、科学家，等等。
All our thinking is directed in one particular direction, 我们的整个思维似乎都被定向了，
our whole life depends on it; 而我们的整个生活都依赖于这种定向的思维；
and so we are conditioned to one strata of thinking, 所以，我们被局限在了某个思维层次中，
or one form of thinking. 或是陷入了某种思维模式里。
And it becomes very difficult 显然，以下的事情就变得非常困难，
for those who are caught in a particular groove of thought 即，对于深陷某种特定思维窠臼的人们来说，
to be able to think not about something, 能够深入地去思考，不是针对某些具体事情，
but the whole movement of thinking itself. 而是能够探索思维本身的整个活动过程。
That is what we were saying yesterday. 以上便是我们昨天所讨论的内容。
And it becomes so extraordinarily important now 而现在变得极其重要的事情是，
- as always probably - --或许一直都是如此--
that human beings 人类
should come together not based on a belief, on an ideal, 应该走到一起，不是基于某种信仰、某种理想，
or on some authority, 或者某个权威，
but have the capacity, the intention, 而是拥有这种能力，怀有这项意愿，
the seriousness to think together. 具备认真的态度来一起思考。
Think not about something, which is comparatively easy, 不是思考某些具体事物，这相对来说要容易一些，
but have the affection, care, 而是满怀着慈悲，关怀，
attention and perhaps love, 关注，或许还有爱，
so that we are able to communicate with each other 这样我们就能互相交流，
without any barrier, 没有任何障碍，
so that your thinking and the speaker's thinking are together. 这样你的思考和讲话者的思考就能一起进行。
Then we were saying 所以我们说
we should be able to bring about a good society. 我们应该能够创造一个美好的社会。
The ancient Greeks, and the ancient Hindus, and others 古希腊人，古印度人，等等
have talked about bringing about a good society, 都曾想要建立一个美好的社会，
somewhere in the future, based on some ideals, concepts, 憧憬着在未来的某个地方，基于某些理想、观念
intellectual conclusions, 和聪明的论断，
and perhaps rarely upon their own experiences, 甚至偶尔还基于他们自己的经验，
that there must be in the world 憧憬着世界上一定会有
a number of people 这样一群人，
who will create a society 他们将会创建出一个
essentially good, 真正美好的社会，
so that humanity can live on this earth happily, 这样人类就能在这个地球上幸福地生活，
without conflict, without wars, 没有冲突，没有战争，
without slaughtering each other. 没有互相残杀。
And that society doesn't exist 而这样的一个社会却始终没有出现，
in spite of 2, or 3, or 5, 10 million years of human existence. 尽管人类已经存在了两百，三百，或者五百，一千万年。
Religions have tried to bring this about, 各个宗教也曾试图建立这样一个社会，
but in their very nature, by their very organisation 但是，由它们本身的组织所决定的，它们自身的性质，
they are separative, 决定了它们的分裂性，
they are based on belief, 它们根植于信仰、
dogma, ritual, authority, 教条、仪式、权威，
and all the rest of that; 等等这一切；
it becomes really quite meaningless. 这些都变得真的毫无意义。
Though organisations of such kind 尽管类似的组织
bring about a certain quality of security, 会带来某种安全感，
that security itself becomes insecurity 然而这种安全本身就会变成不安全，
when it is based on illusion. 因为它是根植于幻觉的。
I think this is all very clear, 我想，这点已经很清楚了，
if one has gone into this matter at all. 只要你真的深入到了这个问题当中去的话。
And is it possible 我们有没有可能
while we are living on this earth, 生活在这个地球上，
which is not the British, or the English, 它不属于英国，
or the British, or the French, or all the rest of it 也不属于法国，或是其他某个国家
- it is our earth. --这是我们全人类的地球。
And can we live there peacefully now? 我们现在能否和平地生活在这里？
Which implies not some future idealistic society 这并不意味着某个未来的理想社会
based on goodness, 是基于良善的，
but actually, in our daily life, now 而是说实际上，就在我们的日常生活中，就是现在
bring about such a good society? 能否带来这样一个美好的社会？
Which means to have right relationship with each other. 这意味着人与人之间拥有正确的关系。
A relationship not based on some past images, 这关系不依赖于过去的某些意象，
put together by thought, 意象是思想的产物，
but a relationship, in which 而是指在关系中
that which is actually happening, 实际上正在发生着什么，
in this relationship of reaction, 在这关系中发生着各种反应，
to be aware of those reactions 觉察到这些反应，
and not build out of those reactions 但不会基于这些反应建立起
various forms of images 各式各样的意象，
which prevent actual relationship with others, 正是这些意象妨碍了与他人的真实关系，
however intimate or impersonal. 无论这关系是亲密的还是冷淡的。
Is that possible? 这可能吗？
Which means can the human mind, 换句话说，人类的头脑，
which has been so conditioned for millennia, 千万年来一直受限的头脑，
can such a conditioned mind be aware of itself, 这样一个局限的头脑能不能觉察自己，
know all the intricacies, and the complexities, 了解自身所有的错综复杂之处，
and the reactions of the human mind, 和人类头脑的所有反应，
based upon the senses, 基于所有的知觉，
and becoming aware of itself, 变得对自身觉察，
bring about a deep transformation, a mutation in itself? 带来自身深刻的转变，彻底的改变？
That is the real problem. 这才是真正的问题。
I hope we are communicating with each other. 我希望我们正在彼此交流。
Or am I going too fast? 还是我说得太快了？
Perhaps most of us are not used to this kind of thinking, 也许，我们大多数人还没有习惯这种思考，
or this kind of explanation. 或者这种解释。
Explanations are not actualities. 解释并不是所解释的现实。
You can describe the mountain, 你可以描述大山，
but to be close to the mountain, 但是，亲自走近大山，
see actually the beauty of it, the dignity of it, 实际地看到它的美，它的庄严，
the majesty of it, is quite different 它的壮丽，这完全不同于
from the description of that mountain. 对那座山的描述。
But most of us are satisfied, sitting in our armchairs, 然而，我们大多数人却满足于坐在扶手椅里，
to be comforted or made to feel romantic about the mountain, 对那山脉心生慰藉或者产生某种浪漫情怀，
through explanations, paintings, and so on. 通过语言描述，或是绘画作品，等等。
But we are actually dealing 但是，我们现在实际上面对的
not with the mountains, but with actual daily life of our life. 不是山脉，而是我们实际的日常生活。
Can that life, which is now a travail, 这种生活，现在充满了艰辛，
a great deal of effort, struggle, 大量的努力、挣扎，
competition, brutality, terror, 竞争、残忍和恐怖，
you know, all the things that are going on in our daily life, 你知道，这一切正发生在我们的日常生活中，
can that be transformed? 这种状况可以改变吗？
Not in some future, idealistic, 不是在某个将来，在某个理想中，
when the environment is completely changed 由环境的彻底改变
to bring this about, which is impossible. 而带来这样的改变，是不可能的。
The totalitarians tried this: 极权主义者曾经尝试过：
change the environment, 去改变环境，
and they say then the human mind can become transformed, 他们说如此就可以转变人类的心智，
which has been proved nonsensical. 而事实已经证明这是愚蠢荒谬的。
And also there are the others who say human conditioning, 还有一些人认为，人类的局限，
the condition of the human mind can never be changed, 人类头脑的局限永远无法改变，
you must accept it, live with it, modify it, 你必须接受这点，与之共处，并对其进行调整，
refine it and make it much more pleasant. 将其完善，把现实变得舒适些。
But what we are saying is quite the contrary of these two: 然而，我们所说的恰好跟以上两种情形相反：
that the human mind can be transformed, 人类的头脑可以转变，
not to fall into another conditioning, 不是陷入另一种桎梏，
not into another set of beliefs and dogmas and all that nonsense, 也不是落入另一套信仰和教条，以及所有那些无稽之谈，
but actually bring about in itself 而是切实地为自身带来
a religious quality, 一种宗教品质，
which is the only factor of bringing about 这是唯一能够
unity among all human beings. 让全人类统一起来的因素。
All organisations have failed, 所有的组织都失败了，
and we never apparently see 显然，我们也从来没有看到
such organisations can never do this, 这种组织永远无法做到这一点，
but yet we are addicted to organisations, like drugs, 然而，我们却一直痴迷于组织，就像痴迷毒品，
like whiskey, and so on. 和酒精，等等一样。
We think if we could organise, everything would be all right. 我们认为，如果我们能好好地组织，一切都将会变得井然有序。
Perhaps some of you have heard that story which I have often repeated. 也许你们中的一些人，曾听过我常常复述的这个故事。
There were two friends walking along the road, 有两个朋友正在路上走，
and as they were walking along one of them picks up from the pavement, 走着走着，其中一个人在人行道上捡起了一样东西，
and looks at it, and his whole face changes, 他盯着这东西看，整张脸都变了，
lightens, delighted, 满面荣光，欣喜若狂，
and he puts it in his pocket. 然后他就把它揣进了口袋里。
And the other fellow says, 'What have you got? 于是另一个人就说，"你捡到什么了？
Why are you so happy about it?' 怎么这么开心？"
'Oh,' he says, 'I have picked up part of truth, "哦，"他回答，"我捡到了一部分真理，
it is so extraordinarily beautiful.' 它简直太美了。”
And the other fellow says, 'Now let's organise it.' 然后另一个人就说，“那么让我们把它来组织一下吧。"
And we think through organisations, 我们以为通过组织，
however highly regarded, 不论是多么受人重视，
patronised, plenty of money, and so on, 多么令人敬仰的组织，亦或是一大笔钱财，等等，
blessed by all the big cannons of the world. 或是被世界上所有的大炮所保佑。
Such organisations have never produced a unity of human mind, 这样的组织从未带来过人类心灵的统一，
for in their very structure and nature 因为正是由于它们的结构和本质
they must be divisive, separative, 决定了它们必然是分裂的、分离的，
based on some form of idealism, or belief, 它们基于某种形式的理想或信仰，
and so they are essentially destructive, 所以，从根本上说，它们是毁灭性的，
to bring about this unity of the mind, of the human mind, 而要实现心灵，人类心灵的这种统一，
which requires love, affection, care, attention, responsibility. 需要爱，慈悲，关怀，关注和责任。
I hope we are meeting each other, are we? 我希望我们彼此相遇了，是这样吗?
Or am I talking 或者，我只是在
to myself? 自言自语？
Q:May I ask you a question, sir? 问：先生，我可以问您一个问题吗？
K:We will do it the day after tomorrow, sir. 克：我们将在后天回答问题，先生，
If you are still here, if you are still interested. 如果届时你还在这里，仍然对此感兴趣的话。
So our question is, 所以，一直以来，
and has always been: 我们的问题是：
can the human mind, 人类的头脑，
human consciousness, 人类的意识，
with all its content 及其所包含的一切内容
- the grief, the sorrow, --痛苦，悲伤，
the anxiety, the loneliness, 焦虑，孤独，
the sense of despair, 绝望感，
the desire to fulfil and frustration; 成就的欲望和受挫的沮丧；
the whole of human struggle 人类所有的挣扎和冲突，
is that consciousness, 就是意识本身，
with its images of God and, you know, all that. 其中也包括对神的意象，你知道的，那一切。
Can that consciousness be transformed? 这样的意识可能转变吗？
Otherwise we will always be separative 否则，我们将永远是支离破碎的
- please do pay attention a little bit - --请大家务必留心一点--
separative, destructive, self-centred, 支离破碎的，毁灭性的，以自我为中心，
perpetuating wars 战争永无休止，
and maintaining this everlasting division 保持着这种永无止境的分别，
of nationalities, races, colour, and all the rest of it. 分成各个国家，各个种族，各种肤色，等等等等。
So if one is serious 所以，如果一个人严肃而
and deeply concerned with humanity, 深切地关注人类，
with man with all his problems, 关注人类面临的所有问题，
economic, social, religious - all that... 经济的，社会的，宗教的问题--等等这一切...
Can that mind be completely changed? 那么，头脑能否彻底地改变？
And the speaker says it can be, it must be. 讲话者说那是可能的，一定可以。
And then the question arises: 那么接下来的问题便是：
in what manner can this be brought about? 这种改变将以何种方式发生呢？
Does it demand discipline? 需要严格的戒律吗？
All right, sir? 还好吗，先生们？
We are communicating with each other, you are following? 我们正在互相交流，你们理解了吗？
Not verbally, not intellectually, 不是从语言上或者智力上理解了，
but actually becoming aware of one's own conditioning, 而是切实觉察到了自己的局限，
the number of beliefs, the experiences, dogmas 那些信仰，经验和教条，
- you know, the whole human existence. --你知道的，整个人类存在的局限。
Becoming aware of it, 觉察到这一切，
would you ask whether it is possible to transform 你是否会问，有没有可能转变
this enormous past, 这浩瀚的过去，
with all the knowledge it has acquired, 及其获取的所有知识，
can that be transformed? 这些可以转变吗？
Where there is knowledge, 只要有知识，
whether the past or the present, acquiring knowledge, 无论是过去还是现在，获取知识，
knowledge is always incomplete. 知识总是不完善的。
There is no knowledge as a whole. 从来就没有完备的知识。
So with knowledge goes ignorance. 所以知识总是和愚昧相伴。
Please understand, this is really quite important 请理解这一点，这真的相当重要，
for you to understand this. 你们要理解这一点。
As knowledge can never be complete, 由于知识永远不可能是完备的，
therefore knowledge always goes with ignorance. 所以它总是和愚昧相伴。
Part of knowledge is part of ignorance. 知识的局限就是愚昧的局限。
And when we rely entirely on knowledge 当我们完全依赖知识，
as a means of advance, as a means of ascent of man, 用知识作为发展自己，提升自己的手段时，
we are also maintaining ignorance. 我们也在维系着愚昧。
And so there is always this battle 因此，
between ignorance and knowledge. 愚昧和知识之间的战斗永不停息。
And we are saying, 所以我们说，
as human beings live their lives in the past, 当人们活在过去中，
their whole life is a movement of the past. 他们的整个生活只是过去的运动。
If you observe it for yourself you can see how we live - 如果你自己认真观察，你就会看到我们是如何活在--
in the thousand yesterdays, 千百个昨天里的，
our memories, our experiences, 我们的记忆，我们的经验，
our hurts, our failures 我们的伤害，我们的失败
- you know, the whole movement of time which is the past. --你知道，时间也就是过去的这整个运动过程。
And can that movement come to an end, 这种运动能不能止息，
so that the mind 这样我们的心灵才能
is fresh, young, alive, new? 保持新鲜，年轻，清新而充满活力？
Knowledge is necessary at a certain level. 知识在某个层面上是必要的。
If you are a doctor you must have knowledge; 如果你是个医生，你必须得有知识；
a surgeon must have knowledge. 外科医师也必须具备知识。
If you are a good carpenter you must have a great deal 如果你是个好木匠，你必须有丰富的
of knowledge of wood, and the implements, and so on. 木材和工具使用知识，等等。
But knowledge 但是，知识
is the result of experience 是经验积累的结果，
accumulated through thousands and thousands 由千千万万人
of people through millennia. 经过数百万年积累而来。
That knowledge is stored up in our brain from childhood, 从孩提时期开始，那些知识就在我们的大脑中储存起来，
genetics, and so on, so on, so on. 通过遗传，等等，一直在累积。
And that knowledge, based on experience, is memory. 而这种基于经验的知识，就是记忆。
You follow? 你们理解吗？
This is all very simple, 这其实很简单，
this is not highly intellectual, or anything. 并不需要高超的智力，或者别的什么。
And thought is the result 思想是
of that movement of memory. 记忆运动的结果。
As knowledge is always with ignorance, 而知识总是和愚昧相伴的，
our memory is always limited. 我们的记忆总是有限的。
And therefore thought is always limited. 因此，思想也总是有限的。
Thought can imagine that it can perceive, or see, 思想可以想象自己能感知，或者看到，
or experience the limitless, 或着体验到无限，
but thought in itself 但由于思想本身
is the outcome of knowledge with its ignorance 是与愚昧相伴的知识的产物，
and therefore it is essentially, basically limited, 所以思想从本质上说也是受限的，
fragmented 支离破碎的，
and never can possibly percieve the whole. 永远不可能觉察到整体。
This again becomes very simple and clear, 这一点也会变得很简单，很清楚，
if you go into the whole question of thinking, 如果你能深入探究思想的这整个问题，
and our whole nature, 以及我们的整个本质，
our whole civilisation, 我们的整个文明，
all the cathedrals, all the things in the cathedrals, 所有的大教堂及其中的一切，
the rituals, the whole circus of all this is based on thought. 各种宗教仪式，凡此种种喧嚣之事皆根植于思想。
And so thought can never be sacred. 所以思想永远不可能是神圣的。
Though it can create an image and call it sacred, 虽然思想可以创造出神圣的形象，并称其为神圣，
but that thing which it has created is not sacred, 但是思想造出的东西不是神圣的，
because thought itself is limited. 因为思想本身就是受限的。
And we are caught in the images created by thought. 而我们却深陷于思想制造的各种形象之中。
So thought - please follow - 所以思想--请跟上我--
thought can never bring about 思想永远也不可能带来
a complete transformation of the human mind. 人类心灵的彻底转变。
Right? 不是吗？
Because all the things that thought has put together 因为所有由思想拼凑出来的东西，
as consciousness... 也就是意识…
Are you interested in all this? 你们对这一切有兴趣吗？
Q:Go on, go on. K:No? 问：继续，继续。克：没有兴趣？
Q:Go on, go on, please. 问：继续，请继续。
K:If you are not, sirs, don't bother to listen, 克: 如果你们不感兴趣，先生们，可以不必费心听下去了，
because this is really very, very serious. 因为这的确非常，非常的严肃。
You have taken the trouble to come here, 你们费尽周折来到这里，
in rather rotten weather, 天公也不作美，
and you want to find out what the other fellow, 你们想要弄清楚另一个人，
what the speaker is trying to say, 弄清楚讲话者想要说些什么，
so you have to listen, you have to find out. 所以你们必须倾听，你们必须仔细探究。
And in the very finding it out you test it. 正是在这个探究的过程中，你们来检验讲话者所说的内容。
You don't accept anything the speaker says. 你不要接受讲话者所说的任何东西。
Though he is sitting on a higher platform, 尽管他坐在高高的讲台上，
it doesn't give him any authority. 但这并不能赋予他任何权威。
We are investigating into the whole nature of man 我们正在探究人类的整个本质，
and whether that can be transformed. 看看这本性能否转变。
Because the way we are living is terrible, destructive, meaningless, 因为我们的生活方式非常糟糕，有破坏力，并且毫无意义，
going to the office everyday, or to the factory 天天去办公室，去工厂…
- you know, all this. --这些大家都清楚。
From the moment you pass your school examination, 从你们通过了学校考试的那一刻起，
or whatever it is, for the rest of your life 或是从别的某一刻起，你们的生活便只剩下
going to the office, struggling, struggling, struggling. 去上班，挣扎，挣扎，挣扎。
And so life becomes utterly meaningless. 于是，生活彻底失去了意义。
So we are saying, 所以我们说，
thought has created 思想创造了
the most beautiful architecture, 最美的建筑，
both in the East and in the West. 不论是在东方还是西方。
And the things that have been put in it, 思想也创造了所有摆放在其中的东西，
in all the various churches 放在各式各样的教堂中的一切事物
- don't get angry, please, --请别生气，
we are just describing this, the fact. 我们只是在描述这些，描述事实。
Don't resist, just look at it, just listen, 不要抗拒，只是来看一看，只是来听听，
and if you don't want to listen, shut your ears, 如果你不想听，就塞上耳朵，
or if you don't want to be impolite, quietly slip out. 或者如果你不想失礼的话，就请悄悄地离开。
Because what we are saying is totally contrary 因为，我们所谈论的，完全有悖于
to everything that is going on in the world. 世界上发生着的一切。
We are asking for a psychological revolution, 我们在寻求一场心理革命，
which means the transformation of the human mind, 也就是人类心灵的转变，
with all the things that thought has put in there. 思想已经创造出了所有的这一切。
So we are saying that thought, do what it will, 所以我们说思想只会行其所好，
because in itself it is partial, 因为它本身就是片面的，
limited, narrow, 受限的，狭隘的，
based on knowledge, 根植于知识，
and knowledge goes with ignorance, 而知识与愚昧总是结伴而行，
therefore thought, whatever it does 因此，思想无论做什么，
- it may write the most beautiful, romantic heaven, --它可以描绘出最美丽最浪漫的天堂，
theories of God, 创造出关于上帝的理论，
theories of what society should be, 提出社会应当如何的种种理论，
and so on - 等等等等--
whatever it does, it cannot possibly 但是，无论思想怎么做，它都不可能
bring about a radical change. 带来彻底的转变。
But thought has its own place. 当然，思想也有它自己的位置。
You cannot go home without knowing, without thinking. 如果没有知识，没有思想，你就回不了家。
If you had total amnesia, you would be lost. 你若是彻底失忆了，你就会迷路。
So thought has its right place, 所以，思想也有它自己正确的位置，
but thought cannot bring this change. 但是，思想不可能带来这种改变。
If you once see that and grant it, even intellectually, 你一旦看到并且认可了这一点，哪怕只是在理性上认识到了这一点，
then what is one to do? 接下来你会怎么办呢？
You understand my question? 你们理解我的问题吗？
Please understand this very deeply, 请非常深入地理解这一点，
otherwise you will miss the whole point. 否则，你会抓不住我谈话的整个要点。
Man has tried, 无论是在东方还是西方，
in the East and in the West, 人类一直试图
depending on thought 依靠思想来改变世界。
- the ancient Greeks, the ancient Hindus, --古希腊人，古印度人，
and the ancient Chinese - 和古代中国人--
depending on thought and saying that will help man 都依赖思想，认为思想会帮助人类改变，
to change, to bring about a different culture, 带来不同的文化，
a different society, 不同的社会，
and thought has not brought it about. 而思想并没有带来这些改变。
If one actually, deeply realises that fact, 如果你真真切切地，深刻地认识到这个事实，
not a theory, 而不是一个理论，
not something you come to through argument, 更不是通过论证，
through opposing opinions, 通过抗辩得来的结论，
but an actual fact. 而是实实在在的事实。
Then the next question is: 那么，接下来的问题便是：
what is the factor that will bring about this change? 什么因素可以带来这场改变？
If thought cannot, what will? 如果思想不能，那么什么才能？
You follow? 你们明白吗？
If a good carpenter 如果一个好木匠，
has an instrument which is useless, he throws it away. 有个毫无用处的工具，他便会把它扔掉。
But we don't. We keep it. 但是我们不。我们还留着。
We hope somehow that it will operate, 我们还指望着这工具有朝一日能发挥作用，
through some miracle. 创造奇迹。
We don't throw it away 我们不把它扔掉，
and therefore have the capacity to look in another direction, 而扔掉以后我们才能具备换个方向看事情的能力，
because we are frightened 因为我们害怕
that if thought is not the solution 如果思想不能解决
for all our problems, 我们所有的问题，
including political, religious, economic, 包括政治、宗教、经济的问题，
if thought is not the solution, and if you say, 如果思想不是解决之道，也许你会说，
'All right, I will put thought aside, “好吧，我且把思想放在一边，
because thought has its place.' 因为思想有它自己的位置。’
Then our minds are free of the useless instrument, 这样，我们的头脑就摆脱了这个无用的工具，
which has its own place. 尽管思想还是有它自己的位置。
Then it has a capacity to look in other directions. 于是，头脑就有能力换个方向来看事情了。
I wonder if you are following all this? 不知道你们有没有理解我所说的这一切？
I hope you are doing all this and not merely listening 我希望你们正在做到这一切，而不仅仅是听到
to a lot of words, 一大堆话语后，
and consider it as useless and go away. 觉得没什么用然后就离开了。
So what is there... 那么还有什么...
If thought is not the instrument of right action, 如果思想不是进行正确行动的工具，
then what is the instrument, right? 那么，什么才是那工具呢，对不对？
Are we together in all this? 在所有这些问题中，我们是在一起的吗？
What do you say? 你是怎么认为的？
Our senses 我们的所有感官
partially make up our whole mind, obviously. 共同构建了我们的整个头脑，显然如此。
But we use our senses partially. Right? 然而，我们却偏颇地使用这些感官。不是吗？
One or two senses highly awakened, highly developed, 一两种感官特别敏锐，高度发达，
the others are dormant. 其余感官却处于休眠状态。
Right? 对吗？
And is it possible to observe 我们有没有可能
with all our senses, 用我们所有的感官，
not with one or two senses, 而不是一两种感官，
with all the senses highly observant? 用所有感官一起敏锐地观察事物？
Do you understand the question? 你理解这个问题的含义吗？
Which means, is there an observation 也就是，有没有一种观察
which is not the instrument of thought? 不以思想为工具？
You are following this? 你理解这点了吗？
May I go on with it? 我可以继续往下说吗?
Not for your entertainment, 这不是为了娱乐你，
but you are doing it with the speaker. 而是你和讲话者一起行动起来。
We are doing it together. 我们正在一起行动。
Which means we are doing it together with care, 这意味着我们正一起做到这点，怀着关怀，
with attention, with affection, with love - together. 怀着关注，怀着慈悲，怀着爱--一起行动。
Otherwise it is meaningless. 否则就毫无意义。
You accept a lot of words and go away; 你接受完一大堆话语然后离开；
it will just be ashes in your hands. 那就如同你手里的灰烬一样。
So, is there an observation, 那么，有没有这样一种观察，
not partial, 不是局部的，
but with all the senses observe? 而是用所有的感官一起观察？
Which means, is there an observation 换句话说，有没有一种
without the past? 和过去无关的观察？
Senses have no past, they are acting. 感官没有过去，它们在运作着。
You understand this? 你们理解这点吗？
This is marvellous. I am discovering something myself. 这真的很神奇。我自己正在发现某些奥妙的东西。
The senses are responding, 感官会对每一个挑战
according to every challenge, 作出反应，
and the senses, when they are functioning completely, 当感官在全然运作的时候，
there is pure observation. 纯然的观察就出现了。
Isn't it? I wonder if you see this. 不是吗？不知道你们是否看到了这一点。
And that observation is not induced by thought. 这观察不是思想引发的。
Right? 对吧？
In that observation there is no centre from which to observe. 在这观察中，也没有一个中心在观察。
There is only observation, pure and simple, 只有观察，纯粹而简单，
without all the pressure and the volume of the past. 没有来自过去的所有压力和负担。
Right? 对不对？
Which implies that one has to go into this whole question 这意味着，你必须深入到关于纪律的这整个问题中，
of discipline, because we are used to it. 因为我们已经对纪律习以为常了。
We are used to making an effort. 我们习惯了要做出努力。
To learn is an effort. 学习是一种努力。
A language, or anything 学一门语言或是其他任何东西
- one has to make a tremendous effort. --你必须付出巨大的努力。
And is there a possibility of living 而是否可能有一种生活
- please listen to this - --请大家仔细听--
is there a possibility of living 是否可能有一种生活
without a single shadow of effort? 不需要一丝一毫的努力？
Ask yourself, please, find out the answer, 请你们问问自己，找出答案，
because we have made effort in every direction, 因为我们虽事事努力，
and we have not brought about a good society 却没能建成一个美好的社会，
where people can live happily, 人们在其中可以幸福地生活，
without fear, without terror, without uncertainty - you follow? - 没有害怕、恐惧和不安--你明白吗？--
all that is going on in the present world. 而当今世界上却充斥了诸如此类的东西。
And we say through organisation, 我们以为通过组织，
making an effort to create an organisation we will solve that. 通过努力发展组织就可以解决这些问题。
So we are questioning the whole movement of effort, 所以，我们要质疑这整个努力的过程，
effort to reach God, if there is a God, 努力到达上帝，如果上帝存在的话，
effort to be noble, 努力变得高贵，
effort to have good responsibility in our relationship. 在我们的关系中努力去好好尽到义务。
And so effort implies the action of will. 所以，努力意味着实现意愿的行为。
You are following? 你们跟上了吗？
Will is desire, 意愿就是欲望，
and there are multiple forms of desires. 而欲望的形式是多样的。
And desire in its activity must create effort. 达成欲望的行为必然需要费力。
If I want a good suit, I must make an effort. 比如，我若想拥有一身高档套装，我必须得努力。
If I want to be good, in quotes, 我若想变好，加引号的，
I must make an effort to be good. 我必须付出努力让自己变"好"。
If I want to reach God 我若想到达上帝
- we won't discuss God - --我们并不讨论上帝是什么--
either I must fast, 要么我必须苦行，
be a celibate, take vows, 要么独身，起誓，
burn in myself, 煎熬内心，
struggle, struggle, struggle, 奋斗、奋斗、再奋斗，
great efforts to reach the ideal, 付出巨大的努力以到达理想，
the highest principle. 到达最高境界。
We are questioning that effort, 我们在质疑这种努力，
because we are saying 因为我们说
that in pure observation, 在纯然的观察中，
which I have explained a little bit, 正如我刚才谈到的一样，
there is no effort, 没有努力，
there is only observation and action. 只有观察和行动。
I wonder if you get all this. 我想知道你们是否明白了这一切。
I'll go into it presently in more detail. 我这就更细致地探讨一下。
That is why one has to understand 这就是为什么你必须了解
the whole nature of desire, 欲望的整个本质，
because we are driven by desire, 因为我们被各式各样的欲望驱使着，
whether sexual, whether ambitious 性欲，野心
- you know, all the rest of it. --如你所知的所有欲望。
Desire becomes the basis of our existence. 欲望成了我们存在的基础。
So we have to go into this whole question of desire. 所以我们必须探讨有关欲望的整个问题。
Various monks throughout the world 遍及世上的各类僧侣
have said, 'No desire.' 都说，"不要有欲望。"
If you would reach God, 你若想到达上帝，
the highest principle, 最高境界，
desire must be suppressed 欲望必须被压制，
- you know all this. --你知道这一切。
Look at all the monks throughout the world - 让我们看看世上所有的僧侣吧--
they are ordinary human beings, taken a vow to serve God 他们都是普通人，发誓一生侍奉上帝，
and concentrate all your energy on that, 并将所有的能量聚集其中，
which means desire must be held low, 这意味着必须把欲望控制在最低的水平，
suppressed, or transmuted, and so on, so on. 压抑，或者将其转化为其他形式，等等等等。
So one has to investigate desire. 因此，人必须审视欲望。
Observe desire, not control, suppress, transform, 观察欲望，而不是控制，压抑，或是改变其形态，
just to observe desire. 只是去观察欲望。
You understand? Pure observation of desire. 你们明白吗？纯然地观察欲望。
In that, if you go into it deeply, 在那观察中，如果你深入探究的话，
thought doesn't enter at all, 根本没有思想的介入，
as we explained just now, I hope. 正如我们在刚才的谈话中说到的那样，我希望。
Need I go back to it again? 我还要回过头去重新讨论一下吗?
So we are saying, 所以我们说，
as one of the major factors of life is desire, 既然欲望是生活中的主要因素之一，
one has to understand what is desire, 我们就必须弄清楚欲望是什么，
how does it dominate our lives, why? 它究竟是怎样主宰我们的生活的，为什么会这样？
Whether it is desire for heaven or illumination, 无论是想进入天堂或者获得启示的欲望，
whether it is desire for a house 还是想要得到一座房子的欲望，
- you know, all the rest of it - desire. --你知道--所有的这一切都是欲望。
How does it come into being? 欲望到底是怎么形成的？
What is the relationship - please just follow it slowly, 其中有怎样的关系--请慢慢跟上我，
we will go into it carefully - 我们会仔细地探究这一点--
what is the relationship between 看看感受和欲望之间
the senses and desire? 有什么关系？
You understand my question? 你能理解我的问题吗？
The senses: seeing something in the shop window 感受就是：在商店的橱窗里，你看到一些东西
- a dress, a shirt, whatever it is, --一条裙子，一件衬衫，不论是什么，
a nice piece of furniture, 或许是一件精美的家具，
or a beautiful car - 或是一辆漂亮的小汽车--
that is, seeing and desire. 也就是，看到，然后产生欲望。
You understand my question? 你明白我的问题吗？
What is the relationship between the two? 这两者之间的关系是怎样的呢？
How would you find out? 你会怎样去弄清楚？
Read a book? 去读一本书？
Go to a psychologist? 去找个心理学家？
A professor? A guru? 去找某个教授？某个古鲁？
A man who says it is so? 去找某个告诉你就是如此这般的人？
How will you find out? 你会怎样去发现？
Because we are so dependent 因为我们实在是太依赖
on another's explanation. 其他人的教导了。
Right? 不是吗？
We want to be told. 我们想要被教导。
The speaker refuses to be told, 讲话者拒绝被教导，
by the books, by the professors, 拒绝被书本，被教授教导，
by all the hierarchical beings in knowledge. 拒绝被知识界一切按等级划分的人事物所教导。
So how is one to find out? 那么，到底该如何弄清楚呢？
If we discard all that, 如果我们摒弃了那一切，
you are left with yourself. 你就只剩下你自己了。
How will you find out 我们该怎样弄清楚
what is the relationship 感官的活动
between the activities of the senses 和欲望之间的
and desire? 有怎样的关系呢？
Or must they all go always together? 还是它们总是并肩而行呢？
Do you understand my question? 你能理解我的问题吗？
Are you following all this? 这些你都跟上了吗？
That interests you, all this? 你对这一切有兴趣吗？
Gosh! 天哪！
Please bear in mind, if you don't mind, 如果你不介意的话，恳请你记在心中，
that we are not converting you to anything, 我们不是在说服大家去皈依什么，
to new aspects of desire, or this or that - nothing. 去认同关于欲望的某些新观念，或是其他诸如此类的东西--绝无此意。
We are investigating together. 我们只是在一起探究问题。
If you observe very closely the movement of desire: 如果你仔细观察欲望的运动：
you see something in the window 当你看到橱窗里摆放了
- a dress, a shirt, a trouser, whatever it is - --一条裙子，一件衬衫，一条裤子，不管是什么东西，
the senses are awakened by that perception, 你的感官被这一看唤醒了，
by the seeing of that shirt, 你看见了那件衬衫，
of that dress, right? 看见了那条裙子，对吗？
The senses are awakened. 感官被唤醒了。
Then you touch the material, 接着，你开始触摸面料，
which is contact, 先是接触，
and then sensation, right? 然后是感受，对吗？
Please follow this step by step. 让我们一步步地跟上这个过程。
Seeing, 看见，
contact, 接触，
sensation. 感受。
Right? 不是吗？
Then - observe it closely, you will see it for yourself. 然后--仔细地观察这个过程，你自己便能明白其中的奥妙。
Then thought comes and makes an image, 接着，思想介入了，造出了意象，
and says how nice it would be 说，我要是能穿上那件蓝色的衬衫，
for me to have that blue shirt on. 一定棒极了！
Right? 不是吗？
So when thought makes the image 这样，当思想画出了意象，
of you having that robe, that dress, 穿上了礼服或裙子的你，
and creating the image of you in that dress 想象出你穿上那条裙子的模样，
and how nice you look, 你看起来是多么漂亮，
then desire begins. 欲望便开始了。
You follow this? 你们跟上了吗？
Do please, it is very interesting, if you go into it very deeply. 请跟上我，这真的很有趣，如果你能深入其中的话。
Seeing, contact, sensation 看见，接触，感受
- that is perfectly normal, it is so. --这是个极其常见的过程，就是这样的。
Then thought comes along 接着思想介入了，
and creates the image of you sitting in the car and driving it, 想象你正坐在车里驾车的样子，
and the excitement of the speed, and all the rest of it. 飞驰的快感，等等等等。
You have created the image. 你制造了这个画面。
So, thought when it dominates the senses 所以，当思想主宰了感官，
and creates the image, then desire begins. 创造出意象时，欲望便开始了。
So the next question is, if that is so, 如果以上属实，那么，
the next question is: 接下来的问题便是：
why does thought create the image? 思想为什么要制造意象呢？
You understand? 你明白吗？
It is perfectly right to see a beautiful car, 看见一辆漂亮的小轿车，
look at it, touch it, 注视它，触摸它，
the sensations of it. 感觉它，这都没问题。
Then thought slips in: 然后思想溜了进来：
you are sitting behind the wheel and driving it. 你正手持方向盘，驾驶着这辆漂亮的车。
I hope it is a fast car, 我希望它能迅捷如电，
in spite of the energy trouble! 管它有没有能源危机！
So, thought has created this. 所以，是思想制造出了这些。
If one understands this, 如果你能明白这一点，
not verbally, not intellectually, 不是在字面上或智力上，
but factually, 而是真切地明白了这点，
then thought has no relationship 那么思想就和感觉无关了。
with the sensation - you understand? --你明白了吗？
I wonder if you see that. 我不知道你们是否看到了这点。
So then there is no question of making an effort 然后，就没有要做出努力这个问题了，
to discipline desire, 努力去控制欲望，
to suppress desire, 压抑欲望，
to transform desire. 转变欲望。
Because we are accustomed, 因为我们已经习以为常，
trained to make an effort: 被训练得要去努力：
right desire, wrong desire, 对的欲望，错的欲望，
noble desire, ignoble desire, 高尚的欲望，低俗的欲望，
according to the pattern of each civilisation, 根据各个文明不同的模式来评定欲望，
which civilisation is put together by thought. 而文明本身就是思想拼凑而成的。
Right? 不是吗？
So discipline then has quite a different meaning. 因此，纪律(discipline) 这个词在这里就有了完全不同的含义。
Discipline now means to control. 纪律现在的意思是控制。
Right? 对吧？
To struggle to be what is demanded, 去奋力达到要求，
either Victorian, or modern, permissive, or not permissive. 不论是维多利亚时代的，还是现代的，是社会允许的，还是社会不允许的要求。
Discipline ourselves to be something, 训练自己去成为什么，
control ourselves - you follow? 控制我们自己，--你明白吗？
All that is based 这一切都基于
on an effort to be, to become, 变成什么，成为什么的努力，
to achieve, 或是实现什么的努力，
psychologically we are talking about. 当然，我们说的是心理上的事情。
So when you understand the nature of desire, 那么，当你明白了欲望的本质，
what place has effort? 那么还需要努力吗？
You understand? 你们明白了吗？
Psychological effort. 心理上的努力。
What place has discipline? 那么还需要纪律吗？
Discipline actually means to learn. 实际上纪律(Discipline) 这个词的意思是学习。
It comes from the word 'disciple' 它源于“学徒”(disciple) 这个词
- one who is willing to learn from the teacher. --一个愿意向老师学习的人。
To learn. 学习。
The actual meaning is to learn. 其真正的含义是学习。
We have learnt. 我们已经学习了。
You understand? 你们明白吗？
We have learnt together the nature of desire. 我们已经在一起学习了欲望的本质。
So, where is the whole movement of a civilisation, 那么，一个文明的整个运动过程在哪里，
which says 'discipline'? 而正是这文明宣扬着“纪律”？
Which means conform, 也就是顺从，
imitate, compare 模仿和比较，
- you follow? --你们跟上了吗？
All that is implied in discipline, 这一切都隐含在纪律这个词中，
and much more, naturally. 当然，其中还有更多的内涵。
So, is it possible to live a daily life 那么，我们有没有可能过这样一种日常生活，
without a single effort? 其中不需要任何努力？
You understand? 你们明白吗？
Without a single sense of control. 没有一丝一毫的控制。
Please, this is very dangerous, 请注意，这么说真的很危险，
especially in a permissive society. 特别是在一个自由放任的社会里。
We are not advocating permissiveness, 我们不是在鼓吹自由，
or the opposite of it. 也不是在唱自由的反调。
We are examining the whole structure of human mind, 我们是在仔细探究人类心智的整个结构，
which has been trained to control, 我们的头脑已经被训练得总是想要去控制，
and the reaction is: let go, 而对此的反应就是：去吧，
do what you want, 行你所愿，
do the thing you want. 去做你想做的事吧。
On the contrary, we are saying: 正相反，我们说的是：
understand, look, observe, 去了解，去看，去观察，
be aware of your whole existence, 觉察你的整个存在，
not just one part of it 而不是其中的一部分
- be permissive when you are twenty. --二十岁的时候你就自由自在的吧。
But from the beginning of life to the end, look at it, 但是从生活的起点到终点，你来观察一下，
because all religions, organised religions, 因为所有的宗教，组织化了的宗教，
with their dogmas, and so on, 连同它们的教义等等，
have always demanded this - discipline; 总是在要求这点--纪律；
to serve God - discipline, 去服务上帝--约束自己，
make effort. 做出努力。
You can't love with effort, 你无法努力地去爱，
can you? 不是吗？
Thought can make an effort and says, 'I will try to love,' 思想可以付出努力，说，"我要努力去爱，"
but it is not love; 然而这不是爱；
it is still the movement of thought, 这还是思想的运作，
based upon knowledge with its ignorance, 基于与愚昧相伴的知识，
and thought can never 思想永远不可能
have that quality of love which is whole. 具有爱的完备特质。
So, we are saying that the human condition, 所以我们说人类的局限，
which is the human consciousness, 也就是人类的意识，
not only the particular consciousness, 不仅仅是指某个特定的意识，
that consciousness is part of the whole of consciousness. 那意识是整体意识的一部分。
I wonder if you see this? 不知道你们有没有看到这一点？
Your consciousness 你的意识
- living in a town, living in a village, --住在城里，或是乡下，
living with a husband, wife, or a girl, or boy, 和丈夫或是妻子一起生活，或是同一个女孩或男孩住在一起，
that little consciousness, 这个小小的意识里，
with all its problems, 充满了问题，
whether you live in a happy community or not a community, 不管你是住在一个幸福的团体里，还是并没有住在集体中，
whether you are living happily with your wife, 不管你正幸福地和你的妻子，
with your girl or whatever it is - happily in quotes - 你的女友还是其他人生活在一起，--幸福加引号--
that small particular consciousness 这个特定的小小意识
is the consciousness of the rest of mankind, 就是其他人类的意识，
because they are all particular little consciousnesses. 因为它们全都是特定的小小意识。
I wonder if you see this. 不知道你们明白了这点没有。
So your consciousness is not separate. 所以，你的意识并不是分离的。
I know one likes to think it is all special, 我知道人都喜欢认为自己的意识是极其独特的，
but our consciousness 然而，我们的意识
and its content is put there by thought. 及其内容都是思想拼凑出来。
Right? 不是吗？
Thought has brought about 正是思想带来了
this limited consciousness. 这有限的意识。
Now to observe this consciousness, 现在，来观察一下这个意识，
however limited, 不论它是多么有限，
to observe its activity 我们来观察它的活动，
without any direction, 不带任何方向，
just to observe, 只是去观察它，
not choosing 'I will keep this part and let the other part go,' 不是选择“我会保留这一部分，而忽略另一部分，”
just to observe the whole content. 而是观察它的全部内容。
When you so observe, 当你这样观察的时候，
which means there is no observer who is the past, 就意味着不存在过去这个观察者，
then that consciousness has no centre. 于是意识的中心也就消失了。
I wonder if you see this? 不知道大家看到了这点没有？
Our consciousness now is self-centred, right? 现在我们的意识是以自我为中心的，不是吗？
Me and my activities, me and my problems, me and my job, 我和我的活动，我和我的问题，我和我的工作，
me and my wife, me and my other wife, other girl, 我和我的妻子，我和我的另一个妻子，另一个女友，
me and so on, so on, so on. 我和等等，等等。
This consciousness is the movement of thought. 这个意识就是思想的运动。
Thought has put in this consciousness various activities: 思想让意识中充满了各式各样的活动：
belief, dogmas, rituals, on the one hand 一方面有信仰，教条，仪式等活动，
- you know, all that is going on, called religion - --你知道，发生着的这一切，被称作宗教--
and the business activity, 另外，还有商业活动，
the activity of personal relationship 还有人际关系中的活动
- grief, sorrow, pain, anxiety, guilt - --有悲伤、懊悔、痛苦、焦虑和内疚--
you know, all that. 这一切大家都清楚。
All that is our consciousness. 所有的这一切就是我们的意识。
And that consciousness is the consciousness 这意识
of those people living in Russia, 不但是俄国人的，
or India, or China, or America. 也是印度人的，中国人的，美国人的意识。
So, if one realises this 所以，如果你认识到这一点，
that we are part of the whole of humanity, 也就是，我们是整个人类的一部分，
not English, British - you follow? - 而不是什么英格兰人或者英国人--你明白吗？--
all that kind goes away. 那么所有这类东西便都消失了。
Then we become extraordinarily responsible. 那么我们就会变得非常负责。
Not to my little family, 不是对自己的小家庭，
but to all human beings. 而是对整个人类负责。
After all, 归根结底，
that is love, isn't it? 这才是爱，不是吗？
To feel totally responsible 对我的孩子们
for my children 完全地负起责任来，
who must be educated rightly, 让他们接受正确的教育，
not be conditioned to a particular form of British outlook, 而不是把他们塑造成有着某种特定观念的英国人，
or French outlook, 法国人，
whether Russian, or totalitarian, or whatever it is, 俄国人，或是极权主义者，或者不管是什么人，
educated, 让他们受教育，
so that they become religious human beings. 好让他们成为具有宗教心灵的人类。
Because in that religion there is unity, 因为在这种真正意义上的宗教中，才有人类的统一，
which is not to be organised. 而这种统一不是组织出来的。
And right education implies that sense of freedom 正确的教育意味着自由感，
from fear, 从恐惧中解脱出来，
from this terrible anxiety to fulfil, 从这种想要达成什么的极度焦虑中解脱出来，
and so on. 等等。
This is not the moment to go into right education. 现在，还没到讨论什么是正确的教育的时候。
So when one feels 所以，当一个人真切地感受到
that one is representative of all humanity, 他就是整个人类的代表时，
then you become extraordinarily responsible 你就自然会对整个人类
to the whole of mankind, 负起巨大的责任，
therefore there will be no wars. 于是，就不再会有战争。
Oh, you don't see all this. 噢，你们没有看到这一切。
There will be no nationalities. 国家也将随之消失。
That is actual - you understand? - 真的是这样--你们明白吗？--
this is not a theory, 这不是理论，
but when you feel 而当你感受到
that your consciousness is the rest of mankind, 你的意识就是其他人类的意识，
because they suffer in India, as well as you do here, 因为正像你在这里受苦一样，印度的人们也受苦，
in America, and so on, so on. 美国的人们也受苦，等等等等。
So, our consciousness 所以，我们的意识
is the consciousness of mankind, 就是整个人类的意识，
and in the freeing of that consciousness of its content 当把这意识从它的内容中解脱出来时，
we have responsibility to the whole. 我们便担负起了对整个人类的责任。
And that is essentially 从根本上说，
the nature of love and compassion. 这就是爱和慈悲的本质。
We are going to meet the day after tomorrow. 后天，我们还会在这里相聚。
Instead of having dialogues, or discussions, 不以对话或讨论的方式，
which we have tried all over the world at different times, 这些方式我们已经全世界试过很多次了，
we thought it would be a good idea 我们觉得
to have questions. 问答的方式很不错。
Whatever question you want to ask, 届时你们可以提出任何问题，
then we will try to answer each question. 然后我们来试着回答每个问题。
That's on Tuesday morning. 星期二早晨见。
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