And we should also talk over together this morning, I think, about freedom whether man or woman - when I use the word 'man' I include the woman, I hope you don't mind, the Women's Lib. It seems to one, as one observes in the world, in our daily life, freedom is becoming less and less. More and more restrictive we are becoming, our actions are limited, our outlooks are very narrow, or bitter, cynical, or very, very hopeful, and we never seem to be free from our own daily conflict and misery, completely free from all the travail of life.

今天早上，我们也应该一起探讨这， 我想，关于自由，不论男女 —— 当我使用'他'这个词语的时候，也包含了'她'，我希望你们别介意，女权解放联盟的朋友们。 对于一个人，它似乎是，正如一个人在这个世界以及我们的日常生活中所见到的， 自由变得越来越稀薄。 我们变得越来越拘束，我们的行动受限， 我们的视野非常狭隘，要么尖酸刻薄，要么期期艾艾， 而我们似乎从没有自由，我们困在日常生活的冲突与悲苦里， 从来都不曾从生命中所有的辛劳中彻底地解脱。

And I think we should talk over together this question of freedom. Of course in the totalitarian states there is no freedom. Here in the western world and the eastern world, partly, there is somewhat more freedom - freedom to change your job, freedom to travel, to say what you like, to think what you like, express what you like, write what you like. But even this freedom that one has is becoming more and more mechanical, it is no longer freedom.

我想，我们应该一同探讨‘自由’这个问题。 当然，在极权主义国家里，没有自由。 在这个西方世界和某些东方世界，存在着几分更多的自由 —— 自由地换你的工作，自由地旅行，说你想说的话， 思考你所喜欢的，表达你所喜欢的，写你喜欢的东西。 但是，甚至一个人所拥有的这些自由，也变得越来越机械化，也不再是自由了。

So I think we should, if you are at all serious, go into this question rather deeply, that is if you are willing. The Churches, the religions have tried to dominate our thinking the Catholic church in the past tortured people for their belief, burnt them, excommunicated them, and even now excommunication is a form of threat for those who are Catholics.

因此，我想我们应该，如果你是非常地严肃， 相当深邃地进入这个问题，如果你愿意。 这些教会，这些宗教试图支配我们的思想 —— 天主教曾经对异教徒严刑拷打， 用火烧他们，放逐他们，甚至在今天， 对天主教徒来说，放逐依然是一种威胁的手段。

Which is exactly the same thing that is happening in the totalitarian states - control of your mind, your thoughts, your behaviour, your action. They are more concerned with the control of the mind, control of thought, and anyone who dissents from that, disagrees, is banished away, or tortured, or sent to mental hospitals and so on. Exactly the same thing as the past Catholic world has done. Now they are doing it in the so-called political, economic states.

同样的东西精准地发生在极权主义国家中， —— 控制你的头脑，你的思想，你的行为，你的动作。 他们更关心对这颗脑袋的控制，对思想的管控， 任何一个持异议的、持有不同观念的人 被流放，被折磨，被送往精神病院等等。 与曾经的天主教的作风一模一样。 如今，他们正在所谓的政治、经济独立的国家里，这么干。

So freedom is something that we have to find out what it means and whether it is possible for us to be free, not only inwardly, deeply, whether it is at all possible inwardly, psychologically, inside the skin as it were, but also to express ourselves correctly, truly, accurately. Then perhaps we will understand what freedom is.

因此，我们必须找出自由的含义， 我们有没有可能自由 —— 不仅仅是内在的、深层的， 在所有的内在、心理、肌肤之下， 同时，也能正确地、真实地、精准地表现我们自己。 那么，也许我们会理解什么是自由。

Is freedom the opposite of slavery? Is freedom the opposite of prison, of bondage, of repression? Is freedom to do what you like? Please, as we said the other day, we have been talking over together, the speaker is only expressing verbally what we are all questioning, therefore you are not listening to the speaker but listening to the questions which you are putting for yourself, therefore the speaker is not here.

自由是奴役的反面吗？ 自由是监禁、束缚、压抑的对立面吗？ 自由是做你喜欢做的事情吗？ 乞求你，正如我们前几天说的，我们在一同探讨， 讲话人只是在用言词表述我们在调查的一切问题， 因此，你不是在听讲， 你是在听这些问题，这些问题被你拿在你的手上， 因此，讲话人不在这里。

Is freedom the opposite of non-freedom? And so is there an opposite at all? You understand? That is, if we move away from the bad to the good and think that is freedom, the good being the freedom - if we accept the good, which we can go into presently, what is the good, and the bad. Is the good, the goodness the opposite of that which is not good, which is evil, which is bad?

自由是‘非自由’的反面吗？自由到底有没有一个对立面？ 你理解吗？那意味着如：果我们走偏了，就从坏的一边走到好的一边，并认为那就是自由， 好的一边就是自由 —— 如果我们接受这个‘好’， 我们现在就能走过去， 什么是‘好’，‘坏’又是什么？ 这个‘好’，这个好的反面是不好，是邪恶，是坏吗？

If there are opposites then there is a conflict. If I am not good, I will try to be good. I will make every effort to be good, that is if I am somewhat conscious, somewhat sane, not too neurotic.

如果存在对立面，那么就存在冲突。 如果我不好，我会尝试变好。 我会尽一切的努力去尝试变好，只要我还有点脑子，还有点理智，还不是太神经质。

So we are asking is freedom the opposite of anything? Or if freedom has an opposite then is it freedom? Please enquire together in this matter. That is, any opposite, the good and the bad, the opposite of the bad which is the good, the good has in it the roots of the bad. Go into it please. Consider it together.

因此我们问：自由是任何一个东西的对立面吗？ 或者，如果自由有一个对立面，那么，它是自由吗？请求你，让我们一起进入这个问题。 那就是，任何的对立面：这个‘好’与这个‘坏’，坏的反面也就是好， 在这个‘好’的里面，有这个‘坏’的根基。 进入它的里面，拜托了。一起来考虑它。

If I am jealous, envious, the opposite of jealousy is a state of mind which is not jealous - a state of feeling. But if it is the opposite of jealousy, that opposite has in it its own opposite. Do we see this? Because we want to go this morning into the question of what is love, whether such a thing exists at all. Or is it merely sensation which we call love. So to understand the full significance and the nature and the beauty of that word which we use as love, we must understand what is the conflict between the opposites?

如果我羡慕，我嫉妒， 羡慕的反面就是不羡慕 —— 一种感觉。 但是，如果它是羡慕的反面，那个反面就在它的身上，它拥有它自身的反面。 我们看到了这一点吗？ 因为今天早上，我们想进入这个问题： 什么是爱？到底有没有这个东西？ 或者它只是感觉，被我们叫作‘爱’。 因此，要理解它全部含义和性质，以及那个词的美， 那个被我们称之为‘爱’的词，我们必须理解：什么是矛盾，什么是对立面之间的冲突？

Whether this conflict is illusory, in that illusion we are caught, which has become a habit, or there is only 'what is' and therefore there is no opposite to it. I hope this is not becoming too intellectual, is it? Or too verbal, or too nonsensical.

这种冲突是幻觉吗？ 我们是否陷进去了，被幻觉所抓捕，并成为了我们的习惯？ 或者，唯有什么，因此，没有它的对立面。 我希望这个表述没有变得太理智化，它是吗？ 或者都是些口水话，是纯粹的无稽之谈？

Because as long as we live in opposites jealousy and non-jealousy, the good and the bad, the ignorant and the enlightened, there must be this constant conflict in duality. Of course there is duality man, woman, light and shade, dark, light and darkness, morning and evening and so on. But psychologically, inwardly, we are asking, whether there is an opposite at all.

因为，只要我们活在对立面之间： 嫉妒与不嫉妒，好与坏，愚昧与觉悟之间， 就必定有持续性的冲突。 当然，存在着两面性： 男与女，光与影，明与暗，早与晚，等等。 但是在心理，在里面，我们问：里面有任何一个反面吗？

Is goodness the outcome of that which is bad? If it is the outcome of that which is bad, evil - I don't like to use the word 'evil', because that is so appallingly misused, as is every other word in the English language - if goodness is the opposite of the bad then that very goodness is the outcome of the bad, therefore it is not goodness. Right?

‘好’是‘坏’的产物吗？ 如果它是从那个坏，邪恶 —— 我不喜欢用这个词语‘邪恶’，因为那个词被极端地滥用了， 正如在英语中的其它单词一样 —— 如果‘好’是这个‘坏’的反面， 那么，那个所谓的‘好’，就是这个‘坏’的产物，因此它就不是好。对吗？

Do we see in ourselves, not as an idea, as a conclusion, as something somebody has suggested to you, but actually do we see anything born out of an opposite must contain its own opposite? Right? So if that is so, then there is only 'what is', which has no opposite. Right? Is somebody meeting me? We are meeting each other?

在我们自身中，我们看见了吗？ 不是作为一个观念，作为一个结论，作为某人塞给你的某个东西， 而是真实地，我们看见任何一个从反面冒出来的东西，必定包含它自身的反面？是吗？ 因此，如果是那样，那么就只剩下‘什么是’，那个没有对立者的存在。对吗？ 有人看到我吗？我们彼此碰面了吗？

So as long as we have an opposite there cannot be freedom. Goodness is totally unrelated to that which is evil, which is bad - in quotes 'bad'. As long as we are violent, to have the opposite which is non-violent, creates a conflict, and the non-violence is born out of violence. The idea of non-violence is the outcome of being aggressive, abrasive, anger and so on. So there is only violence, not its opposite. Isn't it? Then we can deal with violence.

因此，只要我们有一个对立，就不可能自由。 好与那个称之为‘邪恶’或‘坏’的东西完全无关 —— 打了引号的‘坏’。 只要我们是暴力的， 设定一个‘非暴力’的状态，就创造出一个冲突。 那个‘非暴力’，诞生于暴力。 ‘非暴力’的观念，是出于侵略、摩擦、愤怒等等。 因此，只有暴力，没有它的反面。不是吗？ 那么，我们就能处理暴力。

As long as we have an opposite, then we are trying to achieve the opposite. I wonder if you see? So, is freedom the opposite of non-freedom? Or freedom has nothing whatsoever to do with its opposite? Please we have to understand this very carefully because we are going to go into something, which is is love the opposite of hate, the opposite of jealousy, the opposite of sensation? So as long as we are living in this habit of opposites, which we are - I must, I must not, I am, I shall be, I have been and in the future something will take place - all this is the activity, the movement of the opposites. Right sir? Do we... May we go on?

只要我们有一个对立的东西，那么我们就在尝试到达这个东西的反面。 我怀疑你是否看见了？所以，自由是非自由的对立面吗？ 或者，自由与它的对立面没有任何的关联？ 请注意，我们必须仔细地理解这一点， 因为我们马上要进入某个东西，也就是， 爱是恨的反面吗？是嫉妒的反面吗？是感觉的反面吗？ 因此，只要我们活在这个相互对立的习惯之内，我们就是 —— 我必须、我不能；我是、我应该是； 我已经成了这样、在未来会变成那样 —— 这一切都是这种活动，这种对立面之间的移动。 对吗，先生？我们…… 我们可以继续吗？

So we are asking - is freedom totally unrelated to that which we call non-freedom? If it is, then how is that freedom to be lived, understood and acted, from which action takes place? We have always acted from the opposites. Right? I am in prison and I must be free of it. I must get out. I am in bondage to a habit, psychologically as well as physiologically, and I must be free of it to become something else. Right? So we are caught in the habit of this everlasting corridor of opposites and so there is never an ending to conflict, to struggle, to be this and not that.

因此我们问 —— 自由完全地无关于那个我们称之为‘非自由’的东西吗？ 如果它是， 那么，在那自由中，如何生活，如何理解和实施它，并从中产生出行动？ 我们总是从对立面下手，对吗？ 我进了监狱，我必须从中解脱，我必须出去。 我染上了一个习惯，心理上和生理上的， 我必须摆脱它，成为其它样子的人。对吗？ 因此，我们被困于习惯中，折返于对立面之中的无尽的通道中。 因此，有永无止歇的冲突、挣扎、想成为这个和不想成为那个。

I think this is fairly clear. Can we go on from there? You are not listening to me, you are discovering this for yourself. If you are, it has significance, meaning and can be lived daily, but if you are merely accepting the idea of it from another, from the speaker, then you are merely living in the world of ideas, and therefore the opposites remain.

我想这一点已经相当地清晰。我们能从这儿继续吗？ 你不是在听我，你发现你内在的这些。 如果你发现了它，它就有重要性，有意义，并能在日常生活中落脚， 但是，如果你只是接受这个观念，这个来自于他人的，来自于陈述者的言词， 那么，你只是活在观念的世界中，因此这种对立面依然挺立。

The word 'idea' - the root meaning of it, from Greek and so on, is to observe. See what we have made of that word! Just to observe, and not conclude, or make an abstraction from what you have observed into an idea. So we are caught in ideas and we never observe. If we do observe, we make an abstraction of it into an idea.

这个词语‘观念’ —— 它的词根来源自于希腊语，其含义是‘观察’。 你看，我们对这个词语做了些什么! 只是去看， 而不是下定论，把你的所见抽象成一个观念。 因此，我们被困在各种观念里，却从不观看 —— 如果我们观察，我们就把它抽象成一个观念。

So we are saying - freedom is unconnected with bondage, whether it is the bondage of habit - physical or psychological - the bondage of attachment and so on. So there is only freedom, not its opposite. If we understand the truth of it, then we will deal only with 'what is', and not with 'what should be', which is its opposite. Have you got it? Are we meeting each other somewhere? Right? Q: Yes. K: May we go on? Q: Yes.

因此我们说 —— 自由无关于束缚， 不管它是哪一种习惯性的束缚 —— 生理上或心理上的 —— 依恋性的束缚等等。 因此，只有自由，没有它的对立面。 如果我们理解它的真实性， 那么我们只处理‘什么是’， 而不处理‘什么要发生’，也就是它的各种各样的对立面。你抓到它了吗？ 我们相互碰面了吗？对吗？ 听众：是的。 克：我们继续？ 听众：是的。

K: So if that is very clear, that there is only the fact, the 'what is' and there is no opposite to 'what is'. See, if you understand that basically, the truth of it, you are dealing with facts, unemotionally, unsentimentally, then you can do something. The fact itself will do something. But as long as we move away from the fact, the fact and the opposite will continue. You've understood?

因此，如果那是相当清明的，那就只剩下事实 —— 这个‘什么是’，而没有‘什么是’的对立面。 看，如果你从根本上理解到那一点，它的真实性， 你就在与事实打交道，不带情绪化，没有多愁善感， 那你能做某些事。这个事实本身会做某些事情。 但是，只要我们离开这个事实，这个事实和它的对立面会继续。 你已经理解了？

So we are asking now if that is clear, not because somebody said so, because you have discovered this for yourself, fundamentally, it is yours, not mine. Then we can proceed to enquire into this whole question, which is very complex: what is love? If we are sentimental, romantic and imaginative and Raphaelites and mid-Victorians, then we will never even put that question.

所以我们现在问：如果那是清晰的，不是因为某人那样说， 而是你已经亲自发现了它，从根本上讲，它是你的，不是我的。 那么，我们能进去调查这整个问题，这很是复杂的：什么是爱？ 如果我们多愁善感，罗曼蒂克，富于幻想，文艺化， 那么我们绝不会问自己那个问题。

But if we put aside all sentiment, all emotional response to that word, or having any conclusions about that word, then we can proceed sanely, healthily rationally into this question of what is love. Do you understand? Right? So first of all are we approaching the question without a motive, without sentiment, without prejudice? Because the approach matters enormously, rather than the object itself. Right? Do we meet this? Am I putting you all to sleep or what... (Laughter)

但是，如果我们扔掉从那个词语中激发出的一切情感、情绪化的反应，扔掉对那个词所作出的任何判断， 那么我们就能正常地、健康地、理智地进入这个问题：什么是爱？ 你理解吗？对吗？因此，首先， 我们能接近这个问题，不带一丝的动机、一丝的情绪波动、一丁点的偏见吗？ 因为着手处理问题的开端，是超级重要的，甚至比问题本身还重要。对吗？ 我们看到这一点了吗？我把你们都催眠了吗，还是……？(笑)

So do we know how we approach this question? Are we aware of our approach to it? We say, 'Yes, I know what love is,' and therefore you have stopped enquiring. So, as we said, the approach to the problem is more important than the problem itself. Don't make it into a slogan or a clichʬ then you have lost it. So are we clear how we approach this question? If the approach is correct, accurate, in the sense there is no personal conclusion, or opinion, or experience, then you are approaching it afresh, then you are approaching it with a sense of deep enquiry.

因此，我们知道怎样接入这个问题吗？我们意识到我们正在接近它吗？ 我们说，“是的，我知道什么是爱”，因此你停止了调查。 所以，我们说，接入这个问题，比问题本身更重要。 不要把这句话当作口号或者陈词滥调，那么你就失去了它。 因此，我们清楚我们怎样接入这个问题的方式吗？ 如果这种接入方式是正确的，精准的， 一种没有私下的结论，或观点，或体验的感觉， 那么，你清新地接入它；那么，你进入它，具有一种深入调查的感觉。

So we are saying what is love? Theologians have written volumes about it. The priests throughout the world have given a significance to it. Every man and woman throughout the world gives a specific meaning to it. If they are sensual, they give that meaning and so on, so on, so on.

因此，我们说：什么是爱？神学家写了很多卷关于它的书籍。 整个世界的牧师们都赋予它意义。 这个世界上每一个的男人和女人赋予它特殊的含义。 如果他们是感官享乐型的，他们就给出那个含义，或者其它类似的情形。

So being aware how we approach it, openly, freely, without any motive, then the door is open to perceive what it is. Right? We close the door to perception if we come to it with an opinion, with some conclusion, with our own personal little experience. We have closed the door and there is nothing to... you can't investigate, but if you come to it openly, freely, eagerly to find out, then the door opens, you can look through - all right? Please, are we doing this? Because I think this may solve all our human problems.

因此，意识到我们怎样接近它，敞开地、自由地、没有任何的动机， 那么这扇门开启了，可以感知到它是什么。对吗？ 如果我们在接近它的时候，带着某个观念、结论，或者我们私人的有限的体验， 这扇门就被我们关闭，无法进入。 我们关上了这扇门，就没了…… 你不能调查。 但是，如果你来到它这儿，敞开地、自由地、热切地找， 那么这扇门打开了，你能看到，对吧？ 亲，我们在做吗？ 因为，我认为这可以解决我们人类的一切问题。

The approach and what is love. In the mechanistic world it doesn't exist. To the totalitarian people, that word is probably an abomination - they only know it as the love of the country, the love of the State. Or if you are a Christian you have love of god or love of Jesus, or love of somebody. In India it is the love of their particular guru, or their particular deity and so on.

这种接近和什么是爱。在机械论者的世界里，它不存在。 对极权主义下的人们来说，那个词可能是一种痛恨 —— 他们只知道它是对国家的爱，对政府的爱。 或者如果你是一位基督徒，你拥有对上帝或耶稣的爱，或对其他的某某的爱。 在印度，他们有对他们自己的特定的上师，或其他神灵的爱，等等。

So we are asking, putting all that aside, not ignorantly but seeing what they have done, what religions have done with that word and perhaps with the feeling behind that word, being aware of all that, we must go into this. Right? It means we must not only look what others have done to the word, how they have imposed certain conclusions upon our minds throughout the ages, and also what our own inclinations are, being aware of all that, let's approach it tentatively.

因此，我们问，把所有那些放在一旁， 不是出于无知，而是看见他们的所做，宗教界对那个词的加工， 也许那个词背后夹带着情感，意识到那的一切。 我们必须进入这。对吗？ 它意味着：我们不仅要看到他人对这个词所赋予的意义 —— 在漫长的岁月中，他们是如何把某种结论强塞进我们的头脑， 还要看见我们自己所抱持的意向， 意识到所有那些，让我们试探性地接近它。

What is love? Is it pleasure? Go on sir, enquire, dig into yourself and find out. Is it pleasure? For most of us it is, sexual pleasure which is called love, sensory pleasure. And that sensory pleasure, sexual pleasure has been called love. And that apparently dominates the world. It dominates the world because probably in our own lives it dominates us.

什么是爱？它是快感吗？继续，先生，挖掘你的内在，去找出。 它是快感吗？ 对于我们大多数人，它是。性爱的快感被称之为爱，感官上的快感。 那种感官愉悦，性爱的快感被称之为爱。 显然地，那种快感支配着这个世界。 它之所以支配着这个世界， 可能是因为在我们的生活中，它支配着我们。

So we have identified love with that thing called pleasure, and is love pleasure? Which doesn't mean that love is not pleasure. You must enquire into it, it may be totally, something entirely different. But first we must enquire into it. Right? Is love desire? Is love remembrance? Please. Which means, is love the remembered experience as pleasure, and the demand of thought as desire, with its image and the pursuit of that image is called love. Is that love? Right sir?

因此我们把爱等同于那个被称之为‘快感’的东西，爱是快感吗？ 不是说爱是不愉快的。 你必须进来调查它，它可能是整体的、某个完全不同的东西。 但首先，我们必须进来调查它。对吗？爱是欲望吗？爱是回忆吗？ 请看仔细。也就是说，爱就是沉浸在那快感的回忆中， 心心念念地要求，欲求， 期盼那种场景，并追逐那种情景，它被称为爱。 那是爱吗？是吗，先生？

And is being attached to a person, or to a country, to an idea, is that love? Attachment, dependence. Please look into yourself, not listen to me, I am not worth listening to. But what is significant, what is worthwhile is that you listen to yourself when these questions are being put, you have to answer it for yourself because it is your daily life.

依恋一个人，或一片国土，或一个观念 —— 那是爱吗？ 依恋，信赖。请看你的内心，别看我，我不值得你看。 那重要的，那值钱的，是听见你自己， 当这些问题到来的时候，你必须亲自回答它， 因为它就是你每一天的生命。

And if attachment is not love, and if attachment is love, what are the implications involved in it? You understand my question? If we say love is pleasure then we must see the whole consequences and the implications of that statement. Then we depend entirely on sensory, sexual excitement, which is called love. And with it goes all the suffering, the anxiety, the desire to possess, and from that possessive desire attachment. And where you are attached there is fear, fear of loss. And from that arises jealousy, anxiety, anger, gradual hatred. Right?

要么依恋不是爱，要么依恋就是爱， 它里面所包涵的是什么？你理解我的问题吗？ 如果我们说爱是快感， 那么，我们就必须看到它整个的结果，以及那个陈述中的含义。 那么，我们完全地依赖感官上的，性爱的高潮，那被称之为爱。 与之相伴的所有苦难、焦虑、占据的欲望， 那占据的欲望，就是依恋。 你所依恋之处，就是恐惧藏身之所 —— 你害怕失去你的依恋。 并从那里滋生出嫉妒、焦虑、愤怒、渐增的仇恨。对吗？

And also we must see what are the consequences if it is not pleasure. Then what is love, which is not jealousy, attachment, remembrance, pursuit of pleasure through imagination and desire and so on? Is love then the opposite of all this? You follow? I am lost!

我们还必须看到，如果它不是快感，那么它的结果是什么？ 那么什么是爱，那个不是嫉妒，不是依恋，不是回忆， 不是通过想象和欲望去追逐快感，等等的爱？ 爱是这一切的对立面吗？ 你跟上了吗？我迷路了！

We said is love the opposite of pleasure, of attachment, of jealousy. If love is that, then that love contains jealousy, attachment and all the rest of it. Therefore love, seeing all the implications of attachment, pursuit of desire, the continuous reel of remembrances I loved and I am not loved, I remember that particular sexual pleasure or that particular incident which gave me delight - so the pursuit of that and the opposite of what is called love.

我们说：爱是快感、依恋、嫉妒的对立面吗？ 如果爱是那，那么，那个爱就包含嫉妒、依恋和里面所有的一切。 因此爱，看这其中含藏的一切 —— 依恋、追逐欲望，这是一张绵延不断的记忆卷轴 我爱过，我不被爱， 我回想起那一次特别的性高潮，或者那个给我异常兴奋的别样的兴奋 —— 因此，追逐那，与那相对立的，被称之为爱。

is then love the opposite of hate? Do you understand? Or love has no opposite. You're following all this? It's hot. So we are finding out - please go with it you will see something extraordinary come out of this. I don't know what is coming out of it myself, but I can feel something extraordinary coming out of it. If you all listen to ourselves, actually.

爱是恨的对立物吗？你理解吗？或者爱没有对立者？ 你跟上这一切了吗？它热烈。因此我们在找 —— 请与它同行，你会看见这里有某个非凡的。 我自己不知道它里面冒出了什么东西， 但是我能感觉某个非凡的，从它里面冒出来了， 如果你们整个人都在听我们自己，真实地。

And the religions have made love of god, love of Jesus, love of Krishna, love of Buddha - you follow? - totally unrelated to daily life. And we are concerned with the understanding and finding the truth of our daily life, the totality of it, not just sex or power or position, or jealousy, or some idiotic complex one has, but the whole structure and the nature of the extraordinary life in which we live.

这些宗教界制作出了上帝之爱、耶稣之爱、克里须那之爱、佛陀之爱 —— 你跟上了吗？—— 完全无关于每天的生活。 而我们关心的是，理解和寻找在我们每天的生命中的、真实的东西， 它的整体， 不只是性、或权利、或地位、或嫉妒、或一个人所抱持的乱七八糟的愚昧， 而是这条非凡的生命的整个躯体和性质，我们就生活在这条生命中。

So as we said, the opposite is not love. If we understand that, that through negation of what it is not, which means, not negating or denying in the sense of pushing it away, resisting it, controlling it but understanding the whole nature and the structure and the implications of desire, of pleasure, of remembrance. Out of that comes the sense of intelligence which is the very essence of love. Right? Are we meeting each other sir?

因此，正如我们所说，这种对立不是爱。如果我们理解那一点， 那就是：通过否定它不是什么， 不是推开、阻拦或控制它， 而是理解整个性质、结构， 以及欲望、快感、回忆的含义。 从中出现这种智慧的感觉，也就是爱的精髓。 对吗？我们相互会面了吗？

You say this is impossible. I am young, I am full of beans and I am full of sex, and I want to indulge in it. You may call it whatever you like but I like that. Till I catch some disease or some man or woman runs away with another then begins the whole circus - jealousy, anxiety, fear, hatred and so on. So what is one to do when one is young, full of life, all the glands highly active, what is one to do?

你说：这是不可能的， 我年轻，我精力旺盛，我很性感，我想沉溺其中。 随便你怎么说，我就是喜欢那样。 直到我得了某种病或我的男人或女人跟别人跑了。 那样就启动了整个循环 —— 嫉妒，焦虑，恐惧，仇恨等等。 因此，一个人做什么，当一个人年轻、充满了生命力、所有的腺体高度活跃的时候， 一个人在做什么？

Don't look at me! (Laughter) Look at yourself. Which means - please listen - which means you cannot possibly depend on another to find out the answer. You have to be a light to yourself. You have to be a light to yourself in understanding desire, remembrance, the whole attachment, and all that - understand it, live it, find out. Find out how thought pursues pleasure endlessly. If you understand the depth, and the fullness and the clarity of all that, then one will not be in a state of perpetual control, then guilt and regret - you follow? All that one goes through when one is young - if one is sensitive. If you are merely out for pleasure, well, that is a different matter.

别看我! (笑声) 看你自己。 那意味着 —— 请听 —— 你不可能依靠别人而找到这个答案。 你必须是你自己的光。 理解欲望、记忆、整个依恋，以及那一切，你必须亲自点亮 —— 理解它，与它相处，发现它。 找出思想是怎么样无休止地追逐快感。 如果你理解那一切的深度、底蕴，并清晰地看见， 那么一个人就不会活在无休止的控制、内疚与悔恨之中 —— 你跟上了吗？在年轻的时候，一个人都经历过那一切 —— 如果一个人是敏感的。 如果你只是要快感，好吧，那是另一回事。

So love is not the opposite of hate, of desire, or pleasure. So love is something entirely different from all that, because love has no opposite. If you really understand this, go into it, not catch my enthusiasm, my vitality, my interest, my intensity, then you will find out what is much more inclusive than that, is compassion. The very word is passion for everything - for the rock, for the stray animal, for the birds, for the trees, for nature, for human beings. How that compassion expresses itself - when there is that compassion, actually, not theoretically and all that nonsense - when there is actually that state of compassion, all action from that is action of intelligence.

因此，爱不是对立之物，不是恨、欲望或快感的对立面。 因此，爱是某个完全不同于那一切的东西，因为爱没有对立面。 如果你真实地理解这，进入它。 而不是陷进我的热情、我的活力、我的兴趣， 那你会找到，比那更广阔的东西 —— 慈。 这个词的本意是：热爱每一个东西 —— 这岩石、这迷失的动物、这些鸟、这些树、这自然、这人类。 慈怎么表现它自己？—— 当慈在这儿， 真实地，不是理论上的，或一切的胡诌 —— 当这儿有慈的气氛， 其中的一切行动，都是智慧的行动。

Because you cannot have love if you haven't understood the whole movement of thought. One cannot grasp the full beauty, the significance and the depth of that word without understanding the whole business of attachment, not intellectually but actually whether you are free from attachment - from the man or the woman, from the house, from the particular carpet or particular something or other that you own. Right?

因为你不能拥有爱，除非你理解思想的整个活动。 一个人不能抓住这洋溢的美，那个词的意义和深度， 除非理解依恋的整个运作流程，不是在理智上， 而是真切地：你是否解散了依恋 —— 从这个男人或这个女人、从这栋房子、 从这个特别的地毯，或特别的某种东西，或你所拥有的其余的一切。对吗？

So out of that investigation and awareness of all the significance of that, from that there comes intelligence, not born of books and cunning thought and discussions, and clever expressions and all that; but the understanding of what love is not, and putting all that aside. Not say well, I will find out gradually when I am dead and buried, or just before what attachment... Now, today, to find out while you are sitting there listening to yourself, whether to be free completely from all attachment - from your wife, from your husband, from your girl -attachment - do you understand? Can you? Not resist it, not throw it away - I am going to fight it, I am going to exercise my will to resist and so on, so on, so on. Will is part of desire.

因此，调查并意识到那里的一切， 从中现出智慧， 不是诞生于书本、狡猾的思想、各种讨论和聪明的描述等等； 而是理解爱不是什么，并把所有那些放在一旁。 别说，“好吧，我会渐渐地找出来，当我要死，要火化的时候， 或者当那个依恋对象…… ” 现在！今天，当你在这儿的时候，找出来，听你自身， 能不能彻底地解放所有的依恋 —— 你的妻子、你的丈夫、你的女朋友 —— 依恋 —— 你理解吗？ 你能吗？别抗拒它，别把它仍掉 —— 我要和它打架，我要用我的意志去抵抗等等，等等。 意志是欲望的一部分。

So can you put aside attachment, dependence, and not become cynical, bitter, withdraw and resist. Because you have understood it what attachment implies and in the very understanding of it, it drops away, and it drops away because you are intelligent, there is intelligence. That intelligence is not yours or mine, it is intelligence.

因此，你是否能把依恋、依仗放在一旁， 而不变得冷漠、尖酸、退却和抗拒？ 因为你已经理解它，理解依恋的含义是什么，正是在这理解中， 它消融了。它消融了，因为你是智慧的，智慧来了。 那个智慧不是你的或我的，它就是智慧本身。

So then the action of compassion can only come through intelligence. It is like those people who love animals, protect animals - and wear their fur, right? You have seen all this, haven't you?

那么，慈的行动只能通过智慧而发。 它就像那些爱动物、保护动物的人们 —— 穿着它们的皮毛。对吗？ 你见过这一切，你没看到？

When we have understood this to its very depth then we can proceed to enquire into this problem of fear with regard to death. Right? Do you want to go into it? No, no please, don't (laughs), don't casually say, 'Yes, let's do it, for fun'. Because most of us whether we are young or old, whether we are diseased, or lame, or blind or deaf or ignorant, poor, we are frightened of death.

当我们理解到这一点以及它的深邃， 那么我们能继续深入这个问题：对死亡的恐惧。好吗？ 你想进入它吗？不，请不要，(微笑) 不要随口说：“是的，让我们去做，找点乐子。” 因为对于我们大多数人，不论我们是年轻，还是年老， 不论我们残疾，或肢体残缺，或眼瞎，或耳聋，或智力障碍、贫穷，我们都怕死。

It is part of our tradition, part of our culture, part of our daily life to avoid this thing called death. We have read all about it. We have seen people die, you have shed tears over them, and felt this enormous sense of isolation, loneliness, and the fear of all that. And from that there is this great sorrow, grief, not only the human sorrow of two human beings but also there is this great sorrow, global sorrow, sorrow in the world.

它是我们传统的一部分，文化的一部分，我们日常生命的一部分 —— 避免这个被称之为‘死亡’的东西。 我们读过它的一切。我们见到人的死亡，你曾对他们流泪， 并有一种巨大的隔绝、孤独、恐惧等感觉。 其中有一种极大的悲伤、忧郁， 不仅有两个人类的悲伤， 同时也有这种巨大的悲伤，全球性的悲伤，这个世界的悲伤。

I don't know if you are aware of all this. We have had recently two wars - hasn't that created immense sorrow for mankind? No? Think how many women, children, people have cried and shed tears. They are not yours or my tears, but human tears, of humanity. So there is a global sorrow, the sorrow of the world and a particular human being with his sorrow.

我不知道你是否意识到了所有这一切。 最近，我们有两场世界大战 —— 难道那没有给人类制造出巨大的悲伤吗？ 没有？想想有多少女人、孩子、人们在哭泣和流泪。 他们不是你的或我的眼泪，而是人类的眼泪，是整个人类的。 因此，这是全球性的悲伤，这个世界的悲伤，一种人类所特有的悲伤。

Are you getting mesmerised by me? I am a little anxious... I question this all the time, because you are so very silent and I hope that silence indicates the non-movement, of physical movement and the non-movement of thought, does it indicate that you are really deeply concerned, deeply enquiring, putting your whole heart and mind and everything that you have into this understanding of all this?

你们被我催眠了吗？我有点焦虑…… 我总是在质疑这一切，因为你们太安静了， 我希望，那种安静表示出这种不动 —— 身体和思想的不动， 它是否表示你正在真正地、深切地关心，深入地调查， 用你全部的心灵和头脑，你所拥有的一切，进入并理解这一切？

So before we go into the question of death, we must also understand the nature of sorrow, why we shed tears, why we rationalise sorrow, why we hold on to it. In the Christian world sorrow is put on the cross, and it's finished with it. You have idealised or put away that sorrow through one person and that person is going to redeem you from sorrow. You know all this, don't you?

因此，在进入死亡的这个问题之前， 我们也必须理解悲伤的性质，我们为何流泪， 我们为什么替悲伤找理由，为什么被它感染？ 在这个基督教的世界中，悲伤被钉在十字架上，并就此了结。 你把它抽象化，或者把悲伤抛给某个人， 而那个人会把你从悲伤中救赎。你知道所有这些，你不知道吗？

So one never goes into this whole question of sorrow. In the Asiatic world sorrow is explained through various theories - very intelligent, very clever. There is great possibility in their theories but yet in the Asian world, including India, there is still sorrow. So we are asking whether man can ever be free from it. Because we are asking this question to find out its right place - the right place of sex, money, physical security, technological knowledge and so on. All these have their right place. When once you have put these in their right place, freedom comes.

因此，一个人从来没有踏入这个悲伤的整个问题。 在亚洲，悲伤有多种理论上的解释 —— 非常明智，非常聪明。在他们的理论中，存在着极大的可能性， 但是，在亚洲世界，包括印度，仍然有悲伤。 因此我们问，人是否能从中永久地解脱。 因为我们在问这个问题：给它找到适合它的位置 —— 性爱、金钱、人身安全、技术知识等等的恰当的位置。 那一切都有它们恰当的位置。 一旦你把它们放在恰当的位置上，自由就来了。

So sorrow the word sorrow, in that is involved passion. Passion, not lust, but that quality of mind when sorrow is completely, totally understood and gone into, seeing the whole significance of it, then out of that comes passion. Not to paint pictures - I don't mean all that kind of stuff. The passion, that quality of energy which is not dependent on anything, environment, good food and so on, it is that tremendous quality of energy, which may be termed as passion. It comes out of the understanding of this burden which man has carried for millennia.

因此，‘悲伤’这个词语，里面牵扯到激情。 激情，不是贪欲，而是头脑的那种特质 —— 当悲伤彻底地、完整地被理解，深入其中，看见它完整的含义， 那么，从中显现出激情。 不是画画 —— 我说的根本不是那些东西。 激情，那是能量的特质， 是不依靠任何东西、环境、食物等等， 它是能量的那种巨大的特质，可以被称之为激情。 它来源于这种理解，理解这负重，这个被人扛在肩背上的、并携行了千万年的重担。

Why do we suffer, psychologically? You may have physical pain, injury, disease, crippled, and is it possible - please listen quietly - is it possible to put pain, physical pain in its right place and not let it interfere with the psychological state of the mind - you understand what I am saying?

为什么我们受苦，在心理上？ 你可能有身体上的痛苦、伤口、疾病、跛脚， 是否有可能 —— 请静下来听 —— 能把痛苦，把身体的痛苦放到它恰当的位置 不让它干涉这颗头脑的心理状态吗？ 你理解我正在说什么吗？

One has often physical pain in different forms. Or one may have serious sickness, or crippled, and that sickness, that disease, and so on, not to allow all that to interfere with the freedom, with the freshness of the mind. That requires tremendous awareness, watchfulness to say physical pain not to be registered - you understand? - psychologically. Are we meeting each other?

一个人常常有身上的痛苦，有各种不同的表现形式。 或许，一个人可能有严重的疾病、跛脚，呕吐，等等那些症状， 不让那一切干涉头脑的自由和清明。 那需要巨大的清醒，警觉，说：身上的痛苦不能被记录 —— 你理解吗？ —— 在心理层面上。 我们碰面了吗？

You have been to a dentist - haven't you? - so have I, all of us have been, and there is considerable pain sitting there by the hour, and not to register that pain at all. Then, if you register it, then you are frightened to go there again, fear comes in. Whereas if you don't register it - the pain, you follow? - quite a different quality of mind, brain comes into action. So we went into the question of registration very clearly, carefully, so I won't go into it now.

你看过牙医吧？—— 你没有？—— 我看过，我们应该都看过， 有相当多的痛苦，在那儿坐好几个小时， 不要记录那些痛苦。 如果你记录它，那么你就害怕再次去那儿，恐惧进来了； 然而你不记录它 —— 这种痛苦，你跟上了吗？ —— 一种相当不同的头脑品质，大脑直接进入行动。 由于我们深入过记录的问题，非常清晰、仔细地调查过，我就不再进入它了。

So similarly we live with sorrow and perhaps that is getting more and more expansive, through divorce, people are divorced and their children go through a terrible time, the children suffer, neurotic, all that goes on with the children. They are fed up with their present wife and for various sexual and other reasons and they chase another woman, or man - you follow all this? - this is happening.

因此，同样地，我们活在悲伤里，也许它的范围正在扩张。 通过离婚，人们离婚，小孩子经历一段恐怖的时光， 这个孩子遭受苦难，变得神经质，所有那些都扔给了孩子。 他们被现任的妻子抚养，由于各种性生活或其它原因， 他们追逐另一个女人或男人 —— 你跟上这些吗？—— 这些正在发生！

And, so there is tremendous suffering in the world, the people who are in prison, the poverty that exists in India and Asia - incredible poverty. And the sorrow of a world of those who live in Totalitarian States. We were talking the other day to a person, just in Switzerland we met them, and we asked them a question, saying how do you tolerate all this? He said, 'We get used to it'.

因此，在这个世界中，拥有巨大的苦难， 监狱里的人们，印度和亚洲的贫困 —— 难以置信的贫困， 还有生活在极权统治下的那些人们。 我们曾经与某个人聊天，我们在瑞士碰见的， 我们问他们：你们怎么能忍受这一切？ 他说：“我们已经习惯了它。”

No, no, see what the implications are. We get used to oppression, suppression, fear, watching always what we are saying, we get used to it. As we have got used to our own particular little environment - you understand what I am saying?

不！不是，瞧瞧那里面的含义。 我们已经习惯了压抑、制止、恐惧， 始终观察我们在说什么，我们已经习惯了它。 如同我们已经习惯了我们所拥有的特别的小环境 —— 你理解我在说什么吗？

So, is it possible to be totally free from sorrow? If the mind, if the brain is capable of not indulging in its own misery, in its own loneliness, in its own anxieties, travail and struggle and you know fear and all that, therefore there is no centre from which you act. The centre being the 'me' with all the things that we've included in that, as long as that exists, there must be sorrow. So the ending of sorrow is the ending of 'me', the ego. Which doesn't mean the ending of 'me' implies callousness, indifference - on the contrary.

因此，能完全地从悲伤中解脱吗？ 如果这颗头脑， 如果这个大脑能不沉溺于它的悲伤、它的孤独、 它的焦虑、琐碎和挣扎，以及你所知道的恐惧和那一切， 那么，就不存在指挥你行动的中心。 这个中心，以‘我’和‘我的’的形式而显现， 只要那存在，就必定有悲伤。 因此，悲伤的终结就是‘我’的终结，这个自我的终结。 这并不是说，‘我’的终结意味着无情、冷漠 —— 恰好相反。

So we know what sorrow is and never to run away from it, just to live with it, capture it, understand it, go into it at the moment, not a few days later after you have been through all kinds of struggle, just to never move from that fact. Then there is no conflict about it. Then out of that comes a totally different kind of energy, which is passion.

因此我们知道什么是悲伤，并绝不从中逃跑， 只是与之相处，抓住它，理解它，在此刻进入它， 不是等你经历了各种挣扎的数日之后。 只是绝不移开那个事实。那么，与它相关的冲突就消失不见了。 那么，显现出一种完全不同的能量，那就是激情。

So now we'll have to go, if we have time... Beg your pardon? Q: Twenty seven past... K: Oh, we've got some more time. So we can go into the question of what is death. All this is necessary to find out what is meditation, you understand? To be free of hurts, wounds psychologically, to be free of fear, to understand the whole movement of pleasure, the nature and the structure of thought, and the thought that has created the division the 'me' and the thing which is observed is not 'me' - you follow? - all the divisions. To understand all this and lay the foundation, then one can really meditate, otherwise you live in illusions, some kind of fanciful day dreaming.

因此，现在我们必须走进，如果我们有时间…… 你能帮忙看一下吗？ Q：二十七分钟…… K：哦，我们还有更多的时间。因此我们可以走入这个问题：什么是死亡。 要找出什么是冥想，这一切都是必要的。你理解吗？ 从伤害和心理创伤中解脱， 从恐惧中解脱，理解快感的整个活动， 思想的性质和结构，是思想创造出这种划分， 这个‘我’和看到的那个‘非我’ —— 你跟上了吗？—— 一切的划分。 理解所有这些问题，夯实这地基，那么，一个人能真正地冥想， 否则，你就活在幻觉里，做着某种想象性的白日梦。

Or you go to Japan, or Burma - I don't know if you can go to Burma nowadays - Japan and learn Zen meditation. It is all such nonsense! Because unless you put your house in order, the house that is burning, that is being destroyed, unless you put your house, that is yourself, in order, to sit under a tree in a cross-legged Lotus position, or whatever position you take, is utterly meaningless. You can delude yourself, you can have illusions galore. So that is why it is important to understand and be free of anxiety, fear, attachment, and whether it is possible to find out the ending of sorrow. Then we can go into the question of death.

或许你去日本、缅甸 —— 我不知道你是否能去缅甸，在最近的这段日子 —— 去日本学习一种叫‘禅’的冥想。它是如此地毫无意义！ 因为，除非你把你自己的房间收拾整洁 这个房间正在燃烧，正在被催毁， 除非你的房间，那就是你自身，处于秩序之中， 否则，双腿交叉以莲花坐姿或其它任何姿势坐在树下，是毫无意义的！ 你可以欺骗你自己，你可以拥抱大量的幻想。 因此，那就是为什么要理解，要从焦虑、恐惧、依恋、悲伤中解放， 有没有可能找出悲伤的终了。 那样，我们就可以进入这个主题：死亡。

I wonder why we are all so frightened of it. Have you ever asked what does it mean to end - anything? What does it mean to end attachment? To end it. Say at this moment, sitting there, observing yourself very carefully and realising that you are attached to a person, or to something or other, ideas, your experience and so on. To end that attachment now without argument, without etc. etc. Just end it. Then what takes place? You understand my question?

我在想：为什么我们都这么恐惧它？ 你可曾问过：什么是结束？—— 结束任何一个东西。 结束依恋是什么意思？去结束它。 就在此刻，坐在这儿，观察你自身，仔细地看， 意识到你依恋一个人， 或者某个东西，某些观念，或者你的经历等等。 结束那个依恋，不去争辩，不去做这做那，等等。只是结束它。 那么，发生了什么？你理解我的问题吗？

I am attached to this house, behind me - I hope not! And realising that I am attached, not theoretically or in abstraction, but actually, the feeling of possessing that, being something there, all that nonsense. To observe that, be aware of that attachment and end it instantly.

我依恋背后的这栋房子 —— 我希望不是！ 意识到我依恋它，不是在理论上或概念上， 而是真实地，这种占有感，占据着那里的某个东西的感觉，等等那些荒唐的玩意儿。 观察那，意识到那个依恋，并立刻结束它。

The ending is tremendously important. The ending of a habit, smoking or whatever habit one has, to end it. So one must understand what it means to end something - without effort, without will, without asking - 'If I end this will I get that?' - then you are in the market. When you are in the market place you say, 'I will give you this, give me that' - which most of us consciously or unconsciously do. That is not ending. To end and find out what happens.

结束是极其重要的。 结束一个习惯，抽烟，或者一个人所拥有的任何一个习惯，结束它。 因此，一个人必须理解结束某个东西意味着什么 —— 不去努力，不用意志，不去问： “如果我结束这个，我会得到那个吗？” —— 那么你是在逛商场。 在商场，你说：“我给你这个，你把那个给我。” —— 这正是我们大多数人有意或无意的做法。 那不是结束。结束并找出发生了什么。

So in the same way, death. Please hold on to it for a minute, don't say, 'Is there life after death? Do you believe in reincarnation?' As I said, I don't believe in anything. Full stop. Including reincarnation. But I want to find out, one must find out what it means to die.

因此，以相同的方式，死亡。请抓住它，握一分钟。 不要说：“死后有生命吗？你相信轮回吗？” 我说了，我不相信任何东西。句号。包括轮回。 但是我想找出，一个人必须找出，死亡意味着什么。

It must be an extraordinary state. That is freedom from the known - you understand this? I know my life, your life. You know your life very well, if you have gone into it, observed it, carefully watched all the reactions and your behaviour, your lack of sensitivity, or being sensitive escape into insensitivity and so on and so on, so on. You know your life very well, if you have watched it.

它必定是一种非凡的状态。那是自由，从已知中解脱， —— 你理解这一点？我知道我的生命，你的生命， 你很清楚你的生命，只要你进入它，观察它， 仔细地观看所有的反应、你的行为、灵敏度的匮乏， 或者，敏捷地逃避到不灵敏中，等等，等等。 你知道你的生命，非常地清楚，只要你看它。

And all that is going to end. Right? Your attachment is going to end when you die. You can't carry it with you but you may like to have it till the last moment. Right?

所有的那一切正在走向结束。对吗？ 当你死的时候，你的依恋即将走到尽头。 你不能携带它，但是你可能喜欢它，占有它，直至最后一口气。对吗？

So can you end your habit, one habit, without arguing, rationalising, fighting it, you know, say finit terminat, finished, over? Then what happens. You will find out only if you don't exercise will. Right? 'I will give up' - whatever your particular habit is. Then you are struggling with it, you are battling with it, you are running away from it, suppressing it and all the rest of it goes on. But if you say, 'Yes, I'll end it, it doesn't matter, I'll end it' - see what happens.

因此，你能结束你的习惯，一个习惯，不争辩、分析、不与它斗争， 你知道，拜拜，到站了，完了，剧终？那么，什么发生了。 你会找出，只有当你不运用意志。对吗？ “我会放弃” —— 不论是你的哪一个特定的习惯。 接着，你与它斗争，你向它开战， 你逃避它，你打压它，等等，最后，它还是在继续。 但如果你说，“是的，我会结束它，没关系，我会结束它” —— 看什么发生了。

In the same way death implies the ending. The ending of everything that one has collected during this life the furniture, the name, the form, your experiences, your opinions, your judgements, your jealousies, your gods, your worship, your prayers, your rituals, everything comes to an end.

同样地，死亡意味着这种终结。 终结每一个东西，一个人在这一生中所收集的一切东西 家具、名声、形象、你的经历、你的观点、 你的判断、你的嫉妒、你的神灵、你的偶像、你的祈祷、你的仪式 —— 每一个东西都到了尽头。

The brain, which has carried immemorial memories and tradition and thoughts, that brain lacking oxygen peters out. That is, the 'me' which has collected so much, the 'me' is the collection of all this. Right? That is obvious. No?

这颗大脑，装载着难以追忆的记忆、传统和思想， 那颗大脑缺氧，枯萎了。 那就是‘我’，收藏是如此之丰盛，‘我’就是这一切的收藏品。 对吗？那是明显的，不是？

The 'me' is my fear, the 'me' is my attachment, my anger, my jealousy, my fears, pleasure, my attachment, my bitterness, my aggression - that is the 'me'. And that 'me' is going to come to an end. That 'me' is projected by thought which is the outcome of knowledge, the knowledge of my fifty, sixty, or thirty or twenty or eighty or a hundred years, that is the fact, the knowledge, the known. The ending of the known, which is the freedom from the known, is death, isn't it? No?

这个‘我’，就是我的恐惧，这个‘我’就是我的依恋、我的愤怒、我的嫉妒、 我的恐惧、快感、我的依恋、我的苦涩、我的侵略性 —— 那就是‘我’。 而那个‘我’即将走到尽头。 那个‘我’就是被思想所投射出来的，而思想是知识的产物， 我五六十年的、或者二三十年、八十年、一百年所积攒的知识， 就是这事实、这知识、这已知。 结束这已知，从已知中解脱，就是死亡，它不是吗？不是？

And so one must find out whether the mind can be free from the known. Not at the end of thirty years later but now. The end of the known, which is 'me', the world I live in, all that.

因此，一个人必须找出，这颗头脑是否能从这已知中解放。 不是三十年之后，而是现在。 结束已知，也就是‘我’，我所居住的这个世界，所有那一切。

The 'me' is memories - please listen to all this - the 'me' is memories, experiences, the knowledge which I have acquired through forty, sixty, thirty, twenty, or a hundred years, the 'me' that has struggled, the 'me' that is attached to this house, to this woman, to this man, to this child, to this furniture, to this carpet, the 'me' that is the experience that I have gathered through a number of years, the knowledge, the pain, and the anxiety, the fears, the jealousies, the hurts, the beliefs being a Christian, love of Jesus, love of Christ, all that is 'me'. And that 'me' is just a lot of words - no? A lot of memories.

‘我’是记忆 —— 请听： 所有这些 —— ‘我’是记忆、体验， 我历经四十年、六十年、三十年、二十年或一百年所积攒下来的知识， 这个挣扎过的‘我’，这个依恋于这所房子、这个女人， 这个男人、这个孩子、这家具、这张地毯的‘我’， 这个‘我’是我多年积攒下来的酸甜苦辣， 这个知识、这个痛苦，焦虑、恐惧、嫉妒、伤害， 对基督教的信仰，对耶稣，对上帝的爱等等，所有那些都是‘我’。 那个‘我’是一堆庞杂的词 —— 不是？ 大量的记忆。

So can I be free from the known, end the known now, not when death comes and says, 'Get out old boy, it is your time'. Now. But we cling to the known because we don't know anything else. We cling to our sorrows, that's our... we cling to our life, the life which is pain, anxiety - you know all that, you know all this, that is our daily, miserable life.

所以，我能从这个已知中解脱吗？现在就结束这个已知，不是等着死亡来访，并说， “滚出去! 老小孩，你的时间到了”，现在。 但是我们紧紧抓住这个已知，因为我们不知道其它任何东西。 我们紧靠着我们的悲伤，那是我们的…… 我们抓住我们的生命， 这个生命就是痛苦、焦虑 —— 你知道那一切， 你知道所有这些，那就是我们日常的、悲惨的生命。

And if the mind doesn't cling to it at all there is an ending to all that. But unfortunately we never end. We are always saying, 'Yes, all right, I'll end it but what is going to happen?'

如果这颗头脑一点都不依附于它，那么，那一切走到了尽头。 但不幸的是，我们从不结束。我们总是在说， “是的，很好，我会结束它，但那之后会发生什么？”

So we want comfort in the ending - do you understand sirs? So somebody comes along and says, 'Old boy, believe in this, that will give you tremendous comfort.' All the priests throughout the world come and pat your shoulder or hold your hand when you are crying, they give you comfort, the love of Jesus, or he will save you, do this and do that. Do you understand?

因此，在结束中，我们想要安逸 —— 你理解吗，先生们？ 因此，某个人走来，说： “老小孩，相信这个，那会带给你巨大的安逸。” 当你哭泣的时候，全世界所有的牧师都来了， 拍拍你的肩膀，握住你的手， 他们给你安逸，耶稣的爱，他会拯救你，这么做，那么做。 你理解吗？

We are saying, the ending in which there is no time, the ending of time, which is death - you understand? So what takes place when there is the ending of 'me', the known, and when there is freedom from the known? Is that ever possible? It is only possible when the mind has understood and put everything in its right place, so there is no conflict. When there is freedom from this known, what is there? Do you understand my question? Do you ask that question?

我们说：结束无关于时间。 结束时间，也就是死亡 —— 你理解吗？ 因此，什么在发生？ —— 当‘我’在结束，这个已知在结束，在从其中解放之时。 那可能吗？ 当这个头脑已经理解，并把每个东西都放到它恰当的位置，不存在冲突之时，才有可能。 当从这个已知中解脱，那里是什么？ 你理解我的问题吗？你问过那个问题吗？

I'll end my attachment to this house, to that woman, or to that boy or to that girl, I'll end it. And then what? Don't you ask that? If you do ask it, 'then what', you have approached the whole problem inadequately. You will never ask that question, 'then what'. The very question, 'then what', implies that you have really not actually dropped, ended something. It is the lazy mind that says, 'then what'. Climb the mountain and you will find out what is on the other side. But most of us sit on our easy chairs, and listen to the description and are satisfied with the description. Finished. Right?

我要结束我的依恋，对这所房子，对那个女人， 或者对那个男孩或女孩，我要结束它。那是什么？你没问过那吗？ 如果你问过，‘那是什么？’ 你着手处理整个问题的方式是不恰当的。 你绝不会那个问题，‘那是什么’。 问题的本身：‘那是什么’，暗示着你实际上没有真正地放下，结束某个东西。 这是一个懒惰的头脑在说：‘那是什么’。 爬上这大山，你就会发现山的另一边。 但我们大多数人坐在我们的安乐椅上，听着这些描述， 并满意于这种描述。完了。对吗？