标题: On being conditioned, Talk 3/论局限，讲话三 [打印本页] 作者: Sue 时间: 2010-7-30 14:01 标题: On being conditioned, Talk 3/论局限，讲话三
May we continue 我们可否继续
with what we were talking about last Sunday 我们上周日谈的内容
and go on further into it? 并继续深入一些？
We were saying, weren't we, 我们说，不是吗，
that the human mind 人类的头脑
and our way of living is so fragmented, broken up, 和我们的生活方式是如此支离破碎，
and because human beings are so, 因为人类确实如此，
thus we make the world into what it is: 所以我们把世界变成了现在这个样子：
a chaotic, 一个混乱的，
cruel, 残忍的，
confused, 困惑的，
frightened world. 恐惧的世界。
And we were also saying 我们也说过
that self-awareness, 自我觉察，
that is, to know all about oneself, 也就是，了解自己的一切，
both the conscious 不仅是有意识的，
as well as the unconscious, 还有无意识的，
the deep down and the open mind, 深藏的和显露的意识，
so that 这样，
in knowing oneself, completely, 在对自己的彻底了解中，
- and it is possible to know oneself completely - - 彻底了解自己是可能的 -
then we can approach the world 那么我们就能将世界
and ourselves as a whole. 和我们自己作为一个整体来面对了。
Our life, as it is now lived, 我们的生活，我们现在所过的生活，
of which we know very little about ourselves, 对我们自己的了解太少了，
and perhaps the psychologists, 也许心理学家们，
the therapists and the psychoanalysts 治疗师们和心理分析师们
tell us what we are, 告诉我们我们是什么，
but to find out what we are 但是要发现我们是什么，
we can't listen to them, 我们就不能听他们的，
because they are like us, 因为他们和我们一样，
equally confused, 同样困惑，
equally uncertain, 同样不确定，
equally frightened 同样恐惧，
in various different ways. 以各种不同的方式。
So one has to rely completely on oneself 所以你得完全靠自己，
and not look to another to tell us what to do, 不要寻求别人来告诉我们该怎么办，
including the speaker, 当然也包括
naturally. 讲话者。
Can we know ourselves so completely? 我们能如此彻底地了解自己吗？
The wounds, the fears, 那些伤害，恐惧，
the anxieties, 焦虑，
the uncertainties, 不确定，
the very complex network of pleasures, 那非常复杂的娱乐网络，
death, love, 死亡，爱，
and if there is a continuity after we die. 以及我们死后是否还有某种延续。
And also we should be aware, and know, and understand 我们也应该明白，知道，了解
what is meditation. 冥想是什么。
All that is our life: 那一切都是我们的生活：
our education, our jobs, 我们的教育，我们的工作，
our way of thinking, 我们的思维方式，
our beliefs, 我们的信仰，
our experiences, 我们的经验，
deep strong opinions, 强烈而深刻的观点，
and so on. 等等。
All that is our life, 那一切就是我们的生活，
with all its struggles, 连同所有的挣扎，
with all its escapes, 所有的逃避，
miseries, and so on. 痛苦，等等。
Can we know ourselves completely - all that? 我们能彻底地了解自己吗-了解这一切？
Then perhaps it would be possible 那样也许就可能
to approach all our life as a whole, 把我们所有人的生活作为一个整体来面对了，
not as fragmented human beings. 而不是作为支离破碎的人类。
So we are going to talk over together this morning 所以我们今天上午要一起探讨
whether it is possible, 是否可能
without any guidance from outside, 不借助任何外部的指导，
because they have all led us up the garden path, 因为他们都把我们带到了花园小路上，
they have all led us to this present state of the world 他们都把我们带到了世界的现在这个状况
- the politician, the economist, the religious people, - 政客，经济学家，宗教人士，
and the gurus, and all the rest of the gang. 还有古鲁们，以及其余的这些乌合之众。
And it becomes more and more imperative and necessary 也越来越紧迫，越来越需要
to find out for ourselves 我们自己去发现
what is right action 什么是正确的行动，
irrespective of circumstances? 不管面对怎样的环境？
Such action which will not bring about further confusion, 这样的行动不会带来进一步的困惑，
regrets, sorrow, 遗憾，悲伤，
more misery, and so on. 更多的苦难，等等。
So, can one, each one 所以，一个人，每个人能不能
know oneself so completely? 彻底地了解自己？
Or must we be guided, 还是我们必须被指导，
be prepared to investigate, 期望我们的检视
explore 和探索，
with the help of others? 在他人的帮助之下来进行？
The others, however erudite, 那些别人，不管多么博学，
however knowledgeable, 多么渊博，
experienced, are just like us, 多么经验丰富，就跟我们一样，
psychologically they have more skill, 在心理上他们有更多的技巧，
greater capacity to express themselves, and so on. 更强的能力表达自己，等等。
But we are, each one, 但是，我们，每个人，
as we pointed out the other day, 正如那天我们所指出的，
like the rest of the world, 就跟世界上的其他人一样，
with their sorrows, miseries, confusions, insecurities, 都有自己的悲伤，痛苦，困惑，不安全，
intolerable fear, and so on. 无法忍受的恐惧，等等。
Can one know oneself, 一个人能否了解自己，
so completely, 了解得如此彻底，
so that there is not a spot 以致于没有任何一点
which is not being explored, 是未被探索，
understood, gone beyond? 理解和超越的？
That is what we are going to talk about together this morning. 这就是我们今天早上要一起探讨的。
Which is: 也就是：
to know oneself, 了解自己，
all the movements of thought, 思想的所有活动，
the fears, 恐惧，
hidden and open, 隐藏的和显露的，
all the pursuits of pleasure, 对快乐的所有追求，
sexual and otherwise. 性和其他方面的快乐。
And find out for ourselves 而且我们自己去发现
what love is. 爱是什么。
And understand the full significance of not only personal sorrow, 并且了解悲伤的全部含义，不仅仅是个人的悲伤，
but also the sorrow of mankind. 还有人类的悲伤。
And also, is it possible to understand 同样，是否可能了解
the final event of our life which is death? 我们生命的最后一个事件，也就是死亡？
All that is our living. 我们的生活就是这一切。
And if we are not clear 如果我们自己没有
in ourselves, 内在的清晰，
whatever we do will bring about further confusion. 我们无论做什么都会带来更多的困惑。
So it behooves us, it seems to us, so absolutely necessary 所以我们需要，看来我们极其需要
to find out 去发现
if we can know ourselves, right? 我们是否可以了解自己，对不对？
We are going to begin. 我们这就开始。
Which is: the speaker is not going to investigate, 也就是：不是讲话者在探究，
and you just merely listen, 而你只是听着，
accepting or denying, 接受或者拒绝，
but together. 而是一起。
Together, think together, 一起，一起思考，
if it is possible, 如果可能的话，
because no two people apparently seem to think together. 因为很明显没有两个人看起来会一起思考。
And without pressure, 没有压力，
without any form of compulsion, 没有任何形式的强制，
together go into this matter. 一起来深入这个问题。
That demands, first of all, certain attention, 这首先需要，某种关注，
not concentration, 不是专注，
but a certain quality of deep interest, 而是某种深深感兴趣的品质，
a mind that is committed to find out, 一个投入地去发现的头脑，
therefore care, 因而就有了关怀，
freedom to observe. 和观察的自由。
Right? 对吗？
That is absolutely obviously necessary. 很明显，这是绝对必要的。
If one has certain prejudices, 如果一个人有某些偏见，
experiences which one clings to, 有某些紧抓不放的经验，
then we cannot possibly think together, 那么我们就无法一起思考，
investigate together, or find out. 一起探究，或者发现。
So one must be somewhat free, 所以你必须有某种程度的自由，
at least for this morning, 至少今天早上能这样，
so that one begins to explore. 这样你就开始探索了。
Right? 对吗？
We are going first to explore, as we did the other day, 我们先来探讨，就像我们那天所做的那样，
the psychological wounds that one has received from childhood. 探讨一个人从童年开始受到的心理伤害。
We went into that the other day. 那天我们讨论了这点。
And this morning we will first begin with fear. 今天早上我们先从恐惧开始。
The fears that are deeply hidden, 那些深藏的恐惧，
of which you are not conscious, 我们没有意识到，
know, or aware, 知道，或者了解的恐惧，
and those obvious 和那些显而易见的恐惧，
both psychological and physical fears. 心理上和身体上的恐惧。
Right? We are following each other? 对吗？我们跟上彼此了吗？
Please, we are together, walking together. 请注意，我们是一起的，在并肩而行。
The speaker is not walking by himself, 讲话者不是一个人在走，
talking to himself. 在自言自语。
Together we are going along the road 我们是一起走在路上，
which might help us, 这可能会对我们有所帮助，
if you are interested, if you are serious, 如果你感兴趣，如果你认真，
if you want to go to the very end of it, 如果你想将问题追究到底，
investigate this enormous problem of fear. 探究恐惧这个巨大的问题。
There is both fear of insecurity, 既有对不安全的恐惧，
physically, 身体上的，
not having jobs, or having jobs, 没有工作，或者有工作，
frightened to lose them, 害怕失去它们，
the various forms of strikes 各种形式的罢工
that are going on in this country, and so on, so on. 在这个国家进行着，等等，等等。
So most of us are rather nervous, 所以我们大多数人都相当紧张，
frightened of not being physically completely secure. 害怕没有身体上的彻底安全。
Obviously. 显然如此。
Why? 为什么？
Is it because we are always isolating ourselves 是不是因为我们总是在孤立自己，
as a nation, 作为一个国家，
as a family, as a group? 作为一个家庭，一个团体隔离着自己？
And so this slow process of isolation 于是这个缓慢的孤立过程
- the French isolating themselves, - 法国人在孤立自己，
the Germans, and so on, so on, so on - 还有德国人，等等等等 -
is gradually bringing about insecurity for all of us, 都在逐渐地把不安全带给我们所有人，
which is obvious. 这很明显。
So can we observe this, not only outwardly? 所以我们能否不仅仅从外部观察到这点？
By observing what is happening outwardly, 通过观察外界发生着什么，
knowing what exactly is going on, 知道确实在发生着什么，
then from there we can begin to investigate in ourselves, 然后从这里我们可以开始审视我们自己，
because otherwise you have no criteria, 因为否则你就没有了标准，
otherwise one can deceive oneself. 否则一个人就会欺骗自己。
So we must begin from the outer and work towards the inner. 所以我们必须从外在开始，然后向内在进发。
Right? 对不对？
It is like a tide that is going out and coming in. 就像涨落着的潮汐。
It is not a fixed tide, it is moving, 潮汐不是静止不动的，它是运动着的，
out and in, all the time. 涨涨落落，一直如此。
I hope you are all following this. 我希望你们都跟上了这些。
And this isolation, 这种孤立，
which has been the tribal expression 是每个人都有的
of every human being, 一种部落式的表现，
is bringing about this physical lack of security. 这导致了心理上安全感的缺乏。
Right? 对吗？
If one sees the truth of it, 如果你看到了这个真相，
not the verbal explanation, 不是语言解释，
or the intellectual acceptance of an idea, 也不是在理智上接受一个观念，
but if one actually sees this, 而是如果你确实看到了这点，
as a fact, 看到了这个事实，
then one doesn't belong to any group, 那么你就不会再属于任何团体，
to any nation, 任何国家，
to any culture, 任何文化，
to any organised religion, 任何组织化的宗教，
because they are also separative, 因为它们也会导致分裂，
the Catholic, the Protestant, the Hindu, and so on, so on, so on. 天主教，新教，印度教，等等，等等。
Will you do that, as we are discussing, walking together, 当我们一起讨论，并肩而行时，你会这么做吗，
drop the things which are false, 放下谬误的东西，
which are not factual, 那些不真实，
which have no value whatsoever? 没有任何价值的东西？
Though we think they have value. 尽管我们认为它们有价值。
Actually when you observe, 当你切实观察到，
nationality breeds wars, and all the rest of it. 国家主义会滋生战争，以及其他的一切。
So can we drop that, 所以我们能否放下那些，
so that physically 这样从外在
we can bring about a unity of man? 我们就能带来人类的统一？
You understand, sirs? 明白吗，先生们？
And this unity of man 而人类的这种统一
can only come about through religion, 只能来自于宗教，
not the phoney religions that we have 不是我们现在有的那种冒牌宗教
- sorry, I hope I am not offending anybody, - 对不起，我希望我没有冒犯什么人，
either the Catholic, the Protestant, the Hindu, 不管是天主教徒，新教徒，印度教徒，
the Muslim, the Arab 穆斯林，还是阿拉伯人
- you know, all those religions are based on thought, - 你们知道，所有那些宗教都基于思想，
put together by thought. 由思想拼凑而成。
And that which thought has created is not sacred; 而思想制造的东西不是神圣的；
it is just thought, it is just an idea. 那只是思想，只是个想法而已，
And you project an idea, 你投射出一个想法，
symbolise it, then worship it; 将其具象化，然后膜拜它；
and in that symbol, or in that image, 而在那符号中，那形象中，
or in that ritual there is absolutely nothing sacred. 或者那仪式中，绝对没有任何神圣的东西。
And if one actually observes this, 如果你真切地观察到这些，
then one is free from all that 那么你就那一切中解脱了出来，
to find out what is true religion, 能发现什么是真正的宗教，
because that may bring us together. 因为它可以把我们聚到一起。
So, if we can go into much deeper levels of fear, 所以，我们是否可以探索恐惧更深的层面，
which is: psychological fears. 也就是：心理恐惧。
Right? 好吗？
Psychological fears in relationship, 关系中的心理恐惧，
one with the other, 人与人的关系，
psychological fears with regard to the future, 关于未来的心理恐惧，
fears of the past, 对过去的恐惧，
that is fears of time, right? 那是对时间的恐惧，对不对？
You are following this, please? 请问，你们跟上这点了吗？
We have got a lot to cover this morning. 我们今天早上要讲很多内容。
Please, I'm not a professor, 请注意，我不是一个教授，
a scholar, 一个学者，
delivering a sermon 在布道，
and going back to his rotten life. 然后回去继续他腐朽的生活。
But this is something very, very serious 而是，这是非常，非常严肃的事情，
which affects all our lives, 影响到我们所有人的生活，
so please give your attention and care. 所以请给予你们的注意力和关怀。
So there are fears in relationship, 那么在关系中有恐惧，
fears of uncertainty, 对不确定的恐惧，
fears of the past and the future, 对过去和未来的恐惧，
fears of not knowing, 对不知道的恐惧，
fears of death, 死亡的恐惧，
fear of loneliness. 孤独的恐惧。
Right? 对不对？
Look at yourselves please, not at the speaker and the words. 请看着你自己，而不是讲话者和这些语句。
The agonising sense of solitude; 痛苦的孤独感；
you may be related to others, 你也许与别人有某种关系，
you may have a great many friends, 你也许有很多朋友，
you may be married, children, 你也许结婚了，有孩子，
but there is this sense of deep isolation, 但还是有这种深深的隔离感，
sense of loneliness. 孤独感。
That is one of the factors of fear. 这是恐惧的因素之一。
There is also the fear of not being able to fulfil. 还有对不能达成的恐惧。
I don't know whatever that may mean. 我完全不知道达成意味着什么。
And the desire to fulfil 而达成的欲望
brings with it the sense of frustration, 会带来挫折感，
and in that there is fear. 那其中就有恐惧。
There is fear of not being able 还有无法对某件事情
to be absolutely clear about everything. 保持彻底清晰的恐惧。
Right? 对吗？
So there are many, many, many forms of fear. 所以有很多，很多种形式的恐惧。
You can observe your own particular fear, 你可以观察你自己的特定恐惧，
if you are interested, if you are serious. 如果你感兴趣，如果你认真的话。
Because a mind that is frightened, 因为恐惧的头脑，
knowingly or unknowingly, 不管有没有意识到它的恐惧，
can try to meditate. 可以试图去冥想。
Right? 对不对？
And that meditation only leads to further misery, 而那冥想只能导致更多的苦难，
further corruption, 更多的腐败，
because a mind that is frightened 因为恐惧的头脑
can never see what is truth. 永远无法看到真理是什么。
Right? 对不对？
So we are going to find out, 所以我们要去发现，
together, if it is possible 一起去发现，是否可能
to be totally, 完全地、
completely free of fear 彻底地摆脱
in all its depth, right? 所有层面的恐惧，对不对？
You know, we are undertaking a job 你知道，我们在进行着一项工作，
which demands 这需要
a very careful observation: 非常仔细的观察：
to observe one's own fear. 观察一个人自己的恐惧。
And how you observe that fear is all important. 而你如何观察那恐惧是极其重要的。
Right? Can we go on? 对不对？我们能继续吗？
How do you observe the fear? 你如何观察那恐惧？
Is it a fear that you have remembered, 它是不是你记住的一种恐惧，
and so recall it, and then look at it? 于是能回想起来，然后观察它？
Or is it a fear 还是那是一种
that you have had no time to observe 你没有时间去观察的恐惧，
and therefore it is still there? 所以它依然还在那儿？
Or the mind is unwilling to look at fear? 又或者头脑是不是不愿意去看恐惧？
You are following? I wonder if you coming to it. 你们跟上了吗？我不知道你们跟上没有。
So which is it that is actually happening? 那么实际发生的情况是怎样的？
Unwilling to look? 不愿意看？
Unwilling to observe one's own fears, 不愿意观察自己的恐惧，
because most of us do not know how to resolve them? 因为我们大多数人都不知道如何解决它们？
Either we escape, run away, or - you know all the things - 我们要么逃避，逃走，或者- 你们知道所有这些事情 -
analyse, thinking thereby we will get rid of it, 分析，以为这样我们就能除掉它，
but the fear is still there. 但是恐惧还在那儿。
So it is important to find out 所以重要的是去弄清楚
how you look at that fear. 你如何观察那恐惧。
Right? 对不对？
How do you observe fear? 你怎样观察恐惧？
Right. Now you are finished with him, now let's come back. 好的。现在你跟他结束了，现在让我们回来。
How do you observe fear? 你怎样观察恐惧？
This is not a silly question, 这不是个愚蠢的问题，
because either you observe it after it has happened, 因为要么你在它发生之后观察它，
or you observe it as it is happening. 要么在它发生时观察它。
Right? 对吗？
For most of us 对我们大多数人来说，
the observation takes place after it has happened. 在发生之后才有观察。
Right? 对不对？
Now we are asking whether it is possible 现在我们在问是否可能
to observe fear as it arises. 在恐惧发生时观察恐惧。
Right? 对不对？
That is, 也就是，
you are threatened by another belief, 你受到了另一种信念的威胁，
a belief that you hold very strongly, 你紧紧地抱守着一种信念，
you are frightened about it, there is fear in that, right? 对此你很害怕，其中就有恐惧，对吗？
Now, I am challenging you now. 现在，我来挑战你。
You have certain beliefs, certain experiences, 你有某些信念，某些经验，
certain opinions, judgements, 某些观点，判断，
evaluations, and so on. 评估，等等。
When one is challenging them, 当有人来挑战它们，
there is either resistance, 要么就会有抗拒，
building a wall against it, 建起一堵墙来对抗，
or you are doubtful whether you are going to be attacked, 要么你就会怀疑你是不是会受到攻击，
and so fear arises. 所以就产生了恐惧。
Now, can you observe that fear as it arises? 现在，你能否在恐惧产生的时候观察那恐惧？
Right? Come on, sirs. 对吗？继续，先生们。
Right? You are following what I am saying? 对吗？你们跟上我说的话了吗？
Will you do it? Are you doing it? 你会这么做吗？你在这么做吗？
Now, how do you observe that fear? 现在，你怎样观察那恐惧？
The word, 语言，
the recognition of the response 对那反应的认知，
which you call fear, 你称之为恐惧，
because you have had that fear previously, 因为你以前有过那恐惧，
the memory of it is stored up, 对它的记忆储存了起来，
and when the fear arises you recognise it. 于是恐惧产生的时候你就认出了它。
Right? 对不对？
So you are not observing but recognising. 所以你不是在观察而是在认知。
I wonder if you see this? 我想知道你们是否明白了这点？
So, recognition doesn't free the mind from fear. 所以，认知无法将头脑从恐惧中解脱出来。
It only strengthens the fear. 它只会增强恐惧。
Whereas if you are able to observe as it arises, 然而如果你能够在它产生的时候就观察到，
then there are two factors taking place in it. 那么其中就产生了两个因素。
One, that you are different from that fear. 一，你不同于那恐惧。
Right? 对不对？
And so you can operate on that fear, 所以你可以对那恐惧有所行动，
control it, 控制它，
chase it away, 把它赶走，
rationalise it, and so on. 合理化，等等。
That is, you 也就是，你
doing something about that fear. 在对恐惧做些什么。
Right? 对不对？
That is the way we generally observe. 这就是我们通常进行观察的方式。
In that there is a division: 这其中就有一种划分：
the me and the fear, 我和恐惧，
so there is conflict in that division. 于是在那划分中就有冲突。
Right? 对不对？
Whereas if you observe that fear is you, 然而如果你观察到那恐惧就是你，
you are not different from that fear. 你就与恐惧没有不同了。
I wonder if you get this. 我想知道你们是否明白了这点。
If you once grasp the principle of this 如果你一旦领会了这个规律
that the observer is the observed, 即观察者就是被观察者，
that the person who says, 'I am observing,' 那个说“我在观察”的人，
then he is separating himself from that which he is observing, 他就是在把自己与他所观察之物分离开来，
whereas the fact is 而事实是
the observer is that fear. 观察者就是那恐惧。
Therefore there is no division 因而就没有了
between the observer and the fear. 观察者和恐惧之间的分裂。
Right? 对不对？
That is a fact. 这是个事实。
Then what takes place? 那么会发生什么？
Let's first hold it for a minute. 让我们先来体会一下。
Are you all following all this? 这些你们都跟上了吗？
As we said, 正如我们说过的，
are we observing fear 我们是不是在观察恐惧时
through the process of memory, 通过了记忆的过程，
which is recognition, the naming? 也就是认知，命名？
Right? 是吗？
From that the tradition says, 'Control it,' 因此传统说，“控制它”，
the tradition says, 'Run away from it,' 传统说，“逃避它”，
the tradition says, 传统说，
'Do something about it “对它做点什么，
so that you are not frightened.' 这样你就不害怕了。”
So the tradition has educated us 所以传统教育我们
to say that we, 说我们，
the 'me,' is different from fear. “我”是不同于恐惧的。
Right? 对不对？
So can you be free of that tradition 所以你能否摆脱那传统，
and observe that fear? 去观察恐惧？
That is, observe without the thought 也就是，观察而不带着思想，
that has remembered, 思想会记起
that reaction which has been called fear in the past. 过去被称为恐惧的那种反应。
It requires great attention. You understand? 这需要巨大的注意力。你们明白吗？
It requires skill in observation. 这需要观察中的技巧。
That is also part of yoga. 这也是瑜伽的一部分。
You understand? 你们明白吗？
It is not merely doing exercises 不只是做做运动，
which is not yoga at all, 那根本不是瑜伽，
but the skill in observation. 而是观察中的技巧。
That is, in observing there is only pure perception, 也就是，在观察中只有纯然的觉察，
not the interpretation of that perception by thought. 而没有思想对那觉察的诠释。
You understand all this? 你们明白这一切吗？
Please do it as we are talking about it. 请在我们探讨的时候就这么做。
Then what is fear? You understand? 那么恐惧是什么？你们明白吗？
Now I have observed someone threatening, 现在我发现有人威胁到了
the belief that I hold, 我抱有的信念，
the experience that I cling to, 我抱守的经验，
the saying 'I have achieved,' and someone threatens it, 我说“我成功了”，而有人质疑了这点，
and therefore the fear arises. 所以恐惧就产生了。
In observing that fear, we have explained it, 在观察这恐惧时，我们解释过了，
we have come to the point 我们来到了这个点，
when you observe 你观察时
without the division, right? 没有划分，对吗？
Now, the next question is: what is fear? 现在，下一个问题是：恐惧是什么？
You are following this? What is fear? 你们跟上这点了吗？恐惧是什么？
Fear of the dark, fear of husband, wife, girl, or whatever it is, 怕黑，害怕丈夫，妻子，女友，或者不管什么，
fear, artificial and actual, and so on. 虚假的和真实的恐惧，等等。
What is fear, 抛开恐惧这个词，
apart from the word? 恐惧是什么？
The word is not the thing, right? 词语并非真实之物，对吗？
Please, one must recognise this very deeply: 请注意，你必须非常深刻地认识到这一点：
the word is not the thing. 词语并非真实之物。
Right? 对不对？
May we go on? 我们可以继续吗？
So, what is that which we call fear, 那么，我们称之为恐惧的东西是什么，
without the word? 而非那个词是什么？
Or the word creates the fear? 还是是这个词制造了恐惧？
Are you interested in all this? 你们对这一切感兴趣吗？
Because if the word creates the fear, 因为如果是词语制造了恐惧，
the word being the recognition of something 词语是认出了某事，
that has happened before, 以前发生过的事情，
which means a word has been given to something 这意味着某个词语被用来指代某件
that has happened before, which we have called fear, 以前发生过的事情，我们称之为恐惧，
so the word becomes important. 于是词语变得重要。
Right? 对不对？
Like the Englishman, the Frenchman, the Russian, 就像英国人，法国人，俄国人，
the word is tremendously important for most of us. 对我们大多数人来说词语太重要了。
But the word is not the thing, right? 但是词语并非真实之物，对不对？
So what is fear? 那么恐惧是什么？
Apart from the various expressions of fear, 抛开对恐惧的各种表述，
the root of it? 它的根源是什么？
Because then if we can find the root of it, 因为如果我们能发现它的根源，
then unconscious and conscious fears 那么无意识的和有意识的恐惧
can be understood. 就都能被了解。
The root, 根源，
the moment you have a perception of the root, 一旦你觉察到了那根源，
the conscious mind and the unconscious mind have no importance, 有意识和无意识的头脑就没有任何重要性了，
there is the perception of it, right? 只有对它的觉察，对不对？
What is the root of fear? 恐惧的根源是什么？
Fear of yesterday, 害怕昨天，
of a thousand yesterdays, 一千个昨天，
fear of tomorrow, right? 害怕明天，对吗？
Tomorrow, death - not for you. 明天，死亡- 不是说你。
Or the fear of something that has happened in the past. 或者害怕某件过去发生过的事情。
There is no actual fear now. 现在并没有真实的恐惧。
Please understand this carefully. 请用心理解这一点。
If suddenly death strikes one, it is finished. 如果猝死突然袭击了一个人，那就结束了。
It is over. 结束了。
You have a heart attack and it is finished. 你发了心脏病，那就结束了。
But the idea that a heart attack 但是想到心脏病
might happen in the future, right? 可能会在未来发生，对不对？
So is fear - please follow this carefully - 所以恐惧- 请用心跟上这点 -
is fear, the root of it, time? 恐惧，它的根源，是不是时间？
You understand? Time. 你们明白吗？时间。
Time being a movement of the past, 时间是过去的运动，
modified in the present, 现在调整一下，
and going on in the future. 然后在未来继续。
This whole movement, 这整个运动，
is that the cause of fear, 这是不是恐惧的原因，
the root of it? 它的根源？
We are asking: 我们在问：
is thought, which is time, 思想，也就是时间，是不是
the root of fear? 恐惧的根源？
Thought is movement. 思想是运动。
Right? Any movement is time. 对吗？任何运动都是时间。
So I was asking: 所以我问：
is the root of fear time, 恐惧的根源是不是时间，
thought? 思想？
And if we can understand 而如果我们能了解
the whole movement of time 时间的整个运动
- right? - - 对吗？-
the time psychologically as well as physically, 心理时间，以及物理时间，
the time that it takes for you 你得花费时间
to go from here back home, 从这里回家，
physical time to cover the distance, 走过这段距离需要物理时间，
and the psychological time, 而心理时间，
which is the tomorrow. 就是明天。
Right? 对不对？
So, is tomorrow the root of fear? 那么，恐惧的根源是不是明天？
Right? 对不对？
Which means, can one live 也就是说，一个人能否
- please, we are talking about daily living, not just theories - - 请注意，我们说的是每天的生活，而不只是理论 -
can one live without tomorrow? 一个人能否没有明天地活着？
You are following this? Do it. 你们明白这点吗？去这么做。
That is, if you have had a pain yesterday, 也就是，如果你昨天有处疼痛，
physical pain, 身体疼痛，
to finish with that pain 那么昨天就把那疼痛
yesterday, 终结掉，
not carry it over to today and to tomorrow. 不把它延续到今天和明天去。
You understand the question? 你明白这个问题吗？
It is the carrying over, which is the time, 是这种延续，也就是时间，
that brings fear. 带来了恐惧。
I wonder if you can do all this? 我不知道你们能否做到这些？
So, it is totally possible, 所以，完全可能，
and absolutely possible, 绝对可能，
that fear, psychological fear can end, 终结恐惧，心理恐惧，
if you apply what is being said. 如果你去做我们所说的。
The cook can make a marvellous dish, 厨师可以做出一道美味的菜，
but if you are not hungry, 但是如果你不饿，
if you don't eat it, 如果你不吃，
then it remains merely on the menu 那么那道菜就只能停留在菜单上，
and of no value. 毫无价值。
But whereas if you eat it, apply it, 但是如果你去吃，去行动，
go into it by yourself, 你自己深入去探索，
you will see that fear 你会发现恐惧
can absolutely psychologically come to an end, 绝对可以在心理上终结，
so the mind is free 这样头脑就解脱了
from this terrible burden man has carried. 人类一直背负的这可怕的重负。
Right? 对不对？
Then the next question is, 那么下一个问题是，
which is part of our life, which is pleasure. 快乐是什么，这也是我们生活的一部分。
Right? 对吗？
Are you afraid to tackle it? 对付这个问题，你们害怕吗？
Because for most of us pleasure is an extraordinarily important thing. 因为对我们大多数人来说，快乐是极其重要的一件事。
Pleasure of possession, 占有的快乐，
pleasure of achievement, 成就的快乐，
pleasure of fame, 名声的快乐，
pleasure of doing something skilfully, 娴熟地做某件事的快乐，
and so on - pleasure. 等等- 快乐。
Sexual, sensory, and intellectual. 性的，感官的，智力上的快乐。
A man who has a great deal of knowledge, 一个拥有大量知识的人，
he delights in that knowledge. 他以那些知识为乐。
But as we pointed out, 但是正如我们所指出的，
with that knowledge goes also ignorance, 知识与愚昧相伴而行，
because knowledge is never complete, 因为知识永远不是完备的，
but he forgets that part and only remembers 但是他忘了这点，只记得
the knowledge which he has acquired. 他已经获取的那些知识。
And in that there is great pleasure, 而其中有巨大的快乐，
- right? - - 对吗？-
sensory, sexual, 感官上的，性方面的，
romantic, sentimental, 浪漫的，多愁善感的，
intellectual, 智力上的，
having experiences, which are sensory. 拥有经验，感官经验。
So this whole combination of various elements 所以这各种各样的因素结合在一起
brings this extraordinary feeling of pleasure, right? 就产生了这种巨大的快乐感觉，对不对？
Why shouldn't we have pleasure? 我们为什么要有快乐呢？
You understand? 你们明白吗？
Religions throughout the world have said, 'Don't, 全世界的宗教都说，“不可以有快乐，
only have the pleasure to serve God.' 只能有服务上帝的快乐。”
You understand? 你们明白吗？
All your senses, sexual 你所有的感受，性方面的，
- all that must be dissipated, put away. - 那一切都必须被消除，抛弃。
This is what the organised religions throughout the world have said. 这就是全世界组织化的宗教所说的。
We are not saying that. 我们不是说这些。
We are saying, investigate it, 我们在说，去检视它，
why man, human being, 为什么人，人类，
demands, pursues this thing, pleasure. 想要，追求这件事情，快乐。
Why? Go on, sirs. 为什么？继续，先生们。
There is the pleasure, physical pleasure, sexual, 有各种快乐，身体上的快乐，性的，
seeing a lovely sunset, 看到美丽的落日，
seeing the beauty of a mountain, 看到山脉的壮丽，
the calm waters of a lovely lake, 美丽湖泊的平静水面，
to observe it. 观察到这些。
But having observed it, having seen it, 但是观察到了，看到了它，
and enjoyed it, 享受了，
the mind has a remembrance of that enjoyment 头脑就有了对那享受的记忆，
and pursues that enjoyment, right? 并追求那享受，对不对？
That is, the continuation of pleasure: 也就是，想继续那快乐：
having seen the sunset, 看过了落日，
taken delight in it, 享受了其中的快乐，
not end it, but remember it, 不把它终结，而是记住它，
and that demand of the previous pleasure to be continued. 并想要继续以前的快乐。
So thought 所以思想
- right, you are following? - - 对吗，你们跟上了吗？-
thought interferes with that moment of perception, 思想在看到的那一刻干涉进来，
then remembers it, 然后记住它，
then wants more of it. 然后想要更多的快乐。
You have seen all this - sex, you know all about it. 你看到了这一切 - 性，你知道它的一切。
The remembrance of it, the picture, the excitement, 对性的记忆，画面，兴奋，
the whole mechanism of thought operating, 思想运作的这整个机制，
and pursuing that. Right? 追求快乐。对吗？
Why does thought do this? 思想为什么这么做？
You are following my question? 你们跟上我的问题了吗？
Why does thought 思想为什么
take over an incident 抓取已经结束了的
that is over, 一个事件，
remember it, and pursue it? 记住它，并追求它？
The pursuit is the pleasure. 那追求就是快乐。
You are following this? 你们跟上这点了吗？
Why? 为什么？
Why does thought do this? 思想为什么这么做？
Is it part of our education, 这是不是我们教育的一部分，
part of our tradition, part of our habit? 我们传统的一部分，我们习惯的一部分？
Every man does this 每个人都这么做
- better include the woman, too, because otherwise... - 最好也包括女人，因为否则的话...
Every human being does this, why? 每个人都这么做，为什么？
Go into it, sirs, don't look at me. 深入进去，先生们，别看着我。
Why do you pursue pleasure? 你为什么追求快乐？
Is it that that creates isolation? 是不是正是它制造了孤立？
You are following this? 你们跟上这点了吗？
Is that what makes for the so-called individual? 是不是它造就了所谓的个体？
My pleasure, and it is private. 我的快乐，那是个人的。
All pleasure is private, 所有的快乐都是个人的，
unless you go to football, and all that kind of stuff. 除非你参加足球队，以及所有那类东西。
Pleasure is private. 快乐是个人的。
Is that one of the reasons 这是不是
why human beings 人类为什么
secretly pursue this pleasure? 偷偷追求快乐的原因之一？
Because it gives them importance to themselves? 因为这给他们自己赋予了重要性？
You are following all this? 这些你们都跟上了吗？
Therefore pleasure may be the cause 所以快乐也许是
of this tremendous isolation, 这巨大孤立的原因，
as a group, as a family, 作为一个团体，一个家庭，
as a tribe, as a nation. 一个部落，一个国家孤立起来。
I wonder if you see all this? 我想知道你们都明白了这点吗？
So when one sees the truth of it, 所以当你看到了其中的真相，
the truth, not the words, not the intellectual concept, 看到事实，而不是词语，也不是理智上的概念，
then will thought take over 那么思想还会抓取
and make it a remembrance? 并把它变成记忆吗？
You understand? 你们明白吗？
Or just see the sunset - finish. 或者只是看到落日- 结束了。
Experiment with this, you will see 去试验这些，你自己会
for yourself, if you do it, 发现的，如果你这么做的话，
that thought, as in the case of fear, 会发现思想，在恐惧这件事中，
is the origin, the beginning of this conflict, 是这种冲突的根源，起因，
both of fear and the pursuit of pleasure, right? 既是恐惧也是追求快乐的起因，对不对？
Then there is the question 那么接下来的问题是
- we are dealing with the whole of our life - - 我们是在面对我们的整个生命 -
then there is the question, 然后的问题就是，
why human beings throughout the world suffer. 为什么全世界的人类都受苦。
We are not talking about the physical suffering 我们说的不是身体上的痛苦
- that can be dealt with also, if the mind - 那些也能被处理，如果头脑
is not continually attached, 没有总是注重它自己，
always concerned with itself, you understand? 总是关心它自己的话，你们明白吗？
You have had a pain, disease, 你有过某种疼痛，疾病，
infirmity of some kind or other. 某种身体不健康或者别的什么。
Thought then becomes so concerned. 然后思想变得如此关心此事。
Right? 对不对？
And so it identifies itself with that, 于是就把自己与那病痛认同在一起，
and so the mind itself becomes crippled. 于是头脑本身就变得蹩脚了。
Right? 对不对？
So can the mind, thought, see the infirmity, 所以，头脑，思想能否看到这不健康，
the disease, the pain... Yes, you follow? 这疾病，疼痛...是的，你跟上了吗？
Try it, do it, you will find out. 试试，去做，你会发现的。
When you are sitting in the dentist's chair 当你坐在牙医的椅子上
- the speaker has done for four hours - - 讲话者坐过四个小时 -
when you sit down on the dentist's chair 当你坐在牙医的椅子上，
and the drill is going on, observe it. 牙钻在钻着，观察它。
You will see, find out. 你会明白的，去发现。
Or look out of the window and see the beauty of the tree, 或者望向窗外，看看树木的美，
so that the mind is capable of observing itself 这样头脑就能观察它自己，
with a detachment - you understand? 带着一种超脱- 你们明白吗？
Oh, you can't do all this. 噢，这些你都做不到。
So we are asking: 所以我们在问：
why do human beings throughout the world 全世界的人类为什么
suffer, accept suffering, and live with it? 都受苦，接受痛苦，并容忍下来？
There have been two wars, terrible. 已经有两次可怕的战争了。
Think of the tears that human beings have shed. 想想人类流过的眼泪。
And their children, their grandchildren will support war. 而他们的孩子，他们的孙辈还会支持战争。
You understand? 你们明白吗？
So sorrow doesn't teach man apparently. 所以显然悲伤并没有教会人们什么。
Right? 对不对？
They worship sorrow, the Christians do. 他们崇拜悲伤，基督教徒就这样。
The Hindus have different explanations for sorrow, 印度教徒对悲伤有不同的解释，
for what you have done in the past, past life, and so on. 因为你在过去，前世做过的事情，等等。
I won't go into all that. 我不会深入讲那些的。
So we are asking: what is sorrow? 所以我们在问：悲伤是什么？
And why man lives with sorrow? 人类为什么活在悲伤中？
You understand? 你们明白吗？
Find out, sirs, give your minds to this. 去弄清楚，先生们，在这件事上动动你们的脑子。
As you give your minds to sex, to jobs, to this or that, 就像你们把心思用在性，用在工作，这个或那个上一样，
give your mind and heart to find out 投入你的身心去发现
whether man can ever be free from sorrow. 人类究竟能否摆脱悲伤。
Is sorrow part of the egotistic attitude towards life? 悲伤是不是对于生活的那种自私态度的一部分？
That is, my son is dead, 也就是，我的儿子死了，
or my wife has run away, 或者我的妻子跑掉了，
or something, or other, 或者某件别的事情，
to which I am greatly attached, 我特别依赖的事情，
and it is taken away for various reasons, 由于各种原因被夺走了，
and I suffer. 于是我就痛苦。
There's grief, there're tears, there's antagonism 就有了悲伤，眼泪，对抗，
there's bitterness, cynicism. 有了痛苦，愤世嫉俗。
Why? You understand? 为什么？你们明白吗？
Is it I am so caught up 是不是因为我如此受困于
in my own problems, 我自己的问题中，
I am so self-centred, 我如此自我中心，
my son is me. 我的儿子就变成了我。
Right? 对吗？
Or my daughter is me. 或者我的女儿就是我。
I am attached. 我依附。
I hold on. 我执着。
And when that is gone, 而当那些都失去时，
there is a great sense of emptiness, 就有巨大的空虚感，
great sense of loneliness, 巨大的孤独感，
great sense of lack of relationship. 巨大的关系缺乏感。
Right? 对不对？
Is that the reason that one suffers? 这是人痛苦的原因吗？
That is, 也就是，
the son being taken away - death or whatever it is - 我的儿子被夺走了- 死了或者不管是什么 -
has revealed to me what I am: 这就向我揭露出了我是什么：
my loneliness, 我的寂寞，
my isolation, my lack of real relationship. 我的孤立，我缺乏真正的关系。
I thought I was related, 我认为我与别人有着关系，
but it is my son - you follow? 但那是我的儿子- 你明白吗？
So, the taking away of the son 所以，儿子的失去
reveals my condition. 就揭露出了我的境况。
Go carefully into this. 请用心深入进去。
And I suddenly realise 我突然意识到
my loneliness, 我的孤独，
my sense of loss, 我的失落感，
the deprivation of something 失去某样东西，
to which I am greatly attached. 我极度依恋的东西。
The death of the son has revealed to me, right? 儿子的死向我揭示出了这些，对不对？
But that revelation, 而这揭示，
an awareness of the self, of the 'me,' 一种对自我，对“我”的觉察，
has revealed before the incident. 在事件发生之前就可以揭示出来。
I wonder if you see this? Right? 我想知道你是否明白了这点？对吗？
You are seeing this? 你们看到这点了吗？
As we said at the beginning of the talk, 正如我们在讲话刚开始的时候所说的，
self-awareness. 自我觉察。
Self-awareness is to know one's self, one's attachments, 自我觉察就是知道一个人的自我，自己的依附，
one's loneliness, one's sense of isolation - all that, 自己的孤独，隔离感- 那一切，
to know the totality of oneself. 了解整个自己。
The incident of the son reveals that, right? 儿子的事件揭示了这些，对吗？
That is, reveals after the incident. 也就是，在事件发生之后才揭示出来。
But if there is self-awareness from the very beginning, 但是如果从一开始就有自我觉察，
taking away the son, the son dying, 那么失去儿子，儿子的死去，
is what? 那是什么？
It is no longer the sorrow 那就不会再是
which is brought about through attachment. 因为依恋产生的悲伤了。
Right, you have understood? 是吗，你们明白了？
My mind now accepts it. 现在我的头脑接受了这点。
It is no longer caught in self-pity, 它不再受困于自怜中，
in the struggle to be free from isolation, 受困于想要摆脱孤独的挣扎中，
taking comfort in a belief, or in this, or that. Right? 在信念中寻找安慰，这个或者那个。对吗？
So one sees sorrow exists 所以一个人看到了只要有自我
so long as the self is there. 就会有悲伤存在。
I wonder if you see this? 我想知道你是否明白了这点？
So, the total abandonment of the self 所以，对自我的彻底抛弃
is the ending of sorrow. 就是悲伤的终结。
Are you following all this? 这些你们都跟上了吗？
Will you abandon yourselves? 你们会抛弃自己吗？
No, sirs. 不会，先生们。
Therefore we worship sorrow, or run away from it. 所以我们膜拜悲伤，或者逃避它。
And also we should go together, 同样，我们也应该一起
investigate this whole question of death. 探究死亡的这整个问题。
Not just for the old people like us, 不只是为像我们这样的老人，
but also for everyone in the world 而且是为世界上的每个人
- young, old, or middle-aged - - 年轻的，年老的或者中年的 -
death is one of the most extraordinary things 死亡是生命中发生的
that happens in life. Right? 最非凡的事情之一。对不对？
What do you think of it? 对此你是怎么想的？
What is your instinctual response 你的直觉会怎样回应
to the word and to the fact? 这个词和这个事实？
What is death? 死亡是什么？
Death is an ending. 死亡是结束。
Right? 对吗？
Please follow this carefully. 请用心跟上这点。
Ending. 结束。
Ending voluntarily, 自动结束，
you can't argue with death, 你不能跟死亡讨价还价，
you can't say, 'Please, give me another week,' 你不能说，“请再给我一个星期，”
you can't discuss; it is there, finished. 你不能讨论；它就在那儿，结束了。
So, can you voluntarily end 所以，你能否自愿终结
your attachment, 你的依附，
which is death? 也就是自愿死去？
You understand? 你们明白吗？
Ending is something like death. 结束就像死亡一样。
The ending of a particular habit, 结束一个特定的习惯，
- not struggle, fight, wrangle - end it! - 没有挣扎，斗争，纠缠 - 终结它！
If you smoke, if you take drugs, if you drink, 如果你吸烟，如果你吸毒，如果你饮酒，
that is what is going to happen when you pop off! (Laughter) 当你猝死的时候那些事情自然会结束！（笑声）
So can we voluntarily end 所以我们能否自愿终结
- do you understand? - your experience, - 你们明白吗？-你的经验，
your opinions, your attitudes, 你的观点，你的态度，
your beliefs, your gods - end. 你的信仰，你的诸神 - 结束。
We are afraid to end. 我们害怕结束。
Right? 对不对？
To end anything voluntarily. 自愿结束任何事情。
If you say, 'What is there if I end?' 如果你说，“如果我结束了，那还剩什么？”
That is, then you are looking for a reward. 也就是说，那么你就是在寻求一个奖赏。
You consider then ending as a punishment. 你觉得结束是一种惩罚。
So, the ending being considered 所以，结束被当成了
as pain, 痛苦，
then you will naturally demand a reward. 于是你自然就想要一个奖赏。
If I give up, then what? 如果我放弃，那会如何？
You don't ask that of death. 你不会问死亡要这些的。
So, can you end and see in that very ending 所以，你能否终结，并从那终结本身
there is the beginning of something new? 看到有某样新事物开始了？
You understand? 你们明白吗？
That is, one ends attachment, 也就是，一个人终结了依附，
attachment to furniture, 对家具的依恋，
people, ideas, beliefs, gods 对人们，对想法，信念和众神的依附
- the whole thing, ends. - 这整件事情都结束。
And you end it voluntarily, because it is intelligent to end. 而你是自愿结束的，因为结束是智慧的。
Right? 对不对？
So in that ending a new... 所以在那结束中一件新的...
- this isn't a promise, you understand? - - 这不是一个承诺，你们明白吗？-
a new thing takes place. 一件新事物发生了。
Try it, sirs. 试一试，先生们。
That is, while living, 也就是，活着的时候，
inviting death, which is the ending. 邀请死亡，也就是邀请结束到来。
You understand? 你们明白吗？
Ending to one's incredible 结束你那惊人的
complex way of living. 复杂的生活方式。
So that the mind, 于是头脑，
because it has ended everything 因为它结束了所有事情
- you understand? - 你们明白吗？
Do it and you will discover it for yourself. 去这么做，你自己就会发现的。
Therefore it is always new. 所以头脑总是崭新的。
New in the sense - fresh. 新的意思是- 新鲜的。
You know, when you climb a mountain, 你知道，当你爬山时，
you have to leave all your furniture behind, 你得把你所有的家具留在身后，
all your problems, 还有你所有的问题，
because you can't carry all the furniture 因为你不能背着你收集来的所有家具
that you have collected up the hill. 爬上山去。
So you let go, 所以你放开它们，
and you'll discover for yourself 然后你自己就会发现
that there is a quality of mind, 头脑有了一种品质，
that being absolutely free, 彻底地自由，
is able to perceive that which is eternal. 能够窥见那永恒。
The word 'eternal' is not an idea, you follow? “永恒”这个词不是一个概念，你明白吗？
Eternal means out of time. 永恒意味着摆脱了时间。
Death is time. 死亡是时间。
I wonder if you see this? 我想知道你是否看到了这点？
So the mind that understands this extraordinary mystery 所以头脑了解到了这非凡的奥秘
- it is a mystery - - 这是个奥秘 -
because what we are clinging to 因为我们所紧抓的
is our problems, our furniture, our ideas 是我们的问题，我们的家具，我们的观念
- all that, we are clinging to that, - 那一切，我们紧紧抓住，
which is put together by time, 那是由时间拼凑成的，
and with the ending of that 而随着那一切的终结
there is something totally new dimension. 就有了某种全新维度的东西。
Now it's up to you. 现在这取决于你。
Right. 好了。
Right, sirs. 好了，先生们。
