So can you be free of attachment - not tomorrow or when you are on the deathbed, then of course it is very simple to be detached! (Laughter) You can't argue with death. But now living our daily life, to be free of every form of attachment without becoming isolated, which again breeds fear. I may detach myself from this and from everything else and suddenly feel I am lonely, the sense of emptiness, and being frightened of that emptiness begin again being attached, not to a person, but to some marvellous ideal.

因此，你能摆脱依恋吗？ —— 不是明天，或者当你躺在停尸房里的时候。 那时，当然就非常简单地摆脱了! (大笑) 你无法与死亡争辩。 但是现在，在我们日常的生命中， 摆脱任何依恋而不变得孤立，孤立也会滋养恐惧。 我可能使自己摆脱了对这个或对任何其它东西的依恋， 突然间，我感到寂寞，一阵空虚， 由于害怕那种空虚，又开始产生依恋 —— 不是依恋某个人，而是某些奇妙的理想。

All that, in every form of attachment brings fear. A man or a woman who really enquires and demands, challenges himself whether you can ever be free of fear, then we have to have a quick insight into the whole nature of attachment. Have you? as we are talking, exploring with each other, have your got this feeling, this insight, this immediate perception of the whole nature of attachment and its structure with all the complications involved in it, see it instantly.

所有那些，依恋的每一种形式都带来恐惧。 一个男人或一个女人，真切地调查和要求，挑战他自己， 你能永远地摆脱恐惧吗？ 那么，我们必须迅速地洞察依恋的整个性质。 你在做吗？当我们在讨论，在彼此探察的时候？ 你是否拥有这种感觉，这种洞察， 这种对依恋的整个性质、结构及其并发症的即刻感知， 立刻看见它。

And when you see it in all its totality it is finished. It doesn't mean you become callous. It doesn't mean you become isolated. On the contrary you are a free human being who is no longer held down by fear. Right? That is only one expression of fear. Perhaps the deepest expression of fear, of losing what you have. Actually you have nothing，but that is irrelevant.

当你看见它的整体，它结束了。 这不是意味着你变得铁石心肠，变得孤僻。 相反，你是一个自由人，不再被恐惧所掐住。对吗？ 那只是恐惧的一种表面症状。 或许，恐惧最深层的表现，是失去你所拥有的。 实际上，你什么都没有，尽管不相关。

So what is the root of all this fear? You see most of us are inclined to trim the branches of fear. Right? I am afraid of this thing therefore let me get rid of it, or let me go to somebody who will help me to be free of fear, of that particular expression of fear - the psychologist, the priest, the analyst, the latest gurus and all that business.

因此，一切恐惧的根源是什么？ 你看，我们大多数人倾向于修剪恐惧的枝桠。对吧？ 我害怕这个东西，因此让我把它处理掉， 或者我找别人来帮我摆脱恐惧， 恐惧的某种表现形式 —— 找心理医生、牧师、最流行的心灵导师，那一切的生意。

But we are not concerned with the trimming of the tree of fear but rather to uncover the root of fear so that when you see the root of it and have a depth of understanding of the root then if you have such an understanding, and this is an insight, then fear disappears completely, you are no longer afraid psychologically.

但我们不关心修剪恐惧的枝桠， 却要揭开恐惧的老底。 因此，当你看到它的老巢，并对这个巢穴有一个深入地理解， 那么，如果你有这么一个理解， 也就是这么一个洞察，那么恐惧彻底地消失， 你不再恐惧，在心理上。

Physically it is a different matter. Physically one must be careful, one must be rational, sane, unless you are extraordinarily neurotic then, that is a different matter. But physically one must be watchful of danger, as you would be watchful of a precipice, as you would be watchful of a dangerous animal and perhaps the human beings are becoming more and more dangerous than any animal. So one has to be watchful of human beings, the terrorists, the politicians - are there any politicians here? (Laughter) And very watchful of gurus (laughter) and so on and on and on. So one understands the watchfulness, the danger - physical.

在生理上，它是不同的事情。 在生理上，一个人必须小心，必须保持理性，清醒， 除非你有严重的神经症，那又另当别论。 但在生理上，一个人必须对危险保持警惕， 如同你对悬崖保持警惕， 如同你对危险的动物保持警惕， 或许，对于任何动物来说，人类正变得越来越危险。 因此，一个人必需对人类保持警惕，恐怖分子们， 政客们 —— 这里有政客吗？(大笑) 同时，对心灵导师们保持非常地警惕(克的表情很严肃，听众却大笑)，等等，等等。 因此，一个人理解这种警惕，这种危险 —— 在生理上的。

But what is the root of psychological fear? Please challenge, ask yourself. Don't accept my challenge. Ask yourself what is the root of all this. Don't say "I don't know" and just leave it like that, or draw some conclusion. If you do, it will prevent you from finding out the root of it.

然而在心理上，恐惧的根源是什么？请挑战，要求你自己， 别接受我的挑战。挑战你自己：这一切的根源是什么？ 别说“我不知道”就转身离开，放任不管，也不要划出某个定论。 如果你这么做，它就会阻碍你寻找它的巢穴。

If you say, "I really don't know what the root of fear is", then you start with humility. Then you say, 'I really don't know but I am going to find out'. But if you start with arrogance of saying 'I can solve it. I know, I have all the facts about fear', then you are starting with a conclusion, with a sense of hope - which doesn't mean you must be in despair to ask it, but if you are really deeply concerned with the nature and the structure of fear at its very depth, what is the root of fear?

如果你说：“我真的不知道恐惧的巢穴在哪里”， 那么，你谦卑地出发。 你说，“我真的不知道，但是我要去找出。” 如果你傲慢地开始， 说 “我能解决它。我知道，我有关于恐惧的所有事实”， 那么，你怀着一个结论出发，带着一种希望 —— 这并不是说你必须带着绝望去调查它， 但如果你真正地、深切地关心 恐惧的巢穴以及它深层的质地和结构， 什么是恐惧的源头？

Those of you who have read or heard the speaker before, don't say 'Yes, I know it'. That is a cheap trick. Because you have heard somebody tell you that, and that may be the truth but it is not yours, it is not the truth, it is somebody else's. There is no your truth or my truth, but if you accept a statement made by somebody like this person and say: 'Yes, I have heard that before but it hasn't got rid of my fear', then language is driving you. You understand? Language is driving you. Language is using you.

你们中的一部分人可能读过或听过我讲的话，别说“是的，我知道它。” 那是一个廉价的欺诈。 因为那是你从别人那里听到的，别人说的可能是事实， 但它不是你的，它不是真理，它是别人的。 不存在你的真理或我的真理， 但如果你接受来自于某人的一个陈述，比如这个人，并说： “是的，我以前听过，但是它并没有根除我的恐惧。” 那么，语言在驱使你，你理解吗？ 语言在鞭策你，语言在剥削你。

But if you are free of what you have heard before, but actually demand now as you are sitting there, to find out what is the essence, the root, the basis of all fear, then as you don't know, you come to it afresh, you come to it with a certain sense of curiosity to find out. But if you come to it already with some conclusion there is no possibility of your understanding the root of it.

但是，如果你从曾经听到的东西中解脱， 真正地要求，就在此刻，在你的立身之地， 去探索一切恐惧的本质、根源、基础， 那么，由于你不知道，你重新来到它的面前， 你走进去，带着某种好奇去找。 但是，如果你带着已有的某个结论， 就不可能理解它的根源。

So let's find out together, afresh, what is the root of this whole nature and the structure of fear. When you want to find out, if you have a motive, that is, 'I must be free of fear' - which is a motive, then that motive gives a direction to your enquiry. So the motive which gives a direction prevents you from enquiring. This is simple, isn't it?

因此，让我们一起找出，重头开始， 什么是恐惧的全部性质和整体框架？ 当你想去寻找的时候，如果你有一个动机，那就是，“我必须摆脱恐惧” —— 也就是一个动机，那么，那个动机给你的调查指出了一个方向。 因此，这个提供指向的动机阻碍着你，使你无法去调查。 这很简单，它不是吗？

If I have a motive in order to enquire into fear because I want to get rid of fear, then I have already given a direction to it. Right? Because my desire is to get rid of it, not to understand the nature and the structure and the depth of fear. I want to get rid of the word 'fear'. So the word 'fear' is driving us. You understand? Whereas if you look at it, if you are free of the word and say, 'What is this fear, which I have lived with for so long?'

如果我有一个去调查恐惧的动机，因为我想摆脱恐惧， 那么我就已经给它指定了一个方向。对吗？ 因为我的欲望是消除它， 而不是去理解恐惧的性质和结构，以及它的洞穴深处。 我想消除这个词‘恐惧’。 因此，‘恐惧’这个词在驱使我们。你理解吗？ 然而，要是你看着它，如果你摆脱那个词，并说， “这个恐惧是什么，与我相处了这么久，它究竟是什么？”

What is it? Is it time? - time being yesterday, today and tomorrow, sun setting, sun rising. Which is, is fear the result of time? Something happened which you are fearful of a year ago or yesterday and that fear of that incident remains, and that memory of that thing is called fear. You are following all this?

它是什么？是时间吗？ —— 时间即是昨天、今天、明天、日出、日落。 是哪一个，恐惧是时间的产物吗？ 一年前或昨天，某个令人恐怖的事物发生了， 对那个事件的恐惧被保存下来，对那个的回忆被称之为恐惧。 你跟上这一切了吗？

The memory of that incident which took place a year ago or yesterday has left a certain remembrance and that remembrance says there is fear. Right? So recollection of a word called fear we say, that is fear. Whereas we are trying to find out, being free of the word, what is the essence of it. Are you following all this? Is this getting too tiresome all this? Tant pis.

那是一个发生在一年前或昨天的事件，这个回忆 被作为一段记忆而保留，那段记忆说，有恐惧。对吗？ 因此，追忆那个被我们称之为‘恐惧’的词语时，那就是恐惧。 然而，我们在尝试找出，撕掉这个标签，它的本质是什么。 你跟上这一切了吗？ 这一切都太枯燥了吗？多么糟糕！

What is the root of it? I say to myself because I am a very serious person, and I have got plenty of energy, I must find it out because I don't want to live with fear. It is too absurd, too illogical, irrational.

它的根源是什么？我问我自己 因为我是一个很严肃的人，我有充沛的精力， 我必须找出它，因为我不想活在恐惧之中。 它真地很荒唐、很不合逻辑、不正常。

What is the essence of it? Is it time? It is partly that, time. And also is thought creating fear? You understand? So time, thought. I have understood more or less the nature of time - time externally, time inwardly, psychologically - I will be, I am not, I will be, or I should be, whereas I am not. The 'should be' is the movement of time. Right? I wonder if you are... This is important, you are following all this?

它的本质是什么？是时间吗？有一部分是那个，时间。 那么，思想制造出恐惧？你理解吗？因此时间、思想。 我或多或少地理解时间的这种性质 —— 有外在的时间， 有内在的、心理上的时间 —— 我会、我不是、我会，或者我应该是，尽管我还不是。 这种‘应该是’，就是时间上的推移。对吗？ 我怀疑你是否…… 这是重点，你跟上这一切了吗？

It is a nice morning and I hope you are enjoying this too. I hope you are having a pleasant, happy time in this enquiry, as you would have a pleasant time sitting on the lawn and looking at the trees and the clouds and the warm sunshine.

这是一个美好的早晨，我希望你也正在享受这。 我希望你拥有一段愉快的、高兴的时间，在这个调查中， 如同你会拥有一段愉快的时间， 坐在这草坪上，赏树、赏云、享受温暖的阳光。

So what is thought then? I have understood the nature of time. Now I want to understand if thought is responsible for fear. I don't know but I am going to find out. If thought is responsible, I must understand the whole nature of thought.

那么，什么是思想？我已经理解了时间的性质。 现在我想理解，思想是否对恐惧负有责任。 我不知道，但我要找出来。 如果思想负有责任，我必须理解思想的整个性质。

What is thinking? Thinking is the response of memory. Right? Obviously. If you had no memory at all, you wouldn't think. But thinking has become very important for us.

什么是思考？思考是记忆的回应。对吗？ 很明显。如果你根本没有记忆，你就不可能思考。 但是对于我们来说，思考已经变得非常的重要。

We apply thinking to everything we do. Is love a remembrance, a thought? I am not talking of sexual love, sensation, the sensuous love. I won't even call that love, it is sensation. Is love sensation? Is love a remembrance? And is thought love? You understand, I am asking all this.

我们每做一件事情都会思考。爱是一个记忆吗、一个思想吗？ 我不是说性爱、感觉、感官上的爱。 我甚至不会把那个称之为‘爱’。它是感觉。 爱是感觉吗？ 爱是一段记忆吗？ 思想是爱吗？ 你理解吗？我正在问这一切。

And what is the nature of thought? Very simply, it is based on the accumulation of knowledge gathered through experience of millennia, living, which is stored up in the brain - I am not a brain specialist, you can watch yourself - in the brain and the memory responds to a challenge. Now I am challenging myself what is thinking? And so it says, 'Memory, of course'. So is memory responsible for fear?

思想的性质是什么？ 很简单，它基于知识上的累积， 那是数千年生活中的经历，被储存在大脑中 —— 我不是一位研究大脑的专家，你能观察你自己 —— 就在大脑里，这个记忆在对挑战作出回应。 现在我挑战我自己：什么是思考？ 因而它回答到：“记忆，当然是。” 因此，记忆对恐惧负有责任吗？

I have been hurt physically last year, I remember that and I am afraid it might come back again, the disease, or the pain, or whatever it is. That is, thought based on an experience of last year's or yesterday's pain, remembering it and being frightened of it - that it mustn't happen again.

去年，我身体上受到了伤害，我想起了那， 我害怕它可能会再次发生，这种疾病或痛苦，无论它是什么， 那就是，思想基于一个去年或昨天的痛苦经历， 回想起它，由此而产生出恐惧 —— 它一定不能再次发生！

All our action, all our existence, is based on thought. I don't know if you have realised this extraordinary fact - everything that we do is based on thought.

我们的一切行为，我们的整个存在，都是基于思想。 我不知道你是否觉察到这个非凡的事实 —— 我们所做的每一件事情，都是基于思想。

There is no spontaneity, that is quite a different existence, to be spontaneous. To have that spontaneity one must understand the nature of thought which has conditioned our brain, our whole mental outlook, our activity. When there is an understanding, immediate insight into this, then there is spontaneity, there is freedom. But that is quite a different matter.

这不是自发性，那是一个相当不同的存在，自发性。 要有那种自发性，一个人必须理解思想的这种性质 —— 是它在限制我们的大脑、我们的整个心理视野，我们的活动。 当有了一个理解，迅速洞察到这个， 那么，就有自发性、自由。 但那是一个相当不同的事情。

So we are asking - time, I see is partly responsible. Thought is also responsible. Is time thought? Or thought is time? You understand? They are not time and thought, separate. There is only thought which creates psychological time. Right? And therefore having gone into the depth of it, understood it, not intellectually, verbally but actually seen for oneself the nature of thinking, then one realises thought is basically responsible for fear.

因此我们问 —— 时间，我看到它负有一部分责任。思想也负有责任。 时间是思想？或者说，思想是时间？你理解吗？ 它们不是时间和思想，分开的。 正是思想制造出心理上的时间。对吗？ 因此，走到这样的一个深处，理解它， 不是理智上地，口头上地，而是一个人亲自去真切地看见思考的这种性质， 那么，一个人觉察到：思想对恐惧负有根本的责任。

Then one says, 'How can then I stop thinking?' - which is the most absurd question. You see, that is part of the trick of what the gurus have brought. Which is meditate, try to control thought, stop thought. Have you ever tried to stop thinking? If you have you will find out that the person who says 'I must stop thinking' - the entity that says that, is also part of thought. He is playing a trick upon itself.

那么，一个人说: “我能停止思考吗？” —— 这是一个最荒唐的问题。 你看，那是心灵导师们带来的伎俩之一， 被称之为‘冥想’，尝试控制思想，停止思想。 你尝试过停止思考吗？你如果试过， 你会发现，那个说‘我必须停止思考’的人， —— 那个说这句话的实体，也是思想的一部分。 他在与它自己戏耍。

So if you see time is thought, time is movement, movement from yesterday, today, tomorrow. And also thought is a movement - movement based on past memories, past experiences, past knowledge - knowledge is always the past. So thought is basically responsible for fear. You understand?

因此，如果你看见时间是思考， 时间是移动，从昨天到今天、明天的移动。 同样，思想是一种移动 —— 基于过去的记忆，过去的经历和过去的知识 —— 知识总是这个过去。 因此思想对恐惧负有根本的责任。 你理解吗？

Now is the word 'fear', fear? You understand? Is the word 'fear', actual fear? Or the word is not that thing. Are you getting all too tired? You understand my question?

现在，‘恐惧’这个词，是恐惧吗？ 你理解吗？‘恐惧’这个词，是真正的恐惧吗？或者，这个词不是那个东西？ 你们都已经很厌倦了吗？你理解我的问题吗？

Is the word different from the thing? Or is the word creating that thing, fear? Then the word is driving you and the word is creating the fear. Or is there fear independent of the word? Which is, the word is not the thing. Right? You understand? So have you separated the word from the thing? You understand?

这个词不同于它所描述的这个东西吗？ 或者，这个词创造了那个东西 —— 恐惧？ 那就意味着：这个词在驱使你，这个词在制造这种恐惧。 或者，有脱离这个词语的恐惧吗？ 也就是说，这个词不是这个东西。对吗？你理解吗？ 因此，你是否把这个词和这个东西分开吗？你理解吗？

The tent, the marquee, the word, is not that. Right? So when you look at it, can you separate the word from the thing? You understand my question?

这个帐篷(用手指着帐篷)，这顶帐篷，这个词不是那顶帐篷。对吗？ 因此，当你看它的时候，你能把这个东西与这个词分开吗？ 你理解我的问题吗？

So have you separated the word from the reaction, which you call fear? So which means, are you aware that you are caught in the network of words? And therefore the words are driving you. So can you look at the thing without the word which means look at that thing without naming it, which becomes the word. I wonder if you understand all this!

因此，你能把‘恐惧’这个词与你称之为‘恐惧’的这种反应分开吗？ 这就是说，你是否觉察到，你自身陷入了词语的网罟之中？ 因此，这些词语在驱策你。 因此你能不使用这个词语而看这个东西吗？ 也就是说，在看那个东西的时候，不命名它，不把它变成词语。 我怀疑你是否理解这一切！

Look, this requires great alertness, great awareness, of your observation. it isn't just accepting, 'Yes, I can separate the word, this and that' - play around. But actually to see that you are caught, your observation is through a word, and therefore the word becomes all important.

瞧，在你的观察中，需要有很大的警觉、巨大的觉知。 不仅仅是去接受，“是的，我能区分这个词语，这个和那个。” —— 转圈圈，做文字游戏。 而是真实地去看：你被套牢了，你的观察是通过一个词， 而这个词变成了一切的重心。

So in realising that you say, all right, I will separate the word, put it away, let me look at the thing itself - not with the word interfering with it, the word with all its connotations, its contents. Let me look at that thing. Do you understand?

因此，当你觉察到那，你说，好的，我会撇开这个词，把它放在一边， 让我看这个东西本身 —— 不用这个词和其中内容去干涉它。 让我看那个东西。你理解吗？

I am expending a lot of energy, I hope you are too. So, can you look at fear, the word, the actual sensation without the word? Or the word is creating the sensation? The name "fear" is creating that. You understand?

我正在耗费大量的能量，我希望你也是。 因此，你能去看恐惧，这个词语，撕掉这个词语的这种真实的感觉吗？ 或者这个词语创造出这种感觉？ 这个名叫‘恐惧’的词语，创造出那种感觉？ 你理解吗？

You can look at the marquee, the word and the fact, the tent, differently, you can separate it and say, 'Yes, I can look at it without the word. I can see the lines, I can see the posts, without the word'. But to do that psychologically is much more... one has to be extraordinarily alert. To be so deeply aware of the meaning, the word and the thing.

你能看到这个帐篷，这个词和这个实物，帐篷，是不同的。 你可以分辨它，并说： “是的，我不用‘帐篷’这个词就能看见这顶帐篷。 我能看到它的骨架，它的柱子，而不用词语。” 但是，在心理层面上那样做，需要更多的…… 一个人必须保持极大地警醒。 要深刻地觉察这个含义，这个词语和这种东西。

Now if you are, then the thing you are looking at without the word, is it fear? You understand what I am trying to say? The reaction which you have named as fear, if you don't name it, is that fear, is there fear? You have come to that after investigating, understanding time and thought. Thought is time because both are movement. Time is movement. Thought is movement. So they are not two separate things.

现在，如果你意识到，那么撇开词语，看这个东西，它是恐惧吗？ 你理解我正在尝试表述什么吗？ 这种曾经被你命名为‘恐惧’的反应，如果你不去命名它，那还是恐惧吗？还有恐惧吗？ 经过这一路的探索，理解了时间与思想，你已经到了那一点。 思想是时间，因为两者都是移动。 时间是移动，思想是移动，因此它们不是两个分开的东西。

Thought creates psychological time. So thought has created the word. The original man or the ape or the aborigine, primate says 'I am afraid' - fear has gone - you follow? - right down to us - you follow?

思想创造出心理上的时间。所以思想创造出这个词。 这个原始人，或者这个猿人，或者土著民说： “我恐惧” —— 恐惧传递下来 —— 你跟上了吗？ —— 刚好落到我们这儿 —— 你跟上了吗？

And now we are asking separate the two, the word and the sensation, the reaction and look at it, observe the reaction without the word. Now when you observe the reaction, is the observer different from the reaction? You understand? Or they are both the same, the observer is the observed, the reaction is the observer? Right?

现在我们问: 分开这两者，这个词语和这种感受、这种条件反射，看它， 抛开词语，观察这个反应。 现在，当你观察这个反应，这个观察者不同于这个反应吗？ 你理解吗？或者，两者是相同的， 这个观察者是这个被看的，这个反应是这位观察者？对吗？

I see you don't understand, some of you. You have been angry, is that anger different from you? You are only aware of that anger at the moment of anger you are not, but a second or a minute later you say, 'I have been angry'. You have separated yourself from that thing called anger and so there is a division.

我看你们没理解，你们中的某些人。 你曾经愤怒，那个愤怒与你不同吗？ 你觉察到那种愤怒，就在愤怒的那一刹，你不存在， 但是，一秒种或一分钟之后，你说，“我愤怒了。” 你已经把你自己从那个被称之为‘愤怒’的事物中割裂了，因此有一条分界。

Similarly, (laughs) is the reaction which you called fear different from you? Obviously it is not. So you and that reaction are the same. When you realise that, you don't fight it, you are that. Right? I wonder if you see it.

类似地，(克无奈地笑笑) 你称之为‘恐惧’的反应，与你不同吗？ 很明显，没有区别。 因此，你与那个反应是同一个东西。 当你意识到那，你不打它，你就是那，对吗？ 我怀疑你是否看见它。

Then a totally different action takes place, which is, before, you have used positive action with regard to fear, say, "I must not be afraid, I will deny it, I'll control it, I must do this and that about it, go to a psychologist" - you know, all the rest of it. Now when you realise, when there is the fact - not realise - when there is the fact that you are the reaction, there is no you separate from that reaction. Then you can't do anything, can you?

那么，产生出一种完全不同的行动。那就是， 以前，你用主动的行为去处理恐惧，说， “我一定不能害怕，我会拒绝它，我会控制它， 我必须这么做，那么做，找一位心理专家” —— 你知道这一切以及其余的。 现在，当你觉察到，当这个事实 —— 不是觉察到 —— 而是这个事实：你就是这个反应， 不存在与这个反应分开的那位‘你’。 那么，你什么也做不了，不是吗？

I wonder if you realise, you can't do anything. Therefore a negation, a negative, a non-positive observation is the ending of fear. Right?

我怀疑你是否觉察到了，你无法做任何事情。 因此，一种被动，一个否定性的、一个非主动性的观察，即是恐惧的尽头。对吗？

K: What time is it? Q: One o'clock. K: Forgive me for talking an hour and a half, I didn't realise it. I hope you aren't bored, you aren't stiff sitting in the same position. Q: Don't be afraid. We enjoyed it. (Laughter) K: Good. We will meet tomorrow again. Audience: Thank you. (Clapping) K: Please don't clap. It isn't worth it.

克里希那穆提: 几点了？ 听众: 1点。 克里希那穆提: (惊讶的表情) 原谅我讲了一个半小时，我没有觉察到它。 我希望你没有感到厌烦。你没有呆板地以固定的姿势坐着。 听众: 别担心，我们享受它(笑声)。 克里希那穆提: 好的。我们明天见。 听众: 谢谢你。(鼓掌) 克里希那穆提: 请不要鼓掌，它不值得它。