Aside: The speaker is Krishnamurti, one of the more challenging and creative men of our time. During the past four decades, his writings and talks in Europe, Asia and America have followed a singular path, free from factionalism and dogma.

旁白：演讲者是克里希那穆提，他是我们时代最具挑战性和创造力的人物之一。 在过去四十年里，他在欧洲、亚洲和美洲的著作与演讲遵循了一条独特的道路，不受派系和教条的束缚。

This talk, Freedom from Fear, is the third in a series of 8 programs in which Krishnamurti speaks directly to those subjects which most profoundly affect the human condition: love and death, fear and our discontent. He speaks of the real revolution, a radical change in ourselves.

这次演讲《摆脱恐惧》是八集系列节目中的第三集。在这些节目中， 克里希那穆提直接探讨那些对人类境况影响最为深远的主题：爱与死亡、恐惧以及我们的不满。 他谈到了真正的革命，即我们自身根本性的改变。

Considering what the world is now, with all the misery, conflict, destructive brutality, aggression, tremendous advancement in technology, and so on.

看看当今世界的状况：所有的苦难、冲突、破坏性的残暴、侵略、科技的巨大进步，等等。

It seems to me, though man has cultivated the external world, and has more or less mastered it, inwardly, he is still as he was - a great deal of animal in him. He is still brutal, violent, aggressive, acquisitive, competitive, and he has built a society along these lines.

在我看来，尽管人类开垦了外部世界，并或多或少地掌握了它， 但在内心里，他依然如故 —— 身上还残留着大量的动物性。 他依然残忍、暴力、好斗、贪婪、竞争，并且沿着这些路线建立了一个社会。

And the more one observes - and I think almost everyone - unless totally blind, deaf and dumb, is aware of the extraordinary contradiction of human beings.

而且一个人观察得越多 —— 我认为几乎每个人，除非完全盲聋哑 —— 都会意识到人类那巨大的矛盾。

And to understand this extraordinary complex problem of existence, one must have tremendous passion, [not...] which cannot possibly be supplied by the intellect or by casual sentiment or emotionalism, or the passion aroused by committing oneself to a particular course of action, or belonging to a particular political or religious group.

而要理解这个极其复杂的生存问题，一个人必须拥有巨大的热情 —— 这种热情不可能由智力、随意的感伤或情绪主义提供， 也不可能由投身于某个特定行动、或属于某个特定政治或宗教团体所激发的热情提供

That does give a certain quality of intensity, a certain elan, a certain drive. But through it all, there is the demand for gratification, for pleasure. and the whole structure of society with its morality, with its gods, with its culture, with its entertainment, is based on pleasure.

那些确实能带来某种强度的品质、某种锐气、某种驱动力。 但贯穿其中的，是对满足、对快乐的渴求。 而整个社会结构 —— 连同其道德、其神灵、其文化、其娱乐 —— 都建立在快乐的基础上。

So I hope, we hope that you will so listen to what is being said: no hear a lot of words, to a lot of ideas, because ideas and words are not the fact, ideas and words never bring about a radical revolution, a mutation in the mind.

所以我希望，我们希望你们这样去听所讲的内容：不是听一堆词语、一堆观念， 因为观念和词语不是事实，观念和词语永远无法带来彻底的革命、心智的突变。

So I am not dealing with ideas and opinions and judgment. What we are concerned with, is bring about a radical revolution in the mind. And that revolution must takes place without effort, because all effort has behind it a motive.

所以我不会处理观念、意见和判断。 我们所关心的，是在心智中带来一场彻底的革命。 那是一场必须在没有努力的情况下发生的革命，因为一切努力的背后都有一个动机。

And a revolution with a motive is not a revolution at all. A change becomes merely a modified continuity when there is a motive.

带有动机的革命根本就不是革命。 当存在动机时，改变仅仅变成了一种被修正的延续。

But, A mutation, a radical transformation of the mind, can only take place when there is no motive, and when we begin to understand the psychological structure, not only of society, which is part of us.

这里提到的突变、这种心智的根本转变， 只有在没有动机时，只有在我们开始理解心理结构 —— 不仅是社会的心理结构，也包括作为社会一分子的我们，才有可能发生。

And to understand it, there must be the act of listening - not listening to the speaker, but listening to what is actually taking place in ourselves.

要理解它，必须聆听 —— 不是听演讲者说话，而是听我们自身内在实际发生着什么。

So it is a responsibility how you all listen, because we are taking a journey together into the whole psychological structure of man. Because in understanding of that structure and the meaning of it, we can then, perhaps, bring about a change in society. And society, God knows, needs a total change, a total revolution.

所以, 聆听是你的一种责任，因为我们正在一起进入人类整个心理结构的旅程。 因为理解了那个结构及其意义，我们或许才能带来社会的改变。 而社会，老天知道，需要彻底的改变，彻底的革命。

So, as we were saying earlier, our whole concept, action and urges are based on pleasure, and until one understands the nature and structure of pleasure, there is always be fear - fear not only in our relationships with each other, but fear of all life, the totality of existence.

所以，正如我们早先所说，我们的整个观念、行动和冲动都基于快乐， 除非一个人理解了快乐的本性和结构，否则恐惧将永远存在 —— 不仅是在我们彼此的关系中，还有对全部生活、对整个存在的恐惧。

So without understanding pleasure, there can be no freedom from fear.

所以，不了解快乐，就不可能从恐惧中解脱。

And we are not denying pleasure, we are not advocating puritanical way of life, a suppression of pleasure or a substitution of pleasure, or the denial of that thing that we call great satisfaction.

我们并不是在否定快乐， 不是在倡导清教徒式的生活方式、压抑快乐或用某物替代快乐， 也不是在否定我们称之为巨大满足的那个东西。

We are examining it. and in examination there must be freedom from opinion, otherwise you can't examine.

我们是在审视它。 在审视中，必须摆脱意见，否则你无法审视。

Pleasure is an extraordinary thing to understand, needs a great deal of attention, a swiftness of mind, a subtle perception. So one has to understand it.

快乐是一件非常需要理解的事情，它需要大量的注意力、心智的迅捷和敏锐的感知。 所以一个人必须理解它。

And to understand it, there must be neither withholding nor denying that quality, that principle of pleasure. and that's very difficult to do, because we are so heavily conditioned, to accept and to function with the motive of pleasure, with gratification.

而要理解它，既不能保留，也不能否定那种品质、那种快乐的原则。 这做起来非常困难，因为我们受到了如此严重的制约，习惯于接受并带着快乐和满足的动机去运作。

And therefore we are always limiting our total attention.

因此我们总是在限制我们整体的注意力。

We look at life in fragments, and as long as the particular totality, particular fragmentation exists, one cannot possibly see the total.

我们以碎片化的方式看待生活，只要某种整体性、某种碎片化存在，一个人就不可能看到整体。

If one say: "I must have a certain pleasure and I'm going to hold on to it at any price." then we will not comprehend or see the total pattern of pleasure.

如果有人说：“我必须拥有某种快乐，我要不惜任何代价抓住它。 那么我们将无法理解或看到快乐的整体模式。

And we are concerned with seeing the totality of pleasure, what is involved in it: the pain, the frustration, the agony, the remorse, the ache of loneliness, when all pleasure is denied, and naturally escape from all that through various forms, which again is the continuation of pleasure.

我们关心的是看到快乐的整体，看到其中包含什么：痛苦、挫折、苦恼、悔恨、孤独的隐痛 —— 当所有快乐被否定时，自然会通过各种形式逃避这一切，而这又是快乐的延续。

And the mind, that is caught, that is conditioned by this principle of pleasure, cannot, obviously, see what is true, cannot think clearly, and therefore it has no passion.

而被这个快乐原则所困住、所制约的心智，显然无法看到真相，无法清晰地思考，因此它没有热情。

It translates passion as sexual, or achieving some fragmentary activity and fulfilment in that fragment.

它将热情转化为性，或者在某个碎片化的活动中取得成就并在那个碎片中获得满足。

So where there is no understanding of pleasure, there is only enthusiasm, sentimentality which evokes brutality and callousness, and all the rest of it.

所以，在没有理解快乐的地方，只有狂热和感伤，它们会引发残忍和冷漠，等等。

So what is pleasure? Because without understanding pleasure, there is no love. Love is not pleasure, Love is not desire, Love is not memory, and, pleasure denies love. Therefore, it seems to me, it is important to understand this principle.

那么什么是快乐？ 因为不理解快乐，就没有爱。 爱不是快乐，爱不是欲望，爱不是记忆，而且，快乐否定了爱。 因此，在我看来，理解这个原则很重要。

Surely pleasure is desire.

快乐无疑就是欲望。

Desire which comes into being very naturally, when you see something which gives you a stimulation, a sensation. And from that sensation, there is desire, and the continuation of that desire, is pleasure, and that pleasure is sustained by thought.

欲望非常自然地产生，当你看到某物给你带来刺激、一种感觉的时候。 从那种感觉中，产生了欲望，而那种欲望的延续，就是快乐，并且那种快乐由思想维系。

I see something, and in that contact with it, there is a sensation. The sensation is the desire, sustained by thought, because thought is the response of memory.

我看到某物，在与它的接触中，产生了一种感觉。 那种感觉就是欲望，由思想维系，因为思想是记忆的反应。

That memory is based on other experiences of pleasure and pain, and the thought gives to that desire the sustenance, the quality of pursuit, and fulfilment.

那种记忆基于其他快乐和痛苦的经历，而思想赋予那种欲望以维系、追求的品质以及满足。

One can see this in oneself very simply, if one observes, it's all there in front of you.

如果一个人观察，就能非常简单地在自己身上看到这一点，这一切就在你眼前。

And the quality of observation cannot be taught by another. And if you are taught how to observe, you cease to observe, then you have merely the technique of observation, which prevents you from actually seeing yourself.

观察的品质是别人教不了的。 如果别人教你如何去观察，你就停止了观察， 那么你拥有的只是观察的技巧，这反而阻碍你真正地看到自己。

For yourself is the whole of mankind, with all the aches and the miseries, with the solitude and loneliness, despair, the utter loneliness of existence, meaninglessness of it all. And when you do so observe, it unfolds endlessly, which is life itself.

因为你自己就是全人类，带着所有的痛苦和苦难， 带着孤寂和寂寞、绝望、存在的彻底孤独、以及这一切的无意义。 当你这样观察时，它会无尽地展开，那就是生命本身。

Then you are not dependent on anybody, on any psychologist, on any theologian, or any priest, or any dogma. Then you are looking at this movement of life which is yourself.

那么你就不再依赖任何人、任何心理学家、任何神学家、任何牧师或任何教条。 那么你就是在看着生命的这个运动，也就是你自己。

But unfortunately, we cannot look with clarity, because we are driven by this principle of pleasure.

但不幸的是，我们无法清晰地看，因为我们被这个快乐原则所驱动。

So to understand pleasure, one has to understand the structure of thinking. Because it's thought that gives continuity to pleasure.

所以要理解快乐，就必须理解思考的结构。 因为正是思想赋予了快乐延续性。

I've had a pleasure, an experience of pleasure yesterday, of different kinds. and thought thinks about that pleasure, and demands its continuity. So, memory of that pleasure of yesterday is reacting, demanding that it be renewed through thought.

我昨天有过某种快乐、某种快乐的体验，各种不同的体验。 然后思想想着那份快乐，并要求它延续下去。 所以，对昨天那份快乐的记忆正在反应，要求通过思想来更新它。

And thought is time.

而思想就是时间。

Thinking about the past pleasure, past gratification, yesterday's delight and enjoyment.

想着过去的快乐、过去的满足、昨天的喜悦和享受。

and that thought demands its continuity now.

那份思想现在要求它的延续。

and thought projects the tomorrow's pleasure.

思想投射出明天的快乐。

and thought creates the past, the present and the future - which is time.

思想创造了过去、现在和未来 —— 这即是时间。

I have had that pleasure, I am going to have it, and I shall have it.

我曾经有过那份快乐，我将要拥有它，我会拥有它。

This time quality is created by thought, bred, put together by thought.

这种时间品质是由思想创造的，由思想孕育、组合而成的。

And thought is time, and it is time that creates fear.

思想就是时间，而正是时间创造了恐惧。

and without probing into this `time, pleasure, thought`, we're always bound by time, and therefore time has never a stop.

如果不深入探究这“时间、快乐、思想”，我们就永远被时间束缚，因此时间永不停歇。

It's only when there is an end to time, there is something totally new. Otherwise there's merely a continuity of what has been, modified through the present and conditioned by the future.

只有当时间终结时，才会有全新的东西。 否则，仅仅是从前的延续，通过现在加以修正，并被未来所制约。

For a human being, to be free of fear - fear about the future, fear about... there are a dozen fears that human beings have, conscious or undiscovered fears - fears of the neighbour, fear of death, fear of being lonely, insecure, uncertain, - fear of being confused, fear of being stupid and trying to become very clever, you know fear, fear is always in relation to something, it doesn't exist by itself.

对一个人来说，要摆脱恐惧 —— 对未来的恐惧……人类有十几种恐惧，有意识的或未被发现的恐惧 —— 对邻居的恐惧，对死亡的恐惧，对孤独、不安全、不确定的恐惧，对困惑的恐惧，对愚蠢而努力变得非常聪明的恐惧 —— 你知道恐惧，恐惧总是与某事物相关，它不能独立存在。

And to be totally free of fear, not partially, not a fragment of that, totality of what is considered fear, to be totally, that is psychologically to be completely free of fear, one must understand thought, time and pleasure. And this understanding is not intellectual or emotional.

而要彻底摆脱恐惧，不是部分地、不是其中的一个碎片，而是摆脱被视为恐惧的整体 —— 要彻底地、在心理上完全摆脱恐惧，一个人必须理解思想、时间和快乐。 而这种理解不是智力上的，也不是情感上的。

understanding can only come when there is total attention, when you give your complete attention to pleasure, how it comes into being, what is time.

理解只有在全神贯注时才会到来， 当你把全部的精力关注于快乐、快乐如何产生、时间如何运转的时候。

Time, which thought has created - I was, I will be, I am, I must change this into that.

时间，是思想所创造的——我过去怎样，我将来怎样，我现在怎样，我必须把这个变成那个。

This idea of gradual process, this idea of gradual psychological evolution of man.

这种渐进过程的想法，这种人类心理逐渐进化的想法。

And that's very gratifying - we'll gradually, all of us, become extraordinarily kindly, - We shall gradually lose all our violence, aggression. - We'll all be brotherly at one time, much later.

那非常令人满足 —— 我们所有人都会逐渐变得极其友善， —— 我们将逐渐失去所有的暴力、攻击性。 —— 在很久以后，我们终将情同手足。

This gradual concept, which is generally called evolution psychologically, seems to me so utterly false.

这种渐进的观念，通常被称为心理上的进化，在我看来完全是错误的。

I'm not, We're not offering an opinion, this is a fact.

我不是在、我们不是在提供一种意见，这是一个事实。

Because when you give your attention to something completely, there is no time at all. You don't say "I will do it tomorrow." In that state of attention, there is neither yesterday, today or tomorrow, therefore time has come to an end.

因为当你把注意力完全投入到某事物上时，根本不存在时间。 你不会说“我明天再做”。 在那种专注的状态中，既没有昨天、今天也没有明天，因此时间结束了。

But that ending of time cannot possibly be, when there is the centre as the principle of pleasure. Pleasure has, in it, pain. The two things cannot be separated. Pleasure is pain, if you have observed.

但是，当那个作为快乐原则的中心存在时，时间的终结就不可能发生。 快乐里面包含痛苦。这两者无法分开。如果你观察过，快乐就是痛苦。

So you cannot possibly, psychologically, avoid pain, if you are pursuing psychologically pleasure.

所以，如果你在心理上追求快乐，你就不可能避免痛苦。

We want the one and we don't want the other.

我们想要这个，不想要那个。

We function emotionally, of want and not want, and when deep issues, fundamental problems are concerned, and to give your mind totally to it It's rather difficult when all your life has been dissipated, dissipated in fragmentary action.

我们在情感上运作，基于想要和不想要， 而当涉及到深层问题、根本问题，要将你的心智完全投入其中时， 这相当困难，因为你整个人生都被消耗了，消耗在零散的行动中。

And when we do act totally, we only know it when there is a crisis. Then you wake up and give your whole attention. And this is a crisis, a talk of this kind is a crisis, is a challenge.

而当我们真的采取整体行动时，只有在危机中我们才知道它。 然后你醒来，付出你全部的注意力。 而这就是一场危机，这样的谈话就是一场危机，是一个挑战。

You can't just push it aside.

你不能把它推到一边。

Therefore, it may be rather difficult, maybe perhaps arduous to follow all this.

因此，理解这一切或许相当困难，也许是艰辛的。

But it won't be arduous if you are following your own state of mind.

但如果你在观察自己的心境，就不会艰辛。

You know, it's like sitting on the bank of a river and watching the river waters go by.

你知道，这就像坐在河岸上，看着河水流动。

And when you so watch, there is neither the observer nor the observed, there is only a movement.

当你这样观看时，既没有观察者也没有被观察者，只有一种运动。

But to observe that, there must be no fear, no time, no sense of pleasure and demand for gratification.

但要观察那个，必须没有恐惧、没有时间、没有快乐感和对满足的需求。

Then in that state you can observe the whole movement of life, the movement of life which is agony, despair, the ache of meaningless existence, the routine, the boredom, the great fears as of death which we talk about another day.

那么在那种状态下，你就能观察生命的整个运动， 那个充满痛苦、绝望、无意义生存之隐痛、日复一日的例行公事、无聊， 以及对死亡的巨大恐惧（我们改天再谈）的生命运动。

So you can watch all this, and when you so observe, the observer is that which he's observing, and then you can go beyond all this.

所以你可以观看这一切，当你这样观察时，观察者就是他正观察的东西，然后你就能超越这一切。

And the mutation can only take place in the mind when time, pleasure and fear have come to an end, and therefore there is a certain dimension of quality which cannot be approached through thought.

而心智的突变只有在时间、快乐和恐惧结束时才会发生， 因此存在着一个思想的途径无法企及的品质维度。

Aside: This has been Program 3 in a series of 8 programs presenting Krishnamurti, whose singularly challenging approach to the problem of our time places him outside of any simple category, such as philosopher or religious leader. Filmed in the Ojai Valley in California, the series represents the first time that Krishnamurti has permitted his talks to be filmed. The next program is called: 'Meditation'.

旁白：以上是八集系列节目中的第三集，呈现了克里希那穆提的思想。他以独特而富有挑战性的方式探讨我们这个时代的问题，这使他无法被简单地归入任何类别，如哲学家或宗教领袖。该系列节目在加利福尼亚州的奥哈伊山谷拍摄，是克里希那穆提首次允许将自己的演讲拍摄成影片。下一集节目名为《冥想》。