On being conditioned, Q&A 1/论局限，问答一
There are about over 100 questions. 大约有一百多个问题。From the most rather superficial 从最肤浅的，
to the most demanding, deeper questions. 到最具挑战性的，以及更深入的问题都有。
I wonder why we ask questions, 我想知道我们为什么要提问，
not because we said we would have questions 不是因为我们说过我们要进行问答
instead of dialogues, 而不是对话，
but why do we ask questions? 而是我们为什么会问问题？
And from whom do we expect an answer? 而我们又期望从谁那里得到答案？
If we put the right question, 如果我们问出正确的问题，
perhaps we should also get the right answer. 也许我们就能得到正确的答案。
And it becomes very difficult 而要把这一百多个问题都回答
to answer all these hundred and over questions, 就变得非常困难了，
so we chose some of them. 所以我们从中选出了一些。
Perhaps some of your questions may not be answered, 也许你们的某些问题没有被回答，
because there are too many of them, 因为问题太多了，
and don't think we have chosen specially what suits me, 而且不要以为我们特意选出了那些适合我回答的问题，
what is most convenient for me to answer, 我回答起来最方便的问题，
because one can ask any kind of question that you want to ask 因为你可以问你想问的任何问题
- personal, impersonal, serious, or flippant. - 个人，非个人的，严肃的，或者轻浮的。
And we have more or less covered that ground 而我们也或多或少地涵盖了这些范围，
in all these hundred questions. 通过所有这一百多个问题。
We will try to answer 今天上午我们会尽量回答
some of these questions this morning, 其中的一些问题，
but please bear in mind, 但是请记得，
if I may remind you, 如果我可以提醒你的话，
that it is very easy to ask a question, 那就是，问出问题是很容易的，
but to listen 但是要聆听着
to find out for yourself the right answer, 去自己发现正确的答案，
one must be 你就必须
fairly inquisitive, 相当好问，
fairly serious, 相当认真，
fairly demanding. 相当用心。
And in answering these questions, 而在回答这些问题的过程中，
we are not the Oracle, 我们不是先知，
either from Delphi, 不管是来自特尔斐的，
or from India, or from Washington. 还是来自印度的，或者华盛顿的。
Or perhaps you would prefer from London. 又或许你更喜欢来自伦敦的先知。
But please bear in mind 而是请记在心中，
that we are sharing the question together, 我们是在一起共享问题，
that one may answer the question, 我可能会回答问题，
but the very answering of it 但回答问题的过程本身，
perhaps will awaken in each one 也许就会唤起我们每个人
one's own reaction, 自身的反应，
either you oppose it, 不管你是反对，
or you accept it, or you deny it, 还是接受，或者否定那回答，
or you say, 'Yes, it might be true.' 又或者你会说，“是的，可能确实如此。”
We are investigating the question together. 我们是在一起探究问题。
You understand? 你们明白吗？
Together, therefore it's not I am answering, 一起，因此不是我在回答，
the speaker is answering, and you are just listening. 不是讲话者在回答，而你只是听着。
We are together 我们是在一起
answering the question, 回答问题，
though the speaker may put it into words, 尽管是讲话者在诉诸语言，
but we are sharing the question, 但是我们是在共享问题，
we are sharing, 我们在分享，
partaking in the answer. 共同参与回答。
I hope that's clear. 我希望这点清楚了。
Because it's such a lovely morning, 因为这是一个如此美好的清晨，
so rarely happens in England 在英国简直太难得了
- beautiful blue sky, - 美丽的蓝天，
lovely trees, and the lawns, 可爱的树丛，和草地，
and the generally clean air - 还有总体来说洁净的空气 -
to talk about very serious matters is rather trying. 这时来探讨非常严肃的事情是相当磨练人的。
But the first question is: 但是，第一个问题是：
Is it possible ever to be free of self-centred activity? 究竟是否可能摆脱自我中心的活动？
Is there a real self apart from the self-created image? 是否有一个脱离自我制造的意象的真我存在？
Is it possible ever to be free of self-centred activity? 究竟是否可能摆脱自我中心的活动？
Is there a real self apart from the self-created image? 是否有一个脱离自我制造的意象的真我存在？
All right. 好的。
I wonder what we mean by the self. 我想知道我们说的自我是什么意思。
If each one of us was asked to describe in words 如果要求我们每个人都用语言来描述
what is the self, 什么是自己，
the ego, 自我，
the personality, 个性，
the centre, 那个中心，
the basis from which we act, 那个我们做出行动的基础，
from which we think, 我们赖以思考的基础，
from which we feel, 我们感受的来源，
if each one of us could be clear, 如果我们每个人都能清楚这些，
not only verbally as an idea, 不只是在字面上将其作为一个想法弄清楚，
but actually, what is the self? 而是切实地明白什么是自我？
If you ask somebody what is the self, 如果你问别人什么是自我，
they would say, 'It is all my senses, 他们会说，“那是我所有的知觉，
my feelings, 我的感受，
my imagination, 我的想象，
my romantic demands, 我浪漫的需求，
my sense of having a house, 我拥有一所房子的感觉，
a possession, a husband, a wife, 某种拥有感，有个丈夫，妻子，
my qualities, 我的品质，
my struggles, 我的奋斗，
my achievements, my ambitions, and so on, so on. 我的成就，我的抱负，等等，等等。
Also my aspirations, 还有我的渴望，
my unhappiness, 我的不幸，
my joys, and so on' 我的快乐，等等”
- all that would be the self. - 那一切就是自我。
Would we agree to that? 我们同意这点吗？
You can add more words to it, 你可以在其上添加更多的词语，
but the essence of it is 但是它的核心就是
this centre, the 'me': 这个中心，这个“我”：
my house, my family, 我的房子，我的家庭，
my wife, my children, 我的妻子，我的孩子，
my bank account, 我的银行账户，
what my impulse is, 我有怎样的冲动，
'I want to do this, “我想做这个，
I am impelled to go to India 我迫切地想到印度
to find truth,' 去寻找真理，”
and so on, so on, so on. 等等，等等，等等。
Would we agree to that, 我们是否同意这些，
verbal description 用语言描述的
of what we call the self? 我们所谓的自我？
Not only the verbal description, 不只是语言描述，
but the feeling, the 'me' and the 'you' 而且还有感觉，“我”和“你”的感觉
- right? - - 对不对？-
'we' and 'they,' “我们”和“他们”，
in which all is included: nationalities, 其中包括了所有这些：国籍，
the family tradition, 家族传统，
the name, the form, 名与形，
psychosomatic approach, 心理方法，
and the intellectual capacity, 和智力，
the desire to have more 想要更多的
clarity, and so on. 清晰，等等。
The 'me' and the 'you,' “我”和“你”，
'we' and 'they' - right? “我们”和“你们”- 对不对？
And from this centre 从这个中心
all action takes place. 就产生了所有的活动。
Right? 对吧？
All our aspirations, all our ambitions, 我们所有的渴望，我们所有的野心，
our quarrels, our disagreements, our opinions, 我们的争吵，我们的分歧，我们的意见，
judgements, experiences, is centred in this. 评判，经验，都集中于此。
Right? Shall I go on? 对不对？我能继续吗？
We are together so far, aren't we? 我们到现在还是在一起的，不是吗？
Not only the conscious self, 不只是有意识的自我，
acting outwardly, 在向外活动着，
but also the deep inner consciousness, 而且还有深层的内在意识，
which is not open, obvious. 那个意识不开放，不明显。
Right? 对不对？
So all this is the 'me,' 所以这一切就是“我”，
the 'I,' the ego, the person, “我”，自我，这个人，
the different levels of consciousness - all that is me. 各个层次的意识- 这一切就是我。
Right? 对不对？
Now the questioner asks: 现在提问者问：
is it possible to be free of this centre. 是否可能摆脱这个中心。
Right? 对不对？
Why does one want to be free from this centre? 为什么一个人想要摆脱这个中心？
Is it because 是不是因为
the centre is the cause of division: 这个中心是分别的原因：
me and you, 我和你，
my country and your country, 我的国家和你的国家，
my belief and your belief, 我的信仰和你的信仰，
my God and your God, and so on, so on. 我的上帝和你的上帝，等等，等等。
And where there is division 而哪里有分别，
there must be conflict. 哪里就必然会有冲突。
Right? 对不对？
Can we go on? 我们能继续吗？
That is, 也就是，
when the 'me' is the active element, 当“我”是活跃的因素，
that is operating all the time, 一直在运作着，
in you and the same in me, 在你的内心，同样也在我的内心运作着，
with a different name, with a different colour, 名字不同，肤色不同，
with a different job, with a different position, 工作不同，职位不同，
the hierarchical social structure 这个等级化的社会结构
- you are Lord so-and-so, somebody else is your servant, and so on - - 你是领主，如此这般，别人是你的奴仆，等等 -
it is the same me 我也是一样
dividing itself into different categories 把自己划分为各个范畴
- right? - socially, economically, religiously. - 对不对？- 社会的，经济的，宗教的范畴。
I think that is fairly clear. 我想这相当清楚。
And one realises 而一个人意识到
where there is division there must be conflict 哪里有分别哪里就必然有冲突
- the Hindu and the Muslim, - 印度人和穆斯林，
the Jew and the Arab, 犹太人和阿拉伯人，
the American and the English, 美国人和英国人，
the English and the French, 英国人和法国人，
the French and the German, 法国人和德国人，
the German, and so on, so on, so on. 德国人和等等，等等，等等。
That is physically obvious. 这点非常清楚。
And that has brought about in the world tremendous wars, 而这给世界带来了无数的战争，
great agony for people, 给人们带来了巨大的痛苦，
brutality, violence, right? 残忍，和暴力，对不对？
The self identifying itself with an ideal, 自我把自己等同于一个理想，
noble or ignoble ideals, 高尚的或者卑微的理想，
and fighting for that ideal. 并为这个理想而战。
But it is still the ego trip. 但是这还是自我的征程。
Right? 对不对？
It is like those people who go to India, 就像那些去印度的人们，
I don't know why, but they do, 我不知道为什么，但是他们确实去了，
trying to find spirituality, 努力去寻找灵性，
and putting on a different fancy dress, 穿上别样的花哨衣服，
and saying, 'I am going to find 说，“我要去那里寻找
spiritual things there.' 精神事物。”
They have only changed the garb, the clothes, 他们只是换了身袍子，衣服，
but they are essentially the 'me,' 而他们本质上还是“我”，
which is operating all the time, “我”一直在运作着，
struggling, endeavouring, 挣扎，努力，
grasping, denying, 抓取，否认，
deeply attached, 深深依附，
deeply attached to one's experiences, 深深地依附于自己的经验，
to one's ideas, to one's opinions, 自己的想法，自己的观点，
to one's longings. 自己的渴望。
Right? 对不对？
And as one lives, as one observes, 而当一个人在生活中，当他观察到，
this centre, this 'me' 这个中心，这个“我”，
is the essence of all trouble 是所有麻烦的核心，
and also all pleasure, 也是所有欢愉，
all fear, 所有恐惧，
all sorrow. 所有悲伤的核心。
So it says, 'How am I to get rid of this centre?' 于是它说，“我要如何摆脱这个中心？”
Is that clear? 这清楚了吗？
We can expand it more, but that is the essence of it. 我们可以更展开一些，但是这就是它的核心。
There are too many questions. 问题太多了。
So, is it possible, the questioner asks, 所以，提问者问，是否可能，
to be really free, 真的自由，
absolutely, not relatively, 绝对的，而不是相对的自由，
which is fairly simple. 那相当简单。
One can be a little unselfish, 一个人可以不太自私，
one can be a little concerned with social welfare, 一个人可以稍稍关注社会福利，
with others, and so on, 关心别人，等等，
but the centre is always there, 但是那个中心始终在那儿，
biting hard, brutal. 无情地，残酷地噬咬着。
You all know this. 这些你们都知道。
So is it possible to be free of that centre. 那么，是否可能摆脱那个中心。
First of all, 首先，
the more effort is made 越努力去
to be free of the centre, 摆脱那个中心，
the more - please listen to this - 就会越- 请听这里 -
the more one makes an effort 一个人越努力地
to be free of the centre, 摆脱这个中心，
that very effort strengthens the self. 那努力本身反而加强这个自我。
Right? 对不对？
Like those people who go off into meditation 就像那些跑去进行各种冥想的
of various kinds, 人们一样，
trying to impose something upon it, 试图对其施加某种影响，
and that 'me' then captures that, 而那个“我”就抓住了这点，
identifies with that, 与其认同在一起，
and says, 'I have achieved,' 然后说，“我成功了，”
but it's still the centre. 但是那还是那个中心。
Right? 对不对？
So, please, first to understand whether it is possible to be free, 所以，请注意，要想先弄清有没有可能自由，
there must be no effort. 就必须没有任何努力。
Right? 对不对？
Which doesn't mean doing what one likes. 这并不意味着一个人可以为所欲为。
That is clear, isn't it? 这点很清楚，不是吗？
No? 不清楚？
If one doesn't make an effort, then let's do what we like, 如果毫不努力，那么我们就为所欲为吧，
which is still the movement of the self. 那还是自我的活动。
Whether you put on a yellow robe, or a purple robe, 不管你穿上一件黄色的袍子，还是一件绿色的，
or join a monastery, 或者到修道院去，
it is the self still, 那还是自我，
identified with an ideal 与某个理想等同在一起，
and pursuing that ideal through great effort. 通过巨大的努力去追求那个理想。
But the movement is from the centre. 但是那活动是来自那个中心的。
I wonder if that is clear, isn't it? 我想知道这点是不是清楚了，清楚了吗？
So what is one to do? 那么一个人该怎么办？
If you are not to make an effort, 如果你丝毫不做出努力，
because you see the truth of it: 因为你看到了其中的真理：
that the more you make an effort, 你越努力，
the greater the travail of the self. 自我的痛苦就越大。
It is the self that is making an effort to be free of itself, 恰恰是自我在努力地摆脱它自己，
and therefore it is still involved in it, 因而依然深陷其中，
imagining that it will be free, 想象着它能自由，
imagining that it will be, etc., etc. 想象着它会怎样，怎样。
But it is still the activity of the centre, me. 但是那还是那个中心，我的行为，
Then what is one to do? 那么他该怎么办？
Before we go into that, 在我们深入这个问题之前，
is there a real self 是否存在一个真我
apart from the self created by thought with its images? 脱离了思想用意象制造出的自我？
The questioner says. 提问者这么说。
Is there a real self? 存在一个真我吗？
Many people feel that. 很多人都这么觉得。
The Hindus have said 印度教徒说
there is the highest principle 存在最高法则，
which is the Self. 那就是真我。
And we have imagined also, 我们也想象过，
that there is a real self apart from the me. 我之外还有个真我。
You all, I'm sure, feel that there is something else 你们所有人，我确信，都感觉有某种
beyond this me, 超越这个我的东西存在，
which is called the higher self, 被称为高我，
or the sublime self, 或者大我，
or the supreme self. 或者超我。
The moment we use the word 'self,' 我们使用”自我“这个词的那一刻，
or use any word to describe that 或者使用任何词语来描述那
which is beyond the self, 超越自我，
the 'me,' it's still the self. 超越“我”的东西时，那还是自我。
The first thing to realise is: 要认识到的第一件事就是：
is it possible to be free of the self? 是否可能摆脱自我？
without becoming a vegetable, 而不变成一棵植物，
without becoming absent-minded, 不变得漫不经心，
somewhat lunatic, and so on, so on, so on. 或者有些疯狂，等等，等等。
Is it possible? 这可能吗？
Which means what? 那意味着什么？
Is it possible 是否可能
to be totally free from attachment? 彻底从依附中解脱出来？
That is one of the attributes, 依附正是自我的
one of the qualities of the self, right? 特性和品质之一，对不对？
Right, sirs? 对吗，先生们？
I am attached to my reputation. 我依附于我的声誉。
I am attached to my name. 我依附于我的名字。
I am attached to my experience. 我依附于我的经验。
I am attached to what I have said, 我依附于我说过什么，
and so on. 等等。
So, is it possible to be free 所以，有没有可能摆脱
from all attachments? 所有的依附？
Work it out, sirs. 弄清楚这点，先生们。
If you really want to be free of the self 如果你真的想摆脱自我的话
- no attachment. - 不要有依附。
Which doesn't mean you become detached, 那并不意味着你变得无动于衷，
indifferent, callous, 漠不关心，冷酷，
shut yourself away, 隔离你自己，
which is another form of the self, 那是自我的另一种形式，
you understand? 你们明白吗？
Before it was attached - attached - 之前它依附- 依附着 -
now it says, 'I won't be attached.' 现在它说，“我不想依附了。”
It is still the movement of the self. 这依然是自我的运动。
So, if a person is serious, 那么，如果一个人是认真的，
really concerned, 真的关心，
because the world is divided, is this: 因为这个世界被分割了，变成了这样：
the 'me' and the 'you,' “我”和“你”，
'we' and 'they.' “我们”和“你们”。
We - British, and they - French, 我们 - 英国人，和他们 - 法国人，
or rather the Irish. 或者甚至是爱尔兰人。
The black and the white, and the brown. 黑人和白人，还有棕色人种。
So is it possible, without effort, 所以，是否可能，毫不费力地，
to be free of attachment, 摆脱所有依附，
to your wife, to your children, 对你的妻子，你的孩子，
to your name. 对你名字的依附。
You can't very well be detached from your bank account, 你无法完全摆脱你的银行账户，
if you have one; 如果你有的话；
then the bank profits from it. 于是银行从中渔利。
But to be detached - you know what it means? 但是，超脱- 你知道这意味着什么吗？
Not to be identified with anything 不与任何东西相认同
- with your country, with your God, with your... nothing! - 不与你的国家，你的上帝，你的...不认同于任何东西！
And therefore when you are really deeply, 因此当你真正深刻地，
basically not attached, 从根本上不依附时，
then from that deep sense of no attachment 那么从那种深深的不依附感中
comes responsibility. 就产生了责任。
Not responsibility to my wife, to my children, 不是对我的妻子，对我的孩子，
to my nephew, niece 对我的侄子、侄女的责任
- the sense of responsibility. - 而是责任感。
Right? Will you do it? 对吗？你们会这么做吗？
That is the question. 这就是问题所在。
We can talk everlastingly, 我们可以一直不停地谈下去，
put it into different words, 换种说法来讲，
but when it comes to testing it, acting, 但是，当要检验这些，要行动时，
we don't seem to want to do it. 我们似乎都不想去这么做。
And so we prefer 于是我们宁愿
to go on as we are, status quo, 一如既往，保持现状，
slightly modified, but carry on, 稍作修改，但是继续着，
with our quarrels, 我们的争吵，
you know, all the things that are happening in the world. 你知道，这个世界上发生着的那一切。
And to be free 而要摆脱
from your own experience, 你自己的经验，
from your own knowledge, 你自己的知识，
from your own accumulated perception 你自己积累起来的领悟
- you understand all this? - 你们明白这些吗？
So, it is possible if you go at it. 所以，如果你去这么做，是有可能的。
And it doesn't take time. 而这也不需要花时间。
That is one of our excuses, 时间是我们的借口之一，
that we must have time to be free. 说我们必须得花时间取得自由。
When you see one of the major factors of the self is attachment, 当你看到自我的主要因素之一就是依附，
and you see what it does in the world, 你也看到了它对这个世界上做了什么，
and what it does in your relationship with another 在你与别人的关系中产生了怎样的影响
- separation and all the rest, ultimately quarrels, - 分离以及其他的一切，最终是争吵，
divorce, all the ugliness of relationship - 离婚，关系中所有那些丑陋的事情 -
if you see the truth of attachment, 如果你看到了依附的真相，
then that very truth is so, it is actual. 那么那真相本身就是如此，它是真实的。
Then you are free from it. 那么你就从中解脱了出来。
Your own perception sets you free. 你自己的觉察解放了你。
Right? Will you do it? 对不对？你会这么做吗？
These are the most crazy questions! 这些是最疯狂的问题！
Will the practice of yoga, 练习瑜伽，
as it is being done in Europe and America, 正如它在欧洲和美国所盛行的那种做法，
help to bring about a spiritual awakening? 能否帮助带来精神上的觉醒？
Is it true that yoga will awaken deeper energy, 是不是瑜伽真的能唤醒更深层的能量，
which is called kundalini? 即所谓的昆达里尼？
May I read it once more? 我可以再读一遍吗？
It's not necessary? 有必要吗？
Q:No. K:Right? 问：没有。克：对吧？
From the sublime to the ridiculous. 从最高层次的到最荒唐的问题都有。
The so-called yoga, 所谓的瑜伽，
which the West, and part of the East in India, 是印度的西部，和东部的某些地区，
was invented about the 17th and 18th century, 在大约17和18世纪发明出来的，
the exercises, 这些运动，
in order not only to have a very good body, 为的是不仅仅有个非常好的身体，
healthy body, 健康的身体，
through force - you understand? - 通过力量- 你们明白吗？-
through discipline, through control, 通过训练，通过控制，
in order to awaken so-called higher energy. 以便唤醒所谓更高的能量。
17th, 18th century. 在17、18世纪。
The real Yoga, which is called Raja Yoga, 而真正的瑜伽，被称为拉加瑜伽，
King of Yogas, 王瑜伽，
is to lead a highly moral life, 是过一种高度道德的生活，
not morality according to circumstances, 不是根据环境而定的，
according to culture, 也不是依据文化而定的道德，
but true ethical activity in life 而是指生活中真正道德的行为
- not to hurt, not to drink, not to drug yourself, - 不去伤害，不饮酒，不用药物麻醉自己，
right amount of sleep, right amount of food, 适量的睡眠，适量的食物，
clear thinking, 清洁的饮水，
and acting morally, 并道德地行动，
doing the right thing. 做正确的事情。
I won't go into all that, what is right and wrong. 我不会深入讲那些的，什么是对和错。
They never mentioned, as far as I understand, 他们从未提到过，就我所了解的，
after talking with a great many scholars, 在与许多学者讨论过这个问题之后，
they never mentioned about exercise. 他们从未提到过运动。
They say exercise normally - walk, swim, all that, 他们说的运动通常是指 -走路，游泳，所有的那些，
but their emphasis was a very moral life, 但是一种非常道德的生活才是他们的重点，
a mind which is active. 一个活跃的头脑。
And modern yoga... 而现代瑜伽...
The meaning of the word you all know, you probably know. 这个词的含义你们都知道，你们可能知道。
I have talked to the scholars too and they say 我跟学者们也探讨过，他们说
it doesn't quite mean that, which is to join. 这个词的意思并不是那些，而是加入的意思。
The meaning of the word 'yoga' is to join, “瑜伽”这个词的含义是加入，
join the higher with the lower, 高者加入低者，
or the lower with the higher. 或者低者加入高者。
You understand? 你们明白吗？
And modern yoga... 而现代瑜伽...
I don't know why I am talking about all this nonsense! 我不知道我为什么在说这些无稽之谈！
I don't know why they call it yoga, 我不知道他们为什么称之为瑜伽，
it should be called just exercise, 应该只把它叫做运动才对，
but that wouldn't appeal to you! 但是这么说的话就不会吸引你了！
You have to pay money to learn yoga, 你得花钱去学瑜伽，
to breathe properly, and all that. 学习正确地呼吸，以及那一切。
You can practise yoga, 你可以练习瑜伽，
the exercises of different kinds. 那是一种不同的运动方式。
The speaker has done some of it, for years, 讲话者也做一些瑜伽，做了很多年，
taught by the experts; 专家们教的；
fortunately, they didn't charge, 幸运的是，他们不收费，
because they also thought I was an expert. 因为他们认为我也是个专家。
Sorry! (Laughter) 对不起！（笑声）
I am not an expert, 我不是个专家，
and so they soon deserted me! 所以他们很快就抛弃了我！
Or I deserted them, whichever way... 或者我抛弃了他们，怎么说都行...
Sirs, you can do this kind of yoga, 先生们，你们可以做这种瑜伽，
exercise for the rest of your life 为了余生的健康而运动
- you won't awaken spiritual insight, - 你们不会因此觉醒灵性上的洞察力，
nor will the awakening 也无法唤醒
of a higher energy come into being. 更高层次的能量生成。
You know, in the East they have a word for this called kundalini. 你们知道，在东方他们对此有个词叫昆达里尼。
Some of you probably have read 你们中的一些人可能读到过
or been caught in that word. 或者受困于这个词中。
But most of the people, as far as I have discussed with them, 但是对于大多数人来说，就与我讨论过的那些人来说，
who have gone into this matter very deeply, 他们非常深入地研究过这件事情，
they are always quoting somebody else, 他们总是引用别人说过的话，
back to the original mischief-maker. 追溯到恶作剧的始作俑者。
Sorry. (Laughter) 对不起。（笑声）
And none of them - please, believe me - 而他们中没有一个人- 请相信我 -
none of them have awakened this thing. 没有一个人唤醒了这个东西。
They talk about it. 他们谈论它。
They feel certain experiences, 他们感受到某种体验，
which they call by this name. 他们将其称为这个名字。
I have discussed with them very seriously, 我非常认真地和他们探讨过，
and what they are talking about 他们所谈的那些东西
is a certain form of increasing energy to do more mischief. 只是以某种形式增加能量来制造更多的恶作剧。
I mean that. 我真的是这个意思。
By eating the right food, by control, 通过摄取正确的食物，通过控制，
by breathing properly, etc., etc., etc., 通过正确的呼吸，等等，等等，等等，
you have more energy, naturally. 你自然会有更的能量。
And that gives you a sense of superiority, 而这会给你一种优越感，
and you are enlightened, and so on. 你开悟了，等等。
But there is a different form of... 但是有另一种形式的...
I won't go into it because you are all eager, 我不会深入讲这个的，因为你们都太迫切了，
I am not touching it. 我不会碰这个问题。
That can only happen when the self is not. 那只有在没有自我的时候才能发生。
Then there is a totally different kind of energy 那时就有了一种完全不同的能量，
to keep the mind fresh, young, alive, 能让头脑保持清新，年轻，活跃，
and that can only come when there is absolutely 而这只能发生在彻底地
no sense of the self. 没有自我感的时候。
Right? Obviously. 对不对？很明显。
Because the self, the 'me,' the centre, 因为自我，“我”，这个中心，
is in constant conflict. 处于不停的冲突中。
Right? 对不对？
Wanting, not wanting, creating dualities, 想要，不想要，制造二元，
opposing desires, 矛盾的欲望，
this constant struggle that's going on. 这种不停上演着的挣扎。
As long as that struggle is going on 只要这挣扎在发生着，
there is a wastage of energy, obviously. 就会浪费能量，显然如此。
When that struggle is not, 当这种挣扎不在了，
there is a totally different kind of energy taking place. 才会有一种截然不同的能量产生。
Right? 对不对？
There is the story of a man, 有个故事讲一个人，
a philosopher, or a patriarch, 一个哲学家，或者主教，
who was a well-known teacher. 他是个著名的老师。
And a disciple came to him 有个弟子来找他，
and said, 'Master, teach me how to meditate.' 说，“老师，请教我如何冥想。”
So he sat up in the right position, you know, 于是他以正确的姿势坐着，你知道的，
and closed his eyes, 闭上眼睛，
and began to breathe very deeply 开始深呼吸，
trying to capture the higher webs, 努力捕捉更高的场，
and vibrations, and all the rest of it. 以及感应，还有其他的那一切。
So the Master picks up two pieces of stone 于是老师捡起两块石头，
and rubs them, keeps on rubbing them. 然后摩擦它们，不停地摩擦。
And the disciple opens his eyes and says, 弟子睁开眼睛，说，
'Master, what are you doing?' “老师，你在干什么？”
He said, 'I am trying to make out of these stones 他说，“我在试图从这些石头里制出
a mirror so that I can look at myself,' 一面镜子，这样我就能照见自己，”
and the disciple says, 然后弟子说，
'Master, you can never do that.' “老师，你不可能做到的。”
He said, 'In the same way, my friend, 他说，“同样地，我的朋友，
you can sit like that and breathe like that forever, 你可以永远那样坐着，那样呼吸，
but you will never...' Got it? 但是你永远无法...”明白了吗？
Can there be absolute security for man in this life? 人在一生中能否有绝对的安全？
Can there be absolute security for man, 对人来说，当然也包括女人，
and naturally woman, in this life? 这一生中能有绝对的安全吗？
This is a very serious question, 这是个非常严肃的问题，
because we all want security, 因为我们都想要安全，
both physical 不仅是身体上的
and principally psychological. 更主要的是心理上的安全。
If you are psychologically secure, 如果你在心理上是安全的，
certain, 确定的，
then we might not be so concerned 那么我们也许就不会那么关注
with physical security. 身体上的安全了。
The search for psychological security 对心理安全的追求
- please follow this - - 请跟上这点 -
the search for psychological security 对心理安全的追求
is preventing physical security. 会妨碍身体安全。
We'll go into this. 我们会深入这点。
The questioner says: 提问者说：
is there absolute security for us, 我们能否有绝对的安全，
for human beings? 人类能有吗？
We will answer that at the end, 我们最后会回答这个问题，
but follow it step by step. 但是先来一步步地跟上。
We must have security. 我们必须有安全。
Right? 对不对？
Like a child hanging on to its mother, 就像孩子要紧跟着母亲，
the child must feel secure, 孩子必须感觉到安全，
otherwise something goes wrong. 否则就会出问题。
They have found this. 他们发现了这点。
If the mother and the father don't pay 如果母亲和父亲没有给予
enough attention to the baby, 婴儿足够的关注，
give it all affection, etc., etc., 没有给它所有的慈爱，等等，等等，
it affects the brain, 就会影响孩子的大脑，
the nerves of the baby, of the child. 那婴儿，那孩子的神经系统。
So it must have security, 所以必须有安全，
physical security. 身体安全。
And why do we demand psychological security? 而我们为什么需要心理安全呢？
Do you understand the difference between the two? 你明白这两者的区别吗？
There is the psyche demanding security 心灵需要安全，
and the physical demanding security. 身体也需要安全。
Right? This is obvious. 对不对？很明显。
Now, is there psychological security at all? 那么，到底有心理安全吗？
We want it, 我们想要它，
we want security in our relationship. 我们想要关系中的安全。
Right? 对不对？
My wife, my children, 我的妻子，我的孩子，
a sense of family unit. 对家庭单元的感觉。
That unit is now breaking up. 这个单元正在崩塌。
In that there is a certain security, 家庭中有某种安全，
psychologically. 心理上的。
Right? 对不对？
So one is attached to the wife, 所以一个人就依附于妻子，
or to the girl, right? 或者女友，对不对？
So in that attachment there is security 在那依附中就有安全，
at least we think there is security. 至少我们认为有安全。
And when there is no security in that person, 而当那个人身上没有了安全感的时候，
we soon break away from it and find it in another. 我们很快就离开他去另一个人那里寻找。
Right? This is happening. 对不对？这些事情在发生着。
And we try to find security in a group, 我们也试图在团体中找到安全，
in the tribe; 在部落中；
that glorified tribe is the nation. 而美化了的部落就是国家。
Right? 对不对？
No? I am glad. 不对？我很高兴。
And the nation against another nation - you follow? 这个国家对抗别的国家 - 你明白吗？
So, seeking security psychologically 所以，寻求心理上的安全，
in a person, 从一个人身上，
in a country, 从国家中，
in a belief, 从信仰中，
in your own experience 从你自己的经验中
- all these are forms of wanting, - 所有这些都是欲望的形式，
demanding security 想要安全，
as one demands physical security. 就像一个人需要身体安全一样。
Right? 对不对？
Please, we are sharing this together, 请注意，我们是在一起共享这个问题，
you are not just listening to me. 你不只是听我说。
We are together examining 我们是在一起审视
if there is security for us, human beings. 对我们，对人类来说是否有安全。
And demanding the psychological security, 而因为需要心理安全，
we have divided ourselves. 我们就划分我们自己。
Right? 对不对？
The Hindu, the Muslim, the Jew, the Arab, 划分成印度人，穆斯林，犹太人，阿拉伯人，
the Christian, non-Christian, 基督徒，非基督徒，
the believer in Jesus, the believer in something else 信奉耶稣者，信奉别的东西的人
- in all this there is the demand for security. - 这一切中都有对安全的渴望。
And this security has been found in illusions. 而这安全从幻觉中找到了。
Right? 对不对？
Do you accept that? 你们接受这点吗？
Right? 对不对？
Being secure in Catholicism, 加入天主教就安全了，
hold yourself tight. 紧紧抱守着你自己。
In Buddhism, in Hinduism, 在佛教中，在印度教中，
in Judaism, Islam, and so on - you follow? 在犹太教，伊斯兰教，等等中- 你明白吗？
That has created an illusory security, 这制造了一种虚幻的安全，
because they are fighting each other. 因为他们在恐吓彼此。
I wonder if you see this? 我不知道你们是否看到了这点？
Do you see? 你明白了吗？
The moment you see it, you don't belong to anything. 你看到这点的那一刻，就不再属于任何东西了。
So wait a minute. 等一下。
So the demand is for security. 所以有对安全的渴望。
It may be in illusion, 这安全或许存在于在幻觉中，
in superstition, 迷信中，
in a ritual, 仪式中，
in a dogma, 教条中，
in a nation, 国家中，
in an economic system, 经济体制中，
in totalitarianism, 极权主义中，
in... 还有...
what's the word... 那个词是什么来的...
in being safe, secure, 经济上安全，有保障，
economically, like in America, 像美国一样，
completely safe, 彻底安全，
at least they think they are. 至少他们觉得自己安全。
So, the desire for security 所以，对安全的欲望
not only creates illusion, 不仅制造了幻觉，
because it is an illusion - isn't it? - 因为那就是个幻觉- 不是吗？-
to belong to a tribe, 属于一个部落，
or belonging to some church. 或者属于某个教会。
So, one finds security in illusions, 所以，人在幻觉中找到安全，
in actualities - in a furniture, 在实物中- 在家具中，
in a house, in a person. 在房子里，在一个人身上找到安全。
None of these, as you observe, 正如你观察到的，其中的任何一个都无法
give man security, 带给人类安全，
because you have had two terrible wars, 因为你们有两次可怕的战争，
you haven't had... - you follow? 你们没有...- 你明白吗？
You want security, but you create wars 你们想要安全，但是你们制造了战争，
which destroy your own security. 这破坏了你们自己的安全。
So, when you see the truth that 所以，当你看到了这个真相，
the mind, or thought, 也就是，头脑，或者思想，
has sought out security in illusions 在幻觉中寻找安全
- right? - - 对不对？-
the very perception that you are seeking 觉察到你在幻觉中
security in illusion, 寻找安全，
that very perception of that brings you intelligence. 对这点的觉察本身就给你带来了智慧。
Right? Are you following this? 对不对？你们明白这点了吗？
Are you following this? 你们跟上这点了吗？
Please don't... 请不要...
unless I make it perfectly clear, don't agree with me. 除非我说的非常清楚了，否则不要同意我。
I sought security in my belief as being a Hindu 我在作为一个印度人的信念中寻找安全，
with all the nonsensical superstitions, and gods, 怀揣着所有那些无稽的迷信和诸神，
and rituals, and all the nonsense that goes on. 还有仪式，所有这些荒唐事都在上演。
I sought security in that - I haven't, but suppose one does. 我在其中寻找安全- 我并没有，只是假设有个人这样。
That opposes another group of people 这样就会反对另一群人，
who have different ideas, different gods, 他们有不同的理念，不同的众神，
different rituals - Catholic, and all the rest of it. 不同的仪式- 天主教的，以及诸如此类的一切。
So these are the two opposing elements, 所以就有了两个对立的因素，
tolerated, but they are antagonistic, essentially. 互相容忍，但是它们从根本上是对抗的。
So there is conflict between the two, 于是两者之间就有了冲突，
in which I have sought security, in one or the other. 而我在其中寻找安全，或此或彼。
Right? 对不对？
And I realise, 'By Jove, they are both illusions, 于是我意识到，“老天，它们都是幻象，
in which I have tried to find security, right? 我还想从中找到安全”，对不对？
And to see that they are illusions is intelligence. 看到它们是幻象，这就是智慧。
It's like seeing danger. 就像看到危险一样。
A man who is blind to danger is an idiot, 对危险视而不见的人是白痴，
is neurotic, there is something wrong with him. 是神经质的，他某个地方出了问题。
But we don't see the danger of this. 但是我们没有看到其中的危险。
Right? 对不对？
And the man who sees the danger... 而看到危险的人...
- intelligence is in operation. - 智慧就运作了。
In that intelligence there is absolute security. 在那智慧中就有了绝对的安全。
You get it? 你明白了吗？
Do you understand this? 这点你们懂了吗？
That is, the mind... 也就是，头脑...
thought has created 思想制造了
various forms of illusions: 各种各样的幻觉：
nationality, class, me and you, 国籍，阶级，我和你，
different gods, different beliefs, 各种神，各种信仰，
different dogmas, different rituals, 各种教条，各种仪式，
the extraordinary religious superstitions 还有巨大的宗教迷信
that pervade the world 在世界上泛滥
- in all that one has sought security. - 人在这一切中寻找着安全。
And one doesn't see the danger of this security, 却看不到这安全的危险，
of this illusion. 这幻觉的危险。
When one sees the danger, 当一个人看到了这危险，
not as an idea, but an actual fact, 不是作为一个想法，而是真切地看到了这个事实，
that intelligence is the supreme form of absolute security. 那智慧就是绝对安全的最高形式。
Right? 对不对？
Are we together? 我们在一起吗？
Are you intelligent? (Laughter) 你是智慧的了吗？（笑声）
Otherwise we miss it. 否则我们就错过了。
You may say, 你也许会说，
'I don't believe in any religions, I have no beliefs, “我不相信任何宗教，我也没有信仰，
I have no this, I have no that,' 我没有这个，我没有那个，”
but the 'me' is in operation, 但是“我”还在运作，
which has created all this, 制造了这一切，
and you are opposing all that by another word, 而你在用别的言辞，
another belief, another idea. 别的信仰，别的观念来反对这一切。
So, there is absolute security, 所以，存在着绝对的安全，
which means to see 那意味着
the truth in the false. 从谬误中看到真理。
Got it? 明白了吗？
I wonder if you see this? 我不知道你们明白了这点没有？
Emotions are strong. 情感很强烈。
Our attachments are strong. 我们的依附感很强烈。
How does looking and seeing 观察和看到如何
reduce the strength and power 减弱这些情感的
of these emotions? 强度和力量？
Emotions are strong. 情感很强烈。
Our attachments are strong. 我们的依附感很强烈。
How does looking and seeing 观察和看到如何
reduce the strength and power 减弱这些情感的
of these emotions? 强度和力量？
Right? 对吗？
Can we go on with that question? 我们可以接着讲这个问题吗？
Trying to control, suppress, 试图控制，压抑，
sublimate emotions 升华情感
and attachments 和依附感，
in no way reduces the conflict, does it? 都无法减少冲突，不是吗？
Clear? 清楚了？
Are we generally aware of our emotions? 通常我们能觉察到我们的情感吗？
Are we aware of our attachments, 我们是否觉察到了我们的依附感，
which say emotions are very strong, 提问者说情感很强烈，
attachments are very strong, are we aware of that? 依附感很强烈，我们发现这点了吗？
Do you know that you are attached? 你知道你有依附感吗？
Go on, sirs, find out. 继续，先生们，弄清楚。
Are you attached strongly? 你有强烈的依赖吗？
And are your emotions so extraordinarily strong 你的情感是否太过强烈
that they act? 以致于总是付诸行动？
So first one has to be conscious, aware, 所以首先一个人得意识到，觉察到，
know, recognise, 知道，认识到，
see that your emotions are strong. 看到我们的情感很强大。
And know also, be aware, recognise that you are attached. 同时也知道，觉察到，认识到你是有依附感的。
If that is so, when you are so conscious, 如果确实如此，当你非常清醒时，
what takes place? 会发生什么？
Do you understand my question? 你们明白我的问题吗？
I am conscious of my attachment, 我意识到了我的依附感，
or my strong emotions 或者我强烈的情感，
of hate, jealousy, antagonism, 仇恨，嫉妒，敌对，
like and dislike, 好恶，
I am conscious of them. 我意识到了这些。
Right? Are you? 对吗？你们 意识到了吗？
Please, we are sharing this together. 请注意，我们是在一起共享这个问题。
Now, do they, 现在，它们是否，
being so strong, 如此强烈，
overshadow, control my action? 以致于掌控了，支配了我的行为？
You understand? 你们明白吗？
I am examining, looking, observing 我在审视，看着，观察
the emotions and attachments, 情感和依附感，
which are apparently very strong, 很明显这些都非常强烈，
and they act as barriers 它们阻碍了
to clear thinking, 清晰的思考，
to clear action, 清晰的行动，
to unconfused thinking. 不困惑的思考。
So am I aware of them? 那么我觉察到了这些吗？
Or we take it for granted? 还是我们把它们看作理所当然的了？
You follow my question? 你们跟上我的问题了吗？
Say, 'Yes, I have very strong emotions, 你说，“是的，我有很强烈的情感，
I'm terribly attached, but it doesn't matter. 我深深依附着，但是没关系。
That's part of life. 那是生活的一部分。
I don't mind struggling. 我不介意挣扎。
I don't mind having quarrels with everybody.' 我不介意和每个人都争吵。”
There is a lovely joke, but I won't go into it! (Laughter) 有个很好玩的笑话，但是我就不说了！（笑声）
So are we aware of them? 所以我们觉察到它们了吗？
Now, if you are aware, 现在，如果你觉察到了，
what takes place? 那么会发生什么？
Please examine yourself. 请你自己来检视。
You are attached. 你依附着。
Are you aware that you are attached? 你知道你依附着吗？
Just aware. 只是觉察。
You know that you are attached to that person, 你知道你依恋那个人，
or to that piece of furniture, or to a belief, 或者依恋那件家具，或者某个信念，
to a dogma, you know, all the rest of it, attached to something. 某个教条，你知道的，诸如此类的一切，依附某物。
Now, when you say you are aware, what do you mean by that? 现在，当你说你觉察到了，你那么说是什么意思？
Know, recognise. 知道，认识到。
Is thought recognising the attachment? 是思想认出了依附吗？
You follow? 你们跟上了吗？
Say yes, when you say, 'Yes, I'm attached,' 说是的，当你说，“是的，我依附，”
is it the activity of thought that says, 是不是思想的活动在说，
'I am attached'? You follow? “我依附”？明白吗？
Go into this, please, with me for a few minutes. 请深入进去，和我一起深入几分钟。
Pay attention. Please, sir, quiet. 注意。请安静，先生。
When you say, 'I'm attached,' is it an idea? 当你说，“我依恋”，那是个想法吗？
Or is it a fact? 还是个事实？
The fact is not the idea. 事实不是观念。
This microphone... 这个麦克风...
I can create an idea of it, but that is a fact. 我可以制造出关于它的一个观念，但那是个事实。
I can touch, see. Right? 我能触摸，能看到。对不对？
So, is my attachment a concept? 那么，我的依附是个概念吗？
A conclusion? 是个结论吗？
Or is it a fact that I am attached? 还是我的依附是个事实？
You see the difference? 你看到了其中的不同吗？
Do you? Please. 看到了吗？求你们了。
So, when you are observing the fact, 那么，当你看到了这个事实，
not the idea, not the conclusion about the fact, 而不是关于这事实的想法，或者结论，
but the fact, 而是事实，
and you are aware of it, 你觉察到了这点，
is the fact different from you 那么，这事实是否不同于
who are observing the fact? 正在观察事实的那个你？
You are following all this? 你们跟上这些了么？
I hope your minds are all active. 我希望你们的头脑都是活跃的。
It is clear, isn't it? 清楚了，不是吗？
Am I observing the fact through an idea, 我是不是在通过一个观念来观察事实，
or through a conclusion? 或者通过一个结论？
Or I have heard somebody say that - you follow? - 又或者我曾听别人这么说过- 明白吗？-
and therefore I look, 然后我去看，
which means I am looking through a screen 那就意味着我是在透过一个充满观念的屏幕
of ideas. 在看。
So I am not looking at the fact. 所以我不是在看事实。
So I am looking now at the fact. 那么现在我在看着事实。
I'm not verbalising the fact, 我不把事实语言化，
I'm looking at it. 我在看着它。
How do I look at it? 我如何看它？
As something separate from me 把它作为与我分离的东西
- you understand? - 明白吗？-
Attachment - something different from me, 依附 - 某种不同于我的东西，
or that is part of me? 还是那就是我的一部分？
Do you understand? 你们明白吗？
Don't go to sleep, please. 不要睡觉，求你们了。
If you want to sleep, sleep, 如果你们想睡觉，那就睡吧，
but if you are serious for a few minutes, see this fact. 但是如果你能认真几分钟，看看这个事实。
That is, am I looking 也就是，我是在看
as though it was something apart from me? 某种好像与我分离的东西吗？
The microphone is apart from me, 麦克风与我是分开的，
but attachment, emotions are part of me. 但是依附，情感是我的一部分。
Attachment is the 'me.' 依附就是“我”。
If I have no attachment, there is no 'me.' 如果我没有依附，就没有“我”。
So awareness of your emotions and attachments 所以觉察到你的情感和依附
are part of your nature, part of your structure. 是你的本质，你的结构的一部分。
So you are looking at yourself, 这时你看着自己，
so there is no division, 那里就没有分裂，
there is no duality, me and attachment. 没有我和依附的二分。
There is only attachment, 只有依附，
not the word, but the fact, 不是语言，而是事实，
the feeling, the emotions, the possessions, 感受，情感，归属，
the possessiveness in attachment. 依附中的占有感。
That's a fact. 这是个事实。
So that is me. 那就是我。
So what am I to do with the 'me'? 那么我要拿这个“我”怎么办？
You understand? Now please follow this step by step. 明白吗？现在请一步步地跟上这点。
If you get tired, or if you are distracted, 如果你累了，或者如果你走神了，
be distracted, but come back. 那就走神吧，但是得回来。
So, when there was division between me and attachment 那么，当我和依附之间有分别时，
I could do something about it, right? 我就能对它做点什么，对不对？
Do you follow this? I could control it, I could say, 你跟上这点了吗？我能控制它，我能说，
'No, I mustn't be,' or suppress it, “不，我不能这样，”或者压抑它，
or do something about it all the time, right? 或者总是对它做点什么，对不对？
Which we do. 我们确实这么做。
But if it is me, what can I do? 但是如果那就是我，我能怎么办？
Wait, wait. Follow it closely. 等等，等等。紧紧跟上。
If it is me, what can I do? 如果它就是我，我能怎么办？
I can't do anything, can I? 我什么也做不了，是不是？
I can only observe. 我只能观察。
Do you see the difference? 你看到其中的不同了吗？
Before I acted upon it. 以前我会有所行动。
Now I can't act upon it, 现在我无法对它采取行动，
because it is me, it is my arm, it is part of me. 因为它就是我，就是我的肢体，就是我的一部分。
So all that I can do is to observe. 所以我能做的一切只有观察。
Right? 对不对？
So, observation becomes all important, 所以，观察就变成无比重要，
not what you do about it. 而不是你对它做点什么。
You see the difference? 你看到其中的不同了吗？
So there is observation, 所以就有了观察，
not 'I am observing.' 而不是“我在观察”。
There is only observation. 只有观察。
In that observation, 在那观察中，
if I begin to choose 如果我开始选择
and say, 'I mustn't be attached,' 并且说，“我不能依附，”
I've already moved away in saying that's not me. 就在说那不是我的时候，我已经离开了观察。
You understand all this? 你们明白这一切了吗？
So, in observation there is no choice, 所以，在观察中没有选择，
there is no direction, 没有方向，
just pure, absolute clear observation. 只有纯然的，绝对清晰的观察。
Then the thing that is being observed dissolves. 然后被观察之物就消失了。
Before you resisted it, you controlled it, 以前你抗拒它，你控制它，
you suppressed it, you acted upon it. 你压抑它，你有所行动。
Now in that observation all energy is centred. 如今在那观察中所有的能量都集中到了一起。
It is only when there is the lack of energy there is attachment. 只有在缺乏能量的时候才有依附。
I wonder if you see this? 我想知道你们明白这点了吗？
Do you see this? 你们看到这点了吗？
That is, when there is complete observation 也就是，当有全然的观察时，
without any interference of thought, 没有思想的任何干扰，
because you are observing. 因为你在观察。
Why should thought come in? 思想怎么会进来呢？
You understand the point? 你明白这点吗？
You are just observing the fly, 你只是在观察那只苍蝇，
the thing that you call the fly - just observe. 那个你称之为苍蝇的东西- 只是观察。
In the same way to observe so completely 同样，如此彻底地观察
your emotions, attachments, 你的情感，依附，
then there is a gathering of all energy in that observation. 那么在那观察中就集中起了所有的能量。
Therefore there is no attachment. 因而就没有了依附。
I explained very carefully, 我解释得非常仔细，
it's only the unintelligent that are attached. 只有不智者才会依附。
It's only the people who do not see 只有那些没有看到
the full implications of attachment that are attached. 依附的全部内涵的人才会依附。
And they pervade the world, 而他们遍布世界，
they are the stronger element in the world, 他们是世界上更强有力的因素，
and we are caught in that. 于是我们就困在了其中。
But when you begin to examine this closely, 但是当你开始仔细地检视这些，
look at it, 观察它，
then you're no longer caught in that, 你就不再受困于其中了，
so you are no longer dissipating energy 那么你就不再把能量耗散在
in something which has no meaning, naturally. 毫无意义的事情上了，自然如此。
So your energy is now centred completely in observation, 现在你的能量就完全集中在了观察中，
therefore there is total 因而就完全
dissipation of attachment. 驱散了依附。
Test it, do it, and you will find out. 检验它，去行动，你会发现的。
But you have to go step by step, 但是你得一步步来，
don't jump into something or other. 不要一下跳到某件事或者别的事上去。
You have to examine the thing very, very, very closely, 你得非常，非常仔细地检视这件事，
so that your mind is absolutely clear in the observation. 这样你的头脑就在观察中变得彻底清晰了。
Right? 对不对？
It is only the unaware that jump over the cliff. 只有不觉察的人才会去跳崖。
The moment you are aware of danger, move. 你觉察到危险的那一瞬，自会行动。
Attachment is a danger, 依附是种危险，
because it breeds fear, anxiety, hate, jealousy, 因为它滋生了恐惧，焦虑，仇恨，嫉妒，
being possessed and being not possessed 被占有和不被占有
- the whole of that - - 那一切 -
that is a tremendous danger. 那是巨大的危险。
And when you see danger you act, 而当你看到危险，你会行动，
not 'you act' - there is action. 不是“你行动”- 只有行动。
Why does the mind so readily accept trivial answers 为什么头脑如此容易接受琐碎的答案
to such deeply felt problems? 来解答这么深切地感受到的问题？
Why does the mind so readily accept trivial answers 为什么头脑如此容易接受琐碎的答案
to such deeply felt problems? 来解答这么深切地感受到的问题？
Right? 对吗？
The questioner says, why do I accept 提问者说，为什么我接受
trivial explanation 琐碎的解释，
when a deep problem is concerned? 在涉及一个深刻的问题时？
You understand? 你们明白吗？
Why do I live in words? 为什么我生活在词语中？
That is the real problem. 这是真正的问题。
You understand? 你们明白吗？
Why have words become so colossally important? 为什么语言变得如此重要？
No? 不是吗？
Look, I suffer, 看，我受苦，
go through great agonies. 经历了巨大的痛苦。
And you come along and give me explanations, 而你过来给了我一番解释，
and in that explanation I seek comfort. 我从那番解释中寻找慰藉。
There's God, there's reincarnation, 有上帝，有转世，
there's this, there's that, there is something else. 有这个，有那个，还有别的。
So I accept the word, 于是我接受了这些话，
because it gives me comfort. 因为它给了我安慰。
The explanation gives me comfort, 解释给了我安慰，
the belief gives me comfort 信念给我安慰，
when I am in agony, in anxiety. 当我痛苦，焦虑的时候。
So, explanations by philosophers, 所以，哲学家们的解释，
by analysts, by psychologists, 分析师们，心理学家们，
by the priests, by the yoga teachers, 牧师们，瑜伽老师们，
explanations - it is on that we live, 给出了解释- 我们赖此为生，
which means we live second-hand. 这就意味着我们二手地活着。
We are second-hand people, 我们是二手的人类，
and we are satisfied with that. 而且我们满足于此。
You use the word 'God' to a Catholic, or to a man 你对一个天主教徒使用“上帝”这个词，或者对一个
who believes in Jesus - you follow? - 相信耶稣的人- 明白吗？-
the word, the image, 词语，意象，
which word is a symbol, the image is a symbol. 词语是符号，意象也是符号。
So symbols become extraordinarily important, 于是意象变得格外重要，
like the flag. 就像旗帜一样。
Oh, sirs, you don't face all this. 噢，先生们，你们不面对这一切。
Why does the mind do this? 头脑为什么这么做？
Is it because 是不是因为
we read a great deal 我们读了很多
of what other people have said? 别人说过的话？
You understand? 你们明白吗？
We listen to what other people have said, 我们听了别人怎么说，
we see in the cinema what is taking place 我们在电影院里看到了发生的一切
- others. - 还有别的。
Always somebody else out there telling me what to do. 总是有别人来告诉我们该怎么办。
So my mind is crippled by this. 所以我的头脑被这些弄残废了。
So I'm always living second-hand. 所以我总是二手地活着。
Goodness. You understand, sirs? 老天。你们明白吗，先生们？
And we have never asked: 我们从不问：
can I be a light to myself? 我能成为自己的光吗？
You understand? 你们明白吗？
Not the light of someone else, 不是别人的光芒，
including Jesus, or Buddha, or somebody else. 包括耶稣，或者佛陀，或者别的人。
Can I be a light to myself? 我能做自己的光吗？
Which means no shadow. 那就意味着没有阴影。
You understand? 你们明白吗？
Because to be a light to oneself means it's never put out, 因为做自己的光意味着永不会熄灭，
by any artificial means, 不会被任何人为手段，
by circumstances, by sorrow, 不会被环境，被悲伤，
by accident and incidents - a light. 被意外事故所熄灭- 一盏灯。
Can one be that to oneself? 一个人能做自己的光吗？
One can only be that to oneself 只有当你的头脑没有挑战的时候
when your mind has no challenge, 你才能成为自己的光，
because it is so fully awake. 因为它是完全清醒的。
But most of us need challenges, 但是我们大多数人都需要挑战，
because most of us are asleep. 因为我们大多数人都睡着了。
We are asleep because we have been put to sleep 我们睡着了是因为我们被催眠了，
by all the philosophers, by all the saints, 被所有的哲学家，所有的圣人，
by all the gods, and priests, and politicians. 所有的神明，和牧师，还有政客催眠了。
Right? 对不对？
We have been put to sleep. 我们被催眠了。
And we don't know we are asleep, 我们不知道我们睡着了，
we think this is normal. 我们以为这很正常。
So a man who wants to be a light to himself 所以一个想要成为自己的光的人
has to be free of all this. 必须摆脱这一切。
And the light to oneself can only take place when there is no self. 只有当没有自我时，才能成为自己的光。
Then that light is the eternal, 那时那光就是永恒的，
everlasting, immeasurable light. 持久的，不可衡量的光。
Right, sirs. 好了，先生们。
Could we go on with these questions 我们能继续这种问答
instead of dialogues, discussions? 而不是对话或讨论的形式吗？
Q:Yes. K:I thought so. 问：好的。克：我想是这样的。
I do all the talking and you... 我来说所有的话，而你们...
I hope not. 我希望不是这样。
页:
[1]