BOMBAY 4TH PUBLIC TALK 29TH JANUARY 1978
孟买第四次公开演讲 1978年1月29日
We have been talking over together the many problems of our daily living, such as relationship, fear, pleasure and the sorrow that man carries throughout his life. And we also talked over together the question of what is love. I think we ought to also talk over together what is meditation, what is the meaning of it, whether it is necessary, and what is the intention of a person who wants to find out what is meditation. But before we go into that, if I may, I would like to point out certain obvious facts which may escape your perception. Most of us are heavily conditioned, most of us follow the easy path of tradition without much thought, the repetitive beliefs, the repetitive conclusions and what the ancient people have said and so on. We are bound a great deal to tradition. And we think that along the traditional way there is some kind of future, hope for man. Tradition implies - the very meaning of that word - to hand down, to pass on, to give from generation to generation a certain set of ideas, systems, beliefs and worship. And also that word has a very definite meaning, which is betrayal; to betray; to betray the present. And, for most of us it is very difficult to break down the walls that generations of the past have built around each human being. Unless we do break down all our beliefs, all our ideas and conclusions, we cannot possibly start with a clean slate, and one must start with a clean slate to find out for oneself what is truth. And, the entity that breaks down tradition is part of the tradition, is not separate from the tradition.
我们已经一起讨论了我们日常生活中的许多问题，例如在每个人贯穿一生都会遇到的关系、恐惧、高兴和悲伤等问题。并且我们也一起讨论了什么是爱的问题。我认为我们也应该一起讨论冥想是什么，它的含义是什么，它是否是必须的，以及一个想要发现什么是冥想的人的目的是什么。但是在我们进入这些问题之前，如果可以的话，我想要指出某些明显的事实，它们可能会逃过你们的察觉。我们中大多数人都是严重受限的，我们中大多数人都不假思索地跟随传统的容易的道路，重复的信仰，重复的结论以及古时候的人们曾说过什么等等。我们非常受制于传统。并且我们认为沿着传统的道路会带给人类某种未来和希望。传统意味着——那个词的含义本身——是传下去，传递，从一代到另一代延续某套特定的观念，体系，信仰和崇拜。并且那个词也有一个非常明确的含义是辜负，背弃，背弃现在。并且，对于我们中大多数人来说，去推倒过去的几代人建造的围绕着每个人的墙是非常困难的。除非我们确实推翻了我们全部的信仰，我们全部的观念和结论，我们不可能以一个清白的记录开始，并且一个人必须从一个清白的记录开始，去为他自己发现什么是真理。并且，那个推翻传统的实体是传统的一部分，而不是与传统分离的。
So, the problem arises how is one, knowing that one is heavily, deeply conditioned as a Hindu, Muslim, Buddhist, Christian and so on, whether it is at all possible to uncondition oneself, to break down this conditioning and not enter into another conditioning. To find that out, to break down, one must go into the question whether the entity who wishes to break down the tradition is different from the tradition itself? You understand my question? Please, let us go into this as two friends talking over together. That is, is the observer of the tradition different from the tradition itself? That is the question, first. That is, the entity that wishes to break down the enormous conditioning, the weight of it, is that entity different from the quality of the conditioning itself? Or the entity that wishes to break down the conditioning is part of the conditioning, therefore there is no division between the entity that wishes to break down the conditioning and the conditioning? They are one, not separate. You understand my statement? We think and our conditioning says that the 'I', the person who makes the effect, who breaks down the conditioning, is something totally different from the conditioning. But, when you observe closely, you will see that the entity, the being that endeavours to break down the conditioning is part of that conditioning itself. So, you have a great problem. I hope we are participating in what we are talking about.
于是，问题产生了，当一个人知道他作为一个印度教徒，穆斯林，佛教徒，或者天主教徒等等，是严重地、深深受限的，那么他要如何、他是否有可能使自己去除局限，去打破这种局限而且不陷入另一种局限。去发现这点，去打破，一个人必须深入这个问题，即那个希望去打破传统的实体是否与传统本身是不同的？你们明白我的问题吗？请让我们深入这个问题，就像两个朋友在一起讨论那样。也就是，传统的观察者与传统本身是不同的吗？首先，就有这个问题。也就是，希望打破这巨大的局限及其重负的那个实体，那实体与局限本身的品质是不同的吗？还是那个希望摧毁限局限的实体就是局限的一部分，因此在那个希望摧毁局限的实体和局限之间并没有分别？它们是一体的，不是分离的。你理解我的阐述吗？我们认为并且我们的局限说那个“我”，那个产生结果，打破限制的人，是某种完全不同于局限的东西。但是，当你靠近观察的时候，你会发现那个实体，那个竭力去打破局限的存在，正是那局限本身的一部分。因此，你有了一个大问题。我希望我们都参与到我们正在讨论的这个问题中来。
You know, one of the most interesting and amusing things is to find out what is the process of our thinking, how we approach a problem. The approach is far more important than the problem itself - how you come to the problem. And the approach to the problem either breaks down the problem or increases the problem. So we must be very clear when we talk about the observer is not different from the observed, which is a fact if you go into it very carefully, how you receive, how you approach, how you participate in that question. That is, a person who is angry, is he different from the person who says 'I must not be angry'? Or the observer is the observed and therefore when the observer is the observed you eliminate altogether conflict? Please understand this very carefully. I'll explain it in ten different ways because we are going to go into something that is very, very complex that must be approached with clarity, and there is no clarity, if there is conflict. So, from the very beginning we are saying that it is important to find out for yourself whether the observer who watches his conditioning is different from that which is conditioned. All right.
你们知道，最有趣的和好玩的事情之一就是去发现我们思考的过程是怎样的，我们是怎样着手处理一个问题。着手处理的方式比问题本身重要的多——你是怎样靠近问题的。而且对待问题的方式，要么瓦解了问题要么增加了问题。因此我们必须非常清楚，当我们讨论观察者与被观察者并无不同的时候，如果你非常仔细地探究它，会发现这是一个事实，你怎样体会到，你怎样接近，你怎样参与那个问题。那就是，一个生气的人，他是否与那个说‘我必须不生气’的人是不同的？或者观察者就是被观察者，因此当观察者是被观察者的时候你完全地消除了冲突？请非常仔细地理解这一点。我会以十种不同的方式解释它，因为我们将要探究某些非常非常复杂的事情。必须清晰地着手这个问题，如果有冲突，就没有清晰。因此，从一开始我们就说，重要的是你自己去发现，是否看着他的局限的观察者不同于那受局限之物。好了。
Suppose I was born in India - I was born in India - brought up as a Hindu with all the superstitions, pujas, beliefs, illusions, god is in me, god is outside me, god is all in me, you know, that tremendous weight of tradition. Now, is that tradition different from me who is observing that tradition? Do you understand my question? If it is different from me, then there is a division between me and the conditioning. Then I can operate on that conditioning, break it down because I want to go beyond my conditioning. But am I, who is endeavouring to go beyond the conditioning, different from the conditioning itself? If I can solve that problem, then I remove altogether - there is a removal altogether of conflict. You understand? I hope so. Because, when we talk about meditation - as we are going to - any form of effort on the part of the meditator denies meditation, because the meditator is more important than meditation. And to find out, to understand what the meditator is about, is far more necessary, far more important than to say 'Please teach me how to meditate'.
假设我在印度出生——我是在印度出生的——作为一个有着所有的迷信，仪式，信仰，幻觉的印度教徒被抚养长大，神在我内，神在我外，神是我内的一切，你们知道，那个传统的巨大重负。现在，那个传统和正在观察那传统的我是不同的吗？你们理解我的问题吗？如果它是和我不同的，那么在我和那局限之间就有一种分离。那么我就能够对那局限进行操作，打破它，因为我想超越我的局限。但是，那个努力去超越局限的我与局限本身是不同的吗？如果我能够解决那个问题，那么我就整个地除掉了——排除掉了所有的冲突。你明白吗？我希望如此。因为，当我们讨论冥想的时候——正如我们准备要做的——在冥想者方面进行的任何形式的努力都会否定冥想，因为冥想者比冥想更重要。那么去发现，去理解冥想者是关于什么的，比说“请教我如何冥想”，要必要的多，重要的多。
So, we are saying: is the conditioned different from the man or the person who says: 'I want to break down my conditioning.' If he wants to break down his conditioning, then there is conflict. Because the person or the idea that he must break down, thinks he is different. So we are saying both are conditioned. Both. Now, that is the problem first. How do you approach that problem? Is the problem different from you? Or you are the problem? Now, if you are the problem, that is your whole outlook on life, your whole activity, your whole existence is basically, fundamentally conditioned, if you go into it very deeply. And there is no spot, there is no somewhere in that conditioning, some light, some divinity, some energy outside us, that is going to break down the conditioning. The whole human mind is conditioned through education and this modern education is destroying our minds, our brains, through tradition, through beliefs, through the assertion that 'I am different from that which I observe.' That is part of the tradition. So, the entirety of your existence is conditioned.
因此，我们说的是：局限和那个说“我希望打破我的局限”的人是不同的吗？如果他希望打破他的局限，那么就会有冲突。因为人或者那个他必须打破的观念，认为他是不同的。因此我们说两者都是局限的。两者都是。现在，首先是这个问题。你该如何接近那个问题？那个问题和你不同吗？或者你就是那个问题？现在，如果你是问题，它就是你的整个人生观，你的整个活动，你的整个存在从基本上，从根本上是受限的，如果你非常深入地探索的话。在那局限中，并不存在一个地点，不存在某个地方，在我们外面并不存在某种光，某种神性，某种能量，能够打破那局限。整个人类的心智通过教育被局限了，这个现代教育正在破坏我们的心智，我们的大脑，通过传统，通过信仰，通过断言“我和我所观察的是不同的”。那是传统的一部分。于是，你们存在的实体被局限了。
Now, how do you, if you are at all aware of this problem and if you are somewhat alert to this problem, how do you approach it? You understand my question? What is your reaction, response to this fact? Do you see the fact, or do you make the fact into an idea, and creating the idea, then follow the idea, not the fact? I wonder if you see this. Now what is it your are doing? How do you approach this question, which is basic, which you understand? Because if you are really going into the question of what is meditation, which is very complex, and one has to go to the very root of it, and you cannot possibly understand what it means to meditate if there is any kind of effort. What we are saying goes against all tradition. So, how do you approach this question? Is it a fact to you, like that tree is a fact, like the person sitting next to you is a fact? But the person sitting next to you, you may like or dislike, or you may have an image about that person, a picture about that person, so, there is a division between you and the person sitting next to you. And in that relationship there is a conflict. Obviously. Isn't there? Let me put it differently, because this is really a very basic question which you must absolutely understand. Am I becoming too serious?
现在，你要怎样，如果你完全意识到这个问题，如果你对这个问题有某种程度的警觉，你该怎样接近它？你明白我的问题吗？你对这个事实的反应和回答是什么？你看到这个事实了吗，或者你把这个事实形成一个观念，制造这个观念，然后跟随这观念，而非事实？我不知道你是否看到了这点。现在你正在做的是什么？你怎样接近这个基本的，你理解了的问题？因为如果你真正地深入关于冥想是什么这个非常复杂的问题，并且一个人不得不深入它的最根本，如果有任何努力存在的话，你就不可能理解冥想的含义是什么。我们正在说的颠覆了所有的传统。因此，你该怎么接近这个问题？它对你是一个事实，就好象树是一个事实，好象坐在你旁边的人对你来说是一个事实一样，对吗？但是坐在你旁边的人，你可能喜欢或者不喜欢，或者你可能对那个人有一个想象，一个关于那个人的图象，于是，在你和那个坐在你旁边的人之间就有一种分离。于是在那关系中就有了一种冲突。显然如此。不是吗？让我来换个说法，因为这真的是一个非常基本的问题，你必须完全地理解它。我是不是太严肃了？
Isn't there conflict between you and your wife or your girl friend, between you and your guru and all the rest of it? Isn't there conflict? Isn't there conflict in yourself? Now, is that conflict different from the observer who says 'I am in conflict'? Or the observer is the very root of conflict? Please don't agree unless you see the fact. This is a microphone. Right? We all name it as a microphone. If we named it as a giraffe, we would all say that it is a giraffe. But we have all agreed that it is a microphone. That is a fact, put together by thought. Right? So, anything put together by thought is a reality. I want to expand this question slowly. Are you following all this?
在你和你的妻子或者你的女朋友之间，在你和你的古鲁之间，以及其他的关系中难道没有冲突吗？难道没有冲突吗？你自己的内在难道没有冲突吗？现在，那个冲突和说“我在冲突中”的观察者有所不同吗？或者观察者本身正是冲突的根源呢？请不要赞同，除非你看到了这个事实。这是一个麦克风，对吗？我们全都把它叫做麦克风。如果我们把它叫做长颈鹿，我们所有人都会说它是一个长颈鹿。但是我们所有人已经同意它是个麦克风。那是一个事实，是思想产生的，对吗？因此，任何被思想制造的事物都是现实。我想慢慢地扩展这个问题。你们都跟上这点了吗？
Nature, that tree is not put together by thought. So, what you make of that tree is put together by thought. A chair made out of wood is put together by thought, but nature is not created by thought. Right? That is clear. No? And anything that thought has created is reality. And thought creates also illusion, and therefore that is also a reality. And thought says: 'I am different from the thing I act upon', because thought has created the observer who is the essence of the past, the observer then says 'I am different from that which I observe'. So he translates what he sees in terms of the past, but the past as the observer is the observed because he translates what he sees in terms of the past. Have you got this? Or are you all asleep? Please, if I may beg of you, we are sharing this thing together. You understand? We are participating in this.
大自然，那棵树并不是由思想制造的。因此，你对那棵树的了解是由思想构成的。一把木头做成的椅子是由思想制造的，而大自然并不是由思想创造的，对吗？这很清楚，不是吗？任何思想创造出来的事物是现实。而思想也创造幻觉，因此它也是一个现实。思想说：“我和我正在做的事情不同”，因为思想已经创造了以过去为本质的观察者，观察者于是说“我和我正在观察之物不同”。因此，他按照过去诠释他所看见的一切，但是作为观察者的过去正是被观察到的，因为他按照过去诠释他所看见的一切。你们明白这个吗？还是你们全都睡着了？请，如果我可以请求你们，我们正在一起分享这个事情。你们明白吗？我们正在参与其中。
If you don't, you don't. Leave it alone. But see the fact. So, the fact is your entire structure, both physiologically as well as psychologically is conditioned. That is a fact. Now, to break down the psychological conditioning, we invent, thought invents the observer who is going to break it down. Thought itself is conditioned. Therefore, whatever it does is conditioned. So we have lived and accepted as tradition duality, the 'me', and the not 'me', we and they. Thought itself is fragmented, because it is the result of memory, experience, knowledge, and knowledge is always limited, and knowledge is always in the past, is the past. Therefore, anything born out of that knowledge, experience, memory is limited, fragmentary. But thought says 'I can investigate the immeasurable, the divine, etc., etc.' But thought itself is fragmentary, it cannot investigate that which is immeasurable, nameless. You get this? So, we are going to go into this question of whether there is a stop to thought, whether there is an ending to thought, which means, you have to come to the question freely to enquire, not with all your superstitions, your saying 'God has made me, he is in me and he will tell me what to do', and all that stuff. That is just belief, there is no purpose or meaning. So we have to approach this question with a free mind, free mind being without your prejudices, your conclusions, your ideas. That's fairly simple. If you are serious, you can put aside your conclusions, your opinions, your judgments so that your mind is capable of investigating.
如果你们不参与，你们就别参与。随它去吧。但是看到这个事实。因此，事实是你的整个构造，包括生理上和心理上都是局限的。那是一个事实。现在，为了打破心理上的局限，我们发明了，思想虚构了要打破它的观察者。思想本身是受局限的。因此，无论它做什么都是局限的。因此我们已经生活在其中，接受了传统二元性，“我”，和“非我”，我们和他们。思想本身是分裂的，因为它是记忆，经历，知识的结果，而知识总是有限的，知识总是过去的，它就是过去。因此，任何诞生于那知识，经验，记忆的东西都是有限的，破碎的。但是思想说“我能够研究那不可限量的，神圣的，等等”。但是思想本身是分裂的，它不可能研究那不可测量的，无名的。你们明白这一点吗？ 因此，我们将要走进这个问题，关于思想是否能够停止，思想是否有一个终点，那意味着，你必须自由地参与到问题中去询问，不要带你所有的迷信，你们的说法“神造了我，他在我内并且他将告诉我做什么”，和所有这些东西。那只是信仰，并没有任何目的或者意义。因此我们必须以一个自由的心智，不带你们的偏见，你们的结论，你们的观点，用自由的心智来接近这个问题。那是相当简单的。如果你是认真的，你能够把你的结论，你的观点，你的判断放在一边，这样你的头脑才能够探究。
So, first we are going to investigate together the question of time. Because it is very important to understand time. There is time by the watch, there is time according to the sun rising, the sun setting, the moon rising, the moon setting, yesterday, today and tomorrow. Time implies movement. To get from here to my house takes time. I have to cover so many miles. That's the movement of time. So, all movement implies time. A tree from the acorn to become an oak takes time. And is there - please listen - is there psychological time at all? You understand? Me breaking down my conditioning which will take time; me that will become better, that will take time; me that is in despair because I have no money, nobody to love, nobody to care for, I am ignorant and I will take time to throw away my ignorance. You understand? I am in despair and there is hope in me, that will take time. All movement is time. Is there such movement, psychologically, inwardly? You understand my question? I wonder because it is part of your tradition to accept time as a means of enlightenment. You must practise, you must prepare, you must struggle, you must follow a guru, follow what he says in order eventually to attain whatever you are going to attain. That involves time. We are questioning, I am questioning, if there is such psychological time at all? Or thought has invented it because thought does not know how to solve problems which it has created.
那么，首先我们将一起探讨时间的问题。因为理解时间是非常重要的。有手表上的时间，按照太阳的升起，太阳的落下，月亮的升起，月亮的落下，昨天，今天和明天，有这样的时间。时间意味着运动。从这里到我家，需要时间。我不得不走过这么多英里。那是时间的运动。因此，所有的运动意味着时间。一棵树从橡子成为一棵橡树要花时间。那么是否——请听——究竟有心理上的时间吗？你明白吗？我打破我的局限需要时间；我将变得更好要花时间；我正在绝望中因为我没有钱，没有人爱，没有人在乎，我是无知的，并且我得花时间抛弃我的无知。你明白吗？我正在绝望中，在我心里有希望，那会花时间。所有的运动都是时间。是否有这样的运动，心理上的，内在的？你理解我的问题吗？我怀疑是因为接受了时间作为觉悟的途径是你传统的一部分。你必须修行，你必须准备，你必须奋斗，你必须追随古鲁，追随他所说的话，以便最终获得你要得到的，无论那是什么。这包含了时间。我们正在询问，我正在质疑，究竟是否有这样的心理时间？还是思想发明了它，因为思想并不知道该如何解决它制造出来的问题。
Are you understanding all this? Look into yourself and see you are greedy or ambitious or jealous. You say that will take time to get rid of it. I am jealous and if I am jealous, I want to be free of it because it brings a lot of antagonism, fear, hate, all the rest of it. It is burdensome, an ugly thing, and I want to get rid of it. So - please follow this carefully - is that jealousy different from me or jealousy is me? And therefore when I realize that jealousy is me I have eliminated time altogether? Then I have a totally different problem. You understand? Come on sirs, help me. I am doing all the work. You understand my question? If I am different from my jealousy, then I can operate upon it, suppress it, rationalize it, say 'why shouldn't I be', and so on and so on. In that process, there is a conflict. Conflict is part of the movement of time. But when there is the realization of the fact that jealousy is me, that is the fact, in that there is no time. So, what then takes place? When the observer is different from the observed, then the observer can act upon it. When the observer is the observed, then what takes place? You understand my question?
你们明白所有这些了吗？看你自己的内在，看到你是贪婪的或者野心勃勃的或者嫉妒的。你说除掉它需要花时间。我是嫉妒的，而如果我是嫉妒的，我想要摆脱它，因为它带来许多敌对，恐惧，憎恨，所有那一切。它是一件让人难以承受的，丑陋的事情，我想要除掉它。因此——请仔细跟上这点——那个嫉妒和我不同吗，还是嫉妒就是我？因此当我意识到嫉妒就是我的时候，我已经完全地消除了时间？那么我就有了一个完全不同的问题。你们明白吗？来吧先生们，帮帮我。我在做所有的工作。你们理解我的问题吗？如果我不同于我的嫉妒，那么我就能够操作它，压抑它，合理化它，说“为什么我不应该是”，等等诸如此类。在那个过程中，有冲突。冲突是时间运动的一部分。但是当认识到嫉妒就是我这个事实的时候，那是事实，在那里面没有时间。因此，什么会发生？当观察者和被观察者不同的时候，那么观察者能够对它有所作为。当观察者就是被观察者的时候，那么会发生什么？你们理解我的问题了吗？
We are saying: what takes place when the observer is the observed which is anger? You can test this out for yourself. Don't accept a thing the speaker is saying, because if you accept, repeat, then you are second-hand human beings, which you are. So, please have the courtesy, the dignity, the intensity not to accept anything psychologically. So, we are investigating together this question, when the observer is the observed, the anger is not different from me; I am anger. Before, I thought I was different from anger, and therefore I could act upon it. But I see the fact, the truth, that I am anger. Then, what takes place? Before, the observer wasted his energy by separating himself from that which is observed and trying to operate. Therefore, there was conflict, struggle, pain, time. All that is involved which is, in that process he was wasting all energy, a great deal of energy. When he does not do that, he has got immense energy. You understand? This is a simple fact. So, there is tremendous energy. With that energy, the problem comes to an end. It is only when you are not energy, that you become jealousy. I wonder if you understand all this. I am not going to repeat it, I can't repeat. I'll tell you differently, if you wish.
我们在说：当观察者就是愤怒那个被观察对象的时候，发生了什么？你们可以自己检验这个。不要接受任何一件讲话者正在说的事情，因为如果你接受，重复，那么你就是你们现在所是的二手人类。因此，请有这样的礼貌，尊严，热情，不要在心理上接受任何事情。因此，我们正在共同研究这个问题，当观察者就是被观察对象，愤怒和我并没有不同的时候；我就是愤怒。以前，我认为我和愤怒不同，因此我能够对它有所作为。但是我看见了这个事实，真相，我就是愤怒。然后发生了什么？之前，观察者因为把他自己和被观察对象分开来并且试图操作而浪费了他的能量。因而有冲突，斗争，痛苦，时间。所有这些都牵涉其中，在那过程中他耗费所有的能量，大量的能量。当他不那样做的时候，他就有了巨大的能量。你明白吗？这是一个简单的事实。因此，会有惊人的能量。带着那种能量，问题终结了。只有当你不是能量的时候，你变成了嫉妒。我怀疑你们是否理解了所有这些。我不打算重复它，我不能重复。我将用不同的方式来告诉你们，如果你们希望的话。
As we said yesterday, there is wastage of energy when there is disorder. There is wastage of energy when there is conflict. There is conflict between the observer and the observed when the observer thinks he is different from that which he is observing. But when there is the realization - not you realize - when there is the realization of the fact that the observer is the observed, you have all that energy. And when there is great energy there is not the fragmentation of an energy called jealousy. Got it? That can only be done when you put it to the test, not agree. Next time or now, when you are jealous, go into it, look at it. That is, how do you approach jealousy? As we said, are you approaching jealousy or greed or violence and so on, from the point of view of an observer who is different from that which he is observing? If you are different, then you are wasting energy in your conflict with that which you are observing; whereas if the observer is the observed, therefore, you have got that tremendous energy which is not being wasted. Therefore, where there is energy which means total attention - ah, I've got something else - when there is that total energy, which means complete attention, there is no jealousy. Only when you are not attentive you are jealous. Only when you are not attentive, you waste your energy. Get it?
正如我们昨天所说的，当有混乱无序存在的时候就有能量的损耗。当有冲突存在的时候就有能量的损耗。当观察者认为他不同于他正在观察的对象时，在观察者和被观察对象之间就有冲突。但是当有了这种认识——不是你认识到了——当有了对于观察者就是被观察对象这个事实的认识时，你就有了全部的能量。并且当有巨大的能量存在的时候，就没有叫做嫉妒的能量碎片。明白了吗？只有当你去付诸检验，而不是同意的时候，它才会实现。下一次或者现在，当你是嫉妒的时候，深入它，看着它。那就是，你该如何走近嫉妒？正如我们说的，你是不是正在从一个不同于他正在观察对象的观察者的角度出发，去接近嫉妒或者贪婪或者暴力等等？如果你是不同的，那么你和你正在观察的对象之间就有冲突，你正在你的冲突中浪费能量；反之如果观察者正是被观察的对象，那么，你就有了没有被浪费掉的巨大能量。因此，在哪里有能量存在就意味着完全的关注——啊，我有了些别的东西——当有那种完全的能量存在，就意味着完全的关注，没有嫉妒。只有当你不留意的时候你才会嫉妒。只有当你不留意的时候，你才会浪费你的能量。明白了吗？
So, we are saying psychologically there is no tomorrow. This requires great meditation to understand this. There is no tomorrow, which means tomorrow, psychologically, implies a movement towards that thing which thought has created and is pursuing. One of our conditionings is that if I practise a system, I will achieve nirvana or heaven or whatever it is. There are two things implied in this: practice: what does practice mean? Doing something over and over and over and over again. That is what you mean by practice, sadhana and all the rest of the Sanskrit words. Do you know what happens to a mind that is practising, practising, practising? It is a dead mind. You might have a bright mind but keep on practising, your mind becomes mechanical and destructive. Sorry. So, you practise, practise a system. The word system comes from the root 'stare', 'to stand' not move. A system means it is not a movement, it is not a dynamic thing, it is not a living thing. So, when you practise a system, you are dead. Right?
因此，我们说心理上并没有明天。理解这点需要非凡的冥想。并没有明天，这意味着明天，心理上，意味着一个朝着思想所创造的那个事物的运动，意味着正在追寻。我们的局限之一就是，如果我修行一个体系，我将获得涅磐或者天堂或者无论它是什么。在这里面暗示了两个事情：修行：修行的意思是什么？再三地，反复不断地做某事。那就是你说修行，萨丹纳和所有其他的梵文词语时所指的意思。你知道对于一个正在修行，修行，修行的头脑来说发生了什么吗？它是一个死的头脑。你可能有一个聪明的头脑但是继续修行，你的头脑变得机械和具有破坏性。抱歉。因此，你修行，修行一个体系。词语“体系”来源于词根“凝视”，“站着”不动。一个体系的意思是它不是一个运动，它不是一个动态的事物，它不是一个活着的事物。因此，当你修行一个体系的时候，你已经死了。对吗？
So, listen, go into it very carefully, you will see the entity that practises has invented the practice to safeguard himself, to find in the practice security. And through that security, he hopes to achieve something or other, which is so absurd. Right? That's one thing. In meditation, you have to find out, participate or enquire into the whole movement of time, that is, the whole concept of psychological evolution. We are saying psychologically there is no evolution. There is only 'what is'. I have said enough but there is a lot more to be said about it.
那么，请听，非常小心地深入它，你会看到那个修行的实体已经发明了修行来保卫他自己，在修行中找到安全。并且通过那种安全，他希望获得某个东西或者其他，这是如此荒唐。对不对？这是一回事。在冥想中，你必须发现，参与或者探询关于时间的整个运动，那就是，心理进化的整个概念。我们说心理上并没有进化。只有“是什么”的实际状况。我已经说的够多了，但是对此还有更多的要说。
And also you have to enquire into the question of space. Most of our minds are occupied. Right? Occupied with something or other. If you are a very religious man, you are occupied doing mantras, pujas and beliefs. Occupied. Like a housewife is occupied with her meals, with her cleanliness, with her utensils. Have you found something? The man who is occupied with god is the same as the woman occupied with her meals. One is not higher, nobler than the other. Both are occupations. The man who is in business is the same as the man who is occupied, a sannyasi, with repeating his mantras and thinking, thinking, thinking. Sorry!
并且你也必须探询关于空间的问题。我们中大多数人的头脑是被占据的。对吗？被某个事物或者其他的东西所占据。如果你是一个有宗教信仰的人，你被做祈祷，仪轨，和信仰所占据。占据。好象一个家庭主妇被她的每顿饭，她的清洁，她的器皿所占据。你发现什么了吗？被神所占据的男人和被她的一日三餐占据的女人是相同的。一个并不比另一个更高明，更高尚。两者都是占据。从事商业的人和一个被重复他的曼陀罗唱诵以及思考，思考，思考占据的托钵僧是相同的。抱歉！
So, when the mind is occupied, there is no space. Everything lives in space. Nothing can exist without space. If you have ever watched of an evening how the birds are sitting on a telephone wire, have you watched that? They have an equal space because if they are too close, they cannot fly. So, as long as the mind is occupied with something or other, there is no space, and the mind must have space to understand, to look, to observe. Now, how do you approach this question? Please listen. You know your mind is occupied with something or other, psychological sexual pictures, psychological demands and all the rest of it. Your mind is occupied - I don't want to go into details - with something or other. How do you approach this question: whether your mind can stop, end occupation? How do you approach this question? Are you approaching it as an observer who is different from the occupation or the very observer is the movement of occupation? Because, if you are occupied, there is no space, and you must have space. Without space you cannot possibly live. They have tried putting lots of rats together in a very, very, very small space. They have found the rats kill their own babies, because they need space, otherwise, they destroy each other. That is what happens in big cities. I won't go into it. So, how do you approach this question? Your mind is occupied, your thoughts are occupied, your feelings occupied, and you realize that you must have some space to breathe, to look, to observe, to have some freshness. Now, how do you approach it? Is your intention to break it down, the occupation, or the very observer is occupation? You understand my question? No, I am not going to go into details all over again. I have got lots more.
于是，当头脑被占据的时候，就没有空间。每件事物都生活在空间里。没有空间就没有事物能够存在。如果你曾经观察傍晚鸟儿们是怎样坐在一根电话线上的，你观察过那个吗？它们之间有相同的距离，因为如果它们太靠近的话，它们不能够起飞。那么，只要头脑被某事物或者其他的所占据，就没有空间，并且头脑必须有空间才能去理解，去看，去观察。现在你怎样接近这个问题？请听一听。你知道你的头脑正被某物或者其他东西，心理上的性图片，心理上的要求以及其他所有这些所占据。你的头脑是被占据的——我不想说太细——被某物或者其他东西。你该怎样接近这个问题：你的头脑是否能够停止，终结占据？你怎样接近这个问题？你是作为一个和占据不同的观察者接近它或者那个观察者本身就是占据活动？因为，如果你是被占据的，就没有空间，而你必须要有空间。没有空间你不可能生活。他们已经尝试把许多老鼠一起放进一个非常，非常，非常小的空间里。他们发现老鼠杀死它们自己的孩子，因为它们需要空间，此外它们还彼此消灭。那正是在大城市中发生的事情。我不会再深入讲这点了。因此，你该怎么接近这个问题？你的头脑被占据，你的思想被占据，你的感觉被占据，并且你认识到你必须有一些空间去呼吸，去看，去观察，去有一些新鲜空气。现在你怎么接近它？你的意图是去打破它，打破占据，或者观察者本身就是占据？你理解我的问题吗？不，我不打算再一次深入所有的细节。我还有更多的要说。
So, meditation implies order. When there is order there is no dissipation of energy. Only when there is disorder there is dissipation of energy. Order in your relationships, in your daily relationship with your wife, with your husband, and that order can only exist when there is love, not images of each other. I have gone into this very carefully in previous talks. So, there must be order in your relationships, in your daily life, because that gives you the energy to understand what is beyond order. If you have not order, don't meditate. That will lead you to illusions, to superstitions, to all kinds of fanciful images. Therefore, it is very, very important to establish order in your daily life, which is going to be your immense problem, because you and your wife or your friend or your boss are demanding something of you. Your wife wants something from you, and you don't want it, you want to possess her, own her, and she is going to break it down. There is jealousy, antagonism. All that creates disorder in your daily life. For god's sake, see this. And your going to temples, to ashrams , has no meaning whatsoever if you have no order. Because we don't have order, we try to escape, go to temples, do pujas, and all the nonsense that goes on. So, that is the first thing to realize if you want to go into the depth of meditation, because you need great energy, not the energy of this idea of kundalini. I won't go into that and those people who talk about kundalini know nothing about it, because the speaker knows a great deal about it. Full stop. I am not going to discuss that with any of you.
因此，冥想意味着秩序。当秩序存在的时候，就没有能量的损耗。只有当混乱发生的时候才有能量的损耗。在你的关系中，在和你的妻子，和你的丈夫的日常关系中的秩序，仅仅当有爱，没有彼此的形象存在的时候那种秩序才会出现。在之前的讲话中，我已经把这一点说的非常详细了。因此，在你的关系中，在你的日常生活中，必须要有秩序，因为它给你能量去理解那超越秩序的东西。如果你没有秩序，不要冥想。它会把你带向幻觉，带向迷信，带向各种各样希奇古怪的意象。因此，在你的日常生活中建立秩序是非常，非常重要的，它将会是你的大问题，因为你和你的妻子或者你的朋友或者你的老板正在向你要求某物。你的妻子希望从你这里得到什么，但是你不想要它，你希望占有她，拥有她，而她准备打破它。这里就有嫉妒，有对抗。所有这些在你的日常生活中制造了混乱。看在上帝的份上，看清这个。还有你去寺庙，去静修所，没有任何意义，如果你没有秩序的话。因为我们没有秩序，我们试图逃避，去寺庙，做礼拜，以及发生着的所有那些毫无意义的事情。因此，如果你想要深入探究冥想，那是要认识到的第一件事情，因为你需要巨大的能量，不是那所谓昆达里尼概念的能量。我不会深入这个的，那些谈论昆达里尼的人们对此一无所知，因为讲话者关于此事知道很多。完全打住。我不打算和你们中的任何人讨论那个。
You need tremendous energy, not mechanical energy. There is a division - let's understand this: mechanical energy and non-mechanistic energy. Mechanical energy has always a cause. It needs a cause to make it move, like petrol. An internal combustion machine needs petrol. Therefore, it depends on something; that is mechanistic. Our minds have become mechanistic - go to the office everyday at nine o'clock, come back, sex, whatever you do, that becomes a routine. So, our life, by education, by circumstances, by over-population, by so-called culture has become mechanistic. That is a fact. Face it. When you practise, practise, follow a system, that is mechanistic. Now the energy that is not mechanistic is when you put everything in its right place. When you put your handkerchief in the right drawer or your socks in the right place, or your kurta, or whatever you put on, in the right place, then you are free, you have time, you have energy, you do not go round searching. That is as simple as that. Understood sir? Look, you have to start from great simplicity, then the flower blooms. But you start with great certainties, great beliefs and you end up with uncertainty. So, a person who is serious, earnest, and those who are earnest and serious are the only people who are living. The others live a mechanical life, therefore, they are almost dead.
你需要巨大的能量，不是机械化的能量。有一种区分——让我们来了解这一点：机械化的能量和非机械化的能量。机械化的能量总是有一个原因。它需要一个原因去推动它，好象汽油。一个内燃机需要汽油。因此，它依赖某物；这就是机械化的。我们的头脑已经变成了机械化的——每天九点钟去办公室，回家，性，无论你做什么，它变成了一种例行公事。因此，我们的生活，因为教育，因为环境，因为人口过多，因为所谓的文化已经变得机械化了。这是一个事实。面对它。当你修行，修行，遵循一个体系，这是机械化。当你把每件事放在它正确的位置上，那就不是机械化的能量。当你把你的手帕放进正确的抽屉里或者把你的袜子放在正确的地方，或者你的衬衫，或者无论你穿什么，你把它放在正确的位置上，那么你就自由了，你就有了时间，你就有了能量，你不用到处去寻找。它就像这些这么简单。明白吗先生？看，你必须从巨大的简单开始，然后花儿开放了。但是如果你以巨大的确定性，巨大的信仰开始，你将以不确定结束。因此，一个认真的，真诚的人，和那些认真而真诚的人们才是唯一正在活着的人们。其他的人过着一种机械化的生活，因此，他们几乎是死的。
So, if you want to go very deeply into meditation, there must be complete order, not sporadic order, order one day, disorder the next day, but order right through life. That is, I have to repeat this, I hope you don't mind. The art of listening, the art of observation, the art of learning - art means, according to the dictionary, the root of it, to put everything in its proper place. Right? Sex in its proper place, business in its proper place, money in its proper place. Then, you will ask 'what is the proper place, tell me what is the proper place'. You become then mechanical. But you have to find out, to put your relationship in its right place, which is not to be jealous, not to possess, not to dominate - love. You don't know anything about it. So, you have to find out how to listen, not with the hearing of the ear, but listening with your heart, with your mind, with your whole being. If you so listen with complete attention, there is nothing more. But we do not listen. And the art of seeing. The observer is the observed. That is the art of seeing. Then, there is the art of learning. Learning which is the accumulation of knowledge becomes mechanical. But there is a learning, which is to have an insight instantly into things and act immediately, in which there is no time interval. I won't go into it. I have explained all this.
因此，如果你想要深入探究冥想，就必须彻底地有序，不是零星的秩序，今天有序，明天无序，而是终其一生有序。那就是，我必须重复一下这点，我希望你们不要介意。倾听的艺术，观察的艺术，学习的艺术——艺术的意思是，按照词典，它的词根，意思是去把每件事放在它恰当的地方。对吗？性在它最恰当的地方，生意在它恰当的地方，钱在它恰当的地方。那么你会问“什么是恰当的地方，告诉我什么是恰当的地方”。那么你就变得机械化了。但是你必须去发现，去把你的关系放在它正确的地方，也就是不去嫉妒，不去占有，不去支配——爱。你们对它一无所知。因此你必须发现该如何倾听，不是用耳朵的听力，而是用你的心灵，用你的头脑，用你的整个存在去倾听。如果你以完全的注意力如此倾听的话，就没有比这更多的了。但是我们并不倾听。还有看的艺术。观察者即被观察者。这就是看的艺术。还有学习的艺术。知识积累的学习变得机械化。但是有一种学习，它是有一种对事物当即的洞察和立即的行动，在其中没有时间间隔。我不会深入它了。我已经解释了所有这一切。
So, art means to put your life, your whole existence, your daily activity in its proper order, not according to any blueprint, not according to your guru, not according to your books, not according to some ashram , but to learn the art of putting everything in its right place. Will you do it? When you go home, when you see your wife or your husband or your girl friend, see what your relationship is, actually, not invent it, whether you dominate, whether you possess, examine it, look at it, then give it order.
因此，艺术意味着把你的生活，你的整个存在，你每日的活动放在它恰当的秩序里，不是按照任何蓝图，不是按照你的古鲁，不是按照你的书本，不是按照某些静修所，而是去学习把每件事放在它正确的地方的艺术。你会这么做吗？当你回家的时候，当你看见你的妻子或者你的丈夫或者你的女朋友的时候，看见你们的关系是什么，真实地看到，而不是虚构出来，你是否支配，你是否占有，审视它，看着它，然后给它秩序。
Then there must be this thing called love, not lust. Sex has its place, but you cannot through sex or through that excitement achieve some extraordinary state, which is all sheer nonsense. When you have put order, which means no disorder in your life, there is energy. Then that energy can begin to enquire into what is time. I have gone into it. Then we can enquire into what is space, which is to put occupation in its right place. You understand? I wonder if you do. You must be occupied. You understand? A businessman must be occupied with what he is going to do, but to give occupation, whether it is the housewife or husband or businessman or the so-called sannyasi, to put this tremendous occupation in its right place, then you are free of occupation. Then you have space in your mind.
然后一定会有被称为爱，而不是贪欲的这个事物。性有它的位置，但是你不能够通过性或者通过那种刺激达到某种非凡的状态，那完全是彻底的无稽之谈。当你已经安置了秩序，这意味着在你的生活中没有混乱无序，有能量。然后那能量能够开始探询什么是时间。我已经探讨过它了。然后我们能够探询什么是空间，它就是把日常活动放在它正确的地方。你明白吗？我怀疑你们是否明白。你必须被占据。你明白吗？一个商人必须被他将要做的事情占据，而要给予日常活动以正确的位置，无论是家庭主妇或者丈夫或者商人或者所谓的托钵僧，去把这些繁重的事务放在它正确的地方，那么你就从占据中解脱了。那么你就会在你的头脑中拥有空间。
Now, from that space, thought finds its right place. Because, now thought is all over the place. It is part of your tradition that says, thought must be controlled when you meditate. You have never asked who is the controller. If you have asked, who is the controller, you will say it is my divine something or other. That divinity, if it exists, is the invention of thought. Obviously. Because you cannot hold the sea in your hand, you cannot hold the air in your fist. You think you have got divinity inside you. That is your tradition, that is your upbringing, but you have never asked because you dare not ask. If you ask, you will get frightened, because you think that divinity is going to operate, somehow guide you, protect you, help you to earn more money, less money. You follow? So, thought being fragmentary, thought must find its proper place. Which is, to think when necessary, not to think when it is not necessary, not to control thought. Again, the problem arises, is the controller different from that which he is controlling? Wait! I have been brought up - suppose - I have been brought up in the tradition that I am different from thought. So, I try to control thought in my meditation, or in my school or in my college, everywhere we are taught there is 'me' that is controlling thought, and thought has created the 'me'. Right? Do you see that? Thought has said, it has not said so verbally, but in its realizing that thought is in constant movement, changing, undergoing, modifying itself all the time, thought has said there must be something permanent, and the permanent is the thing that thought has put, which is the 'me', which is the divinity, which is something super-super-superconsciousness, it is still thought. I wonder if you see this?
现在，从那个空间，思想找到了它正确的位置。因为，现在思想遍及所有的地方。你的传统的一部分说，当你冥想的时候思想必须被控制。你从来没有问过谁是控制者。如果你问了，谁是控制者，你会说它是我神圣的某物或者其他。那神性，如果它存在，就是思想的发明。显然如此。因为你不能把大海握在你的手中，你不能把空气抓在你的拳头中。你认为你已经得到了在你内在的神性。这是你的传统，这是你的教养，但是你从来没有问过，因为你不敢问。如果你问了，你将会感到害怕，因为你认为神性将要运作，设法引导你，保护你，帮助你赚更多的钱，或者更少的钱。你跟上了吗？因此，思想是破碎的，思想必须找到它合适的位置。那就是，在需要的时候思考，在不需要的时候不去思考，不去控制思想。再一次，问题出现了，控制者与他正在控制的东西是不同的吗？等一下！我已经被教育——假设——我已经在传统中被教育说我与思想不同。因此，我试图在我的冥想中，或者在我的学校中或者在我的大学里控制思想，在每个地方我们被教育说有个“我”正在控制思想，而思想创造出了“我”。对吗？你看见这点了吗？思想说了，它并没有在口头上如此说，但是在它的意识中思想在不断地运动，一直在改变着，经验着，修改着它自己，思想说了一定有某物是永恒的，而永恒是思想所制造的东西，它就是“我”，是神性，它是某种超-超-超意识的东西，但它还是思想。我怀疑你们是否看到这一点？
So, thought, when it realizes its limitation, has its right place, which is - please go into this with me, it may be a little complex but this requires that you understand this - thought is a movement born of memory, experience, knowledge, stored up in the brain. The very cells of the brain hold memory. So, thought is a material process. So there is nothing divine about thought, but thought can invent divinity, and thought can then worship that divinity. All the temples, all the churches, all the mosques are created by thought, and having created them, thought says 'I am going to worship it', which is self-worship. Right? So when thought has its right place only - please go into it, share it, partake of it, be with it - that is, as long as long as the brain is registering like a tape, then thought operates everywhere. But when thought realizes, please understand this, when thought itself realizes that the registration is the beginning of thought and when there is no registration thought has its right place.
因此，思想，当它意识到自己的有限时，就有了它正确的位置，也就是——请和我一起探究这个问题，它或许有一点复杂，但是这需要你理解这一点——思想是一个源自储存在大脑中的记忆，经验，知识的运动。正是大脑的细胞保存了记忆。因此，思想是一种物质过程。因此关于思想并没有什么神圣的，但是思想能够发明神性，然后思想能够崇拜那神性。所有的寺庙，所有的教堂，所有的清真寺都是由思想创造的，并且创造了它们之后，思想说“我打算去崇拜它”，这是自我崇拜。对不对？因此只有当思想有了它正确的位置——请深入它，分享它，参与其中，和它在一起——也就是，只要大脑好象一盘磁带地记录，那么思想就到处在运做。但是当思想意识到，请理解这一点，当思想本身意识到记录就是思想的开始，如果没有了记录，思想就有了它正确的位置。
That is, sirs, you are always talking about silence, peace of mind. What you want is peace of mind from worries. When you have a piece, it is a very small thing: a piece of wood, a piece of stone. So, we are enquiring into something very complex, which is to have silence, complete, total, utter silence of the brain, and therefore of the mind. And that silence can only be born, not cultivated, not practised, there is no system, but when thought sees itself as the movement born out of registration and therefore limited. Then the question arises: is there a possibility of not registering at all, but only registering what is absolutely necessary? That is, it is absolutely necessary when you drive a car, to think, or it may be instinctual, but you have thought of it, to learn a language, to play the piano, to do your business, to do whatever you do, thought is necessary. But why is there, what is the necessity of registering your hurt? What is the necessity of registering your flattery? What is the necessity of possessing somebody psychologically? So, you begin to understand that it is possible, and to test it, not accept it, not repeat it, that it is possible not to register at all but only register what is absolutely necessary. Then, out of that comes silence, which is born out of space. A little mind, having no space, can practise meditation, practise silence; then that silence is between two noises, between two thoughts, between two things. But the silence we are talking about is born of order in daily life and the understanding of the movement of time, time as movement, time as thought. Then space; then out of that space comes a silence which can never be put into words.
也就是，先生们，你们总是在讨论寂静，心智的平静。你们想要的是从烦恼中获得心智的平静。但当你有一片，它是一个非常小的东西：一片木头，一颗石头。于是，我们正在探询某个非常复杂的东西，也就是拥有寂静，头脑的进而心智的彻底，完全，绝对的寂静。而那种寂静只能降临，不能被培养，不能被练习，不存在体系，而是当思想看见它自己是诞生于记录的一种运动，因而是有限的时候，才能降临。然后问题出现了：有没有可能性根本不记录，而只记录那些绝对必须的东西？那就是，当你驾驶一辆车的时候它是绝对必须的，去想，或者它或许是本能的，但是你已经考虑过它了，去学一门语言，去弹钢琴，去做你的生意，去做无论你做的什么，思想是必须的。但是为什么会有，有什么必要去记录你的伤害呢？有什么必要去记录你的谄媚呢？有什么必要在心理上拥有某人呢？因此，你开始理解它是可能的，并且去检验它，不是接受它，不是重复它，根本不记录，而只记录绝对必要的东西是可能的。因而，从中诞生了寂静，它也是诞生于空间的。一个小头脑，没有空间，能够练习冥想，修行寂静；那么那种寂静只存在于两个噪音之间，两个念头之间，两件事之间。但是我们正在谈论的寂静是诞生于日常生活中的秩序，和对时间的运动的理解，作为运动的时间，作为思想的时间。然后空间；然后从那空间诞生出一种寂静，它永远不能够用语言表达。
Now, if you have come as far as that, actually, not in theory, not in practice, not as a hope, but in your daily life have come to that point, there is absolute silence, because you have put occupation in its right place, therefore there is space and so on. And if you come as far as that, movement as time comes to an end. So, there is an ending to time; there is an ending to thought because you have put everything in its right place, therefore, there is complete order in you. And when there is complete order, then you are part of the universe, not some sublimated universe, but the universe of order, because the sun rises, the sun sets. The universe is run on order, stars, heavens, beauty of the world is based on order. And out of that silence, out of the order comes compassion, because it has no cause. Compassion has no cause, no motive. It does not begin with something and end with something. There is compassion. And with it comes clarity, because you have put everything in order. And clarity implies innocence. Mind, because it has everything in order, and because there is that extraordinary perfume of compassion, there is clarity. And with that clarity comes skill. We have skills; the businessman has skill, the doctor has skill, the carpenter has skill, the cook has his skill, the lawyer has his skill, but those skills encourage the self. If you are a very good engineer, it enhances your importance, your ego. Now, is there a skill which does not cultivate the 'me'? I suppose you are not interested in all this.
现在，如果你已经来到这里，真实的，不是在理论上，不是在修行中，不是作为一个希望，而是在你的日常生活中已经走到这一点，就有绝对的寂静，因为你已经把事务放在它正确的位置上了，因此就有了空间等等。并且如果你已经来到这里的话，作为时间的运动就走到了终点。因此，时间终止了；思想也终止了，因为你已经把每件事放在它正确的位置上了，那么，你内在就有了彻底的秩序。并且当有了彻底的秩序，那么你就是宇宙的一部分，不是某个升华的宇宙，而是秩序的宇宙，因为太阳升起，太阳落下。宇宙按照秩序运行，星辰，天空，世界的美建立在秩序之上。从那寂静，从那秩序中产生了慈悲，因为它没有原因。慈悲没有原因，没有动机。它并不开始于某物也不以某物结束。存在着慈悲。并且随着它产生了清晰，因为你已经把每件事都按秩序放好，而且清晰意味着清白。头脑，因为它使每件事秩序井然，并且因为有那种非凡的慈悲的芬芳，就有了清晰。并且随着那种清晰会产生技术。我们有技术；商人有技术，医生有技术，木匠有技术，厨师有他的技术，律师有他的技术，但是这些技术激励了自我。如果你是一个非常好的工程师，工程师这个身份增强了你的重要性，你的自我。那么，有没有一种不会加强“我”的技术呢？我想你们对这一切并不感兴趣。
So, meditation is the flowering which has no motive, which does not seek anything, because it is without time, without the self, the 'me; there is no belief, nothing. Meditation is to come upon this quality of nothingness, absolute nothing. Nothing is not negation, is not a negative thing. Nothing means not-a-thing, not a thing put there by thought. So, the mind, the brain, is no longer a plaything of thought. So there is a totally different dimension. Don't please translate it according to your books, according to your gurus, according to your tradition. If you do, you are lost. You have to test it in your daily life. If you have no compassion, if you have no love in your heart, to love a tree, to love a woman, to love a man, to love a child, to love your children; if you love your children, you will have a different world, you will have a different education. They would not become all engineers, all lawyers. You follow? You would create a different world, different culture but you have no culture. Culture means that grows, multiplies, flowers and bears fruit.
因此，冥想是没有动机的绽放，它并不寻找任何东西，因为它没有时间，没有自我，“我”；也没有信仰，什么都没有。冥想发生于这种空无的品质，绝对的无。无并不是否定，并不是一件消极的事情。无意味着空无一物，没有一件思想制造的东西。因此，心智，头脑，不再是思想的一个玩物。因此有了一个完全不同的维度。请不要按照你的书，按照你的古鲁们，按照你的传统来诠释它。如果你这么做了，你就迷失了。你必须在你的日常生活中检验它。如果你没有慈悲，如果你的心里没有爱，爱一棵树，爱一个女人，爱一个男人，爱一个孩子，爱你的孩子们；如果你爱你的孩子们，你将有一个不同的世界，你将有一种不同的教育。他们不会都变成工程师，律师。你跟上了吗？你会创造一个不同的世界，不同的文化，但是你们没有文化。文化的意思是生长，繁殖，开花和结出果实。
So, meditation is the exploration of the self, and in the exploration of the self, the 'me', not the super-consciousness - all those are such idiotic, nonsensical, meaningless - the ending of the self, the ending of your selfishness disguised in so many ways. The ending of that is the beginning of meditation.
因此，冥想是关于自我的探索，并且在对自我的探索中，“我”，不是超级意识——所有那一切都是如此愚蠢，荒谬，毫无意义——自我的终止，终止了你以如此多的方式来掩饰的自私。这些的终止才是冥想的开始。
Now, please, I want to sit quietly for two minutes or a minute. Don't mob me. Afterwards you can mob me, but let me sit quietly for a minute. You don't mind?
现在，请，我希望安静地坐两分钟或者一分钟。不要围住我，之后你们可以围住我，但是让我安静地坐一分钟，你们不介意吧？ |
发表于 2010-4-1 11:45
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