The question then arises: Is it at all possible to end this decaying process of this brain, as well as of the mind, the whole total entity? And also if it's possible to keep the physique, the body extraordinarily alive, alert, energetic, and so on. So that seems to me a great issue, and therefore a great challenge to find out.

那么问题就来了： 是否有可能彻底终结这个大脑以及心智（整个整体存在）的衰退过程？ 以及是否有可能保持身体格外鲜活、警觉、充满活力等等？ 在我看来，这是一个重大的问题，因此也是一个巨大的挑战，需要去弄清楚。

Now, the inquiry into this, not only verbally, but non-verbally. The inquiry, the examination into this, is meditation - because the word itself is so misused, there is so many methods of meditation.

现在，对这件事的探究，不仅是口头的，也是非口头的。 对这种探究、这种审视，就是冥想 —— 因为“冥想”这个词本身被滥用了，出现了太多关于冥想的方法。

If we understand one, we shall understand the total systems and the ways of meditation. But the central issue that we're going to talk over together this evening is this - that whether the mind can ever rejuvenate itself, whether it can become fresh, young, unafraid.

如果我们理解了一种，我们就会理解整个冥想体系和方式。 但今晚我们要一起讨论的核心问题是： 心智能否自我更新，能否变得新鲜、年轻、无所畏惧。

The fact is that there is deterioration. And if one looks at it and translates that deterioration, or tries to transcend it or go beyond it in terms of personal inclination, temperament, and so on, it becomes a very shoddy affair.

事实是，衰退确实存在。 而如果一个人看着它，并去诠释那种衰退， 或者试图根据个人的倾向、性情等去超越它，那就会变成一件非常肤浅的事。

But if one observes it, as you would observe a tree, a sunset, light on the water, the outlines of a blue hill, just to observe it, just to observe the process of what is actually taking place in each one of us, then we will go together.

但是，如果一个人观察它， 就像你观察一棵树、一次日落、水上的光、蓝色山丘的轮廓一样， 只是观察它，只是观察我们每个人内在实际发生的过程，那么我们就能一起前行。

And if you cannot do this, there will be gaps and we'll not be able to take the road together.

如果你做不到这一点，就会产生隔阂，我们就无法一起走这条路。

Because we are concerned with the whole, total process of living, and this total process of living, as one observes, is always creating an image about ourselves, about others - image through experience, image through conflict.

因为我们关心的是整个、全部的生活过程，而这个全部的生活过程， 正如一个人所观察到的，在生活中, 人总是在制造关于我们自己、关于他人的形象 —— 通过经验产生的形象，通过冲突产生的形象。

And, are we aware that there is an image in each one of us about ourselves? - that image begins to be more and more strong, and more and more crystallized, and then there is the end of it all. So it one aware of it?

那么，我们是否意识到我们每个人内心都有一个关于自己的形象？ —— 那个形象开始变得越来越强，越来越固化，然后一切就结束了。 那么，一个人意识到它了吗？

And if one is aware of it, who is the entity that is aware of the image? You understand the issue? Is the image different from the image-maker? or the image-making and the image are the same?

如果一个人意识到了它，那么那个意识到形象的主体是谁？ 你明白这个问题吗？ 那个形象和制造者不同吗？还是说形象的制造与形象本身就是同一个东西？

Because unless one understands this factor very clearly, what we're going into will not be clear. You understand?

因为除非一个人非常清楚地理解这个因素，否则我们接下来要探究的内容就不会清晰。你明白吗？

I perceive I have an image about myself - I am this and that, I am a great man or a little man, or my name is known, not known, you know, all the verbal structure about oneself, and the non-verbal structure about oneself, conscious or hidden.

我察觉到我有关于自己的一个形象 —— 我是这个那个，我是伟人还是小人物，我的名字被人知晓或不知晓， 你知道，所有关于自己的语言结构，以及关于自己的非语言结构，有意识的或隐藏的。

And I realise that image exists - If at all I become aware, watchful, I know there is this image, it's being formed all the time.

而且我意识到那个形象是存在的 —— 如果我变得觉知、警觉，我知道有这个形象，它无时无刻不在形成。

And the observer who is aware of that image, feels himself different from the image. Isn't that what's taking place? Right? I hope we're making this clear.

而那个意识到该形象的观察者，感觉他自己与形象是不同的。 这不就是正在发生的事情吗？ 对吗？我希望我们把这点讲清楚了。

And the observer then begins to either say to himself that: this image is the factor that brings about a deterioration, therefore I must destroy the image in order to achieve a greater result, to make the mind young, fresh and all the rest of it. and he struggles, he explains, he justifies, or adds, strives to alter it to a better image.

然后观察者要么开始对自己说： 这个形象是导致衰退的因素，因此我必须摧毁这个形象，以便达到一个更好的结果，让心智变得年轻、新鲜等等。 于是他挣扎、解释、辩护、或添加，努力把它变成一个更好的形象。

And this is very important to understand. And effort, struggle, in different ways, either physically or psychologically, as competition, as ambition, aggression, violence, pride, accumulated resentment, and so on, is one of the factors of deterioration.

理解这一点非常重要。 努力、挣扎，以不同的方式，无论是身体上还是心理上，比如竞争、野心、攻击性、暴力、骄傲、累积的怨恨等等， 都是衰退的因素之一。

So when one realises that the observer is the image-maker, then our whole process of thinking undergoes a tremendous change.

所以当一个人意识到观察者就是形象的制造者时， 那么我们的整个思考过程就会经历巨大的改变。

And so, the image is the known. so as long as the brain, as long as the whole mind, in which is the brain and the body, the whole mind functions within the field of the image, which is the known, of which one may be conscious or not, in that field, is the factor of deterioration. Right?

因此，形象就是已知。 所以只要大脑、只要整个心智（其中包含大脑和身体），只要整个心智在形象（即已知）的领域内运作 —— 一个人可能意识到也可能没有意识到这个领域 —— 那么在这个领域内，就存在着衰退的因素。对吗？

Please don't accept it as an idea, which you will think about when you go home. You won't, anyhow, but I mean here we are doing it, taking the thing together, therefore you must do it now, not when you go home and say "Well, I've taken notes, and I've understood it, I'll think aobut it." Don't take notes, because that doesn't help at all.

请不要把它当作一个观念来接受，然后回家再去思考。 反正你也不会，但我的意思是，现在我们正在一起做这件事，一起探讨， 所以你必须现在就去做，而不是回家后说“嗯，我做了笔记，我理解了，我会好好想想的。” 不要做笔记，因为那根本没用。

So question arises: Is it possible to empty the mind of the known? You understand? I am making myself clear?

于是问题来了：是否可能清空心智中已知的一切？ 你明白吗？我讲清楚了没有？

One must have asked this question vaguely, or with a purpose, because one suffers, one has anxieties whether it's possible to go beyond, or one has vague hints of it.

人一定曾经模糊地、或带着目的问过这个问题， 因为人痛苦、焦虑，想知道是否可能超越，或者对此有一些模糊的暗示。

Now, we are asking it, we are asking it as a question which must be answered, as a challenge which must be responded to. And this challenge is not an outward challenge, but a psychological, inward challenge.

现在，我们提出这个问题，把它当作一个必须回答的问题，一个必须回应的挑战。 而这个挑战不是外在的挑战，而是心理上、内在的挑战。

And, we're going to find out whether it is possible to empty the mind of the known. This emptying of the mind is meditation. And one must go into this question of meditation. I mean, explain it a little bit.

而且，我们要去弄清楚，是否可能清空心智中已知的一切。 这种清空心智就是冥想。一个人必须深入这个关于冥想的问题。 我的意思是，稍微解释一下。

All the Asiatic people are conditioned by this word. So-called religious, serious people are conditioned by this word, because through meditation, they hope to find something which is beyond mere daily existence. And to find it they have various systems, very, very subtle or very crude, like the Zen.

所有的亚洲人都被这个词所制约。 所谓宗教的、认真的人也被这个词所制约，因为通过冥想，他们希望能找到超越日常生存之外的东西。 为了找到它，他们拥有各种体系，非常非常精微，或者非常粗糙，比如禅宗。

And also in that, so-called meditative system is concentration - fixing the mind on one idea or one thought or one symbol, and so on.

而且在那种所谓的冥想体系中，还有专注 —— 将心智固定在一个观念、一个思想或一个象征符号上，等等。

And also there are various forms of stimulation, forcing oneself, stimulating oneself, and that is to expand consciousness more and more, through will, through effort, through concentration, through deterioration, to force, force, force.

还有各种形式的刺激，强迫自己，刺激自己， 那是为了越来越扩展意识， 通过意志、通过努力、通过专注、通过衰退，去强迫、强迫、强迫。

And by extending this consciousness, one hopes to arrive at a different state or a different dimension, or reach a point which the conscious mind cannot. Or one takes many, many drugs, including the latest, LSD and so on, so on. That gives, for the moment, tremendous stimulation to the whole system. And in that state, one experiences extraordinary things.

通过扩展这种意识，人们希望能达到一种不同的状态或不同的维度，或者触及一个意识心智无法到达的点。 或者人们服用很多很多的药物，包括最新的LSD等等。 那会在当下给整个系统带来巨大的刺激。 在那种状态下，人会体验到非凡的事情。

extraordinary things through stimulation, through concentration, through discipline, through starvation, fasting. If one fasts for some days one has peculiar, obviously, peculiar things happening.

通过刺激、专注、戒律、饥饿、禁食，也会出现非凡的事情。 如果一个人禁食几天，显然会有奇怪的事情发生。

And one takes drugs, and for the moment it gives you, makes the body extraordinarily sensitive, you see colours, which are most extraordinary, which you've never seen before. You see everything so clearly, there is no space between you and that thing which you see. And this goes on in various forms throughout the world.

当一个人服用药物时，它会在当下让你、让身体变得异常敏感，你会看到最非凡的、从未见过的颜色。 你看一切如此清晰，在你和所见之物之间没有空间。 这种情况以各种形式在世界各地发生。

The repetition of words, like in the Catholic, or in those prayers, which all make the mind a little calm, quiet - obviously, which is a trick. If you keep on repeating, repeating, you get so dull, obviously you go to sleep and you think that's a very quiet mind. But that's not meditation.

词语的重复，比如在天主教或那些祈祷文里，都会让心智稍微平静、安静 ——显然，那是一种伎俩。 如果你不停地重复再重复，你会变得非常迟钝，显然你会睡着，然后你以为那是一个非常安静的心智。 但那不是冥想。

So one can brush all that aside. Even though one is committed to it, we can throw all that out of the window. And so you are listening, I hope you'll throw it out. Because we are going into something much deeper than this invention.

所以一个人可以把所有这些都搁置一边。 即使一个人投身其中，我们也可以把这一切都扔出窗外。 所以，你们在听，我希望你们把它扔掉。 因为我们要深入的东西远比这些人为的发明更深刻。

One can put all that aside, because the more one practises a discipline, the more the mind becomes dull, mechanised, and that mechanising routine, process, makes the mind somewhat quiet, but it is not the quietness of tremendous energy, understanding.

一个人可以把所有这些都放下， 因为一个人越练习一种戒律，心智就变得越迟钝、越机械化， 而这种机械化的常规和过程使心智变得有些安静， 但它不是那种拥有巨大能量和理解力的安静。

Then we can proceed to inquire, whether it is at all possible to free the mind from the known. Not only the known of a thousand years, but also of yesterday, the memory, which is memory, which doesn't mean that I forget the road, the way to the house that we live in, or technology. that, obviously, one must have. that's essential, otherwise we can't live.

然后我们可以继续探究，是否真的可能让心智从已知中解脱出来。 不仅是千年以来的已知，还有昨天的已知、记忆 —— 记忆就是已知。 这并不意味着我忘记了路、忘记了住所的方位、或者技术。 显然，那些是必须有的，那是必不可少的，否则我们无法生活。

But we are talking of things at a deeper level - the deeper level where the image is always active. The image, which is the known, is functioning all the time.

但我们谈论的是更深层次的事情 —— 那个形象始终活跃的更深层面。形象即已知，它一直在运作。

and whether that image and the maker of the image which is the observer, whether it is possible to empty the mind of that. And emptying of that, of the known, is meditation.

以及那个形象和形象的制造者（即观察者）， 是否可能把心智中的那一切清空。 清空那一切、清空已知，就是冥想。

I can only understand you, when I have no image about you. But if you are a friend, a relation, and so on, husband, wife, and all the rest of it, I have an image. And the image I have, and you have about me and I have about you, those images have relationship. And all our relationship is based on that.

只有当我心中没有关于你的形象时，我才能真正理解你。 但如果你是朋友、亲戚等等，丈夫、妻子等等，我心中就有形象。 我心中的形象，你心中关于我的形象，我心中关于你的形象，这些形象之间产生关系。 我们所有的关系都建立在那之上。

One sees very clearly that only when the image doesn't interfere - image as knowledge, thought, emotion, all the rest of it interfere, then I can look, I can hear, I can understand.

一个人非常清楚地看到，只有当形象不干涉时 —— 形象即知识、思想、情感等一切干涉 —— 然后我才能看，我才能听，我才能理解。

It has happened to all of us, when suddenly you discuss, argue, point out, and so on suddenly, your mind becomes quiet and you say "By Jove, I've understood." That understanding is an action, not an idea. Right?

我们所有人都曾遇到过这种情况： 当你突然讨论、争辩、指出等等，突然间，你的心智变得安静，你说“天哪，我明白了”。 那种明白是一种行动，而不是一个观念。对吗？

So, there is understanding, action, only action in a different sense than the action that we know, which is the action of the image of the known.

所以，存在一种理解、一种行动， 只不过它是一种不同于我们所知的行动（即已知形象的行动）意义上的行动。

We are talking of an understanding which is an action when the mind is completely quiet, in which understanding as action takes place. Right?

我们谈论的是一种理解，它本身就是一种行动 —— 当心智完全安静时，那种作为行动的理解就发生了。对吗？

So, there is understanding and action only when the mind is completely quiet. And that quiet still mind is not induced by any discipline, by any effort.

所以，只有当心智完全安静时，才有理解和行动。 而那种安静、静止的心智不是由任何戒律、任何努力带来的。

And meditation then is, which one can do when you are sitting in a bus, walking the street or washing dishes and God knows what else... and meditation has nothing whatsoever to do with breathing and all that. There is nothing mysterious about it.

那么，冥想就是 —— 你可以在坐公交车时、走在街上时、洗碗时，以及天知道做什么别的事情时进行…… 而冥想与呼吸之类的事情毫无关系。它没有任何神秘之处。

The mystery of life is beyond all this. beyond the image, beyond effort, beyond the centralised, egotistic, subjective, self-centred activity. there is a vast field of something which can never be found through the known.

生命的奥秘超越这一切 —— 超越了形象，超越了努力，超越了以自我为中心的、自利的、主观的、以自我为中心的活动。 那是一个广阔无垠的领域，其中某种东西永远无法通过已知找到。

And the emptying of the mind can only take place non-verbally, only when there is no observer as the observed. All this demands tremendous attention, awareness, an awareness which is not concentration. Just to observe without choosing. Choice takes place only when there is confusion, not when there is clarity.

而清空心智只能在非语言的情况下发生，只有当没有观察者作为被观察者时才会发生。 这一切都需要巨大的专注、觉知 —— 一种不是专注的觉知。只是去观察，而不选择。 选择只在困惑时发生，而不是在清晰时发生。

So awareness takes place only when there is no choice, or when you are aware of all the conflicting choices, conflicting desires, the strains.

所以，觉知只有在没有选择时才会发生， 或者当你觉察到所有相互冲突的选择、矛盾的欲望、紧张压力时。

Just to observe all this movement of contradiction and knowing that the observer is the observed. and therefore in that process there is no choice at all, but only watching what is. and that's entirely different from concentration.

只是观察这整个矛盾的运动，并且知道观察者就是被观察者。 因此在那过程中根本没有选择，只有对实然的观看。这完全不同于专注。

And that awareness brings a quality of attention, in which there is neither the observer nor the observed. And this emptying of the mind with all the experiences it has had, is meditation.

那种觉知带来一种全神贯注的品质， 在这种专注中，既没有观察者也没有被观察者。 而清空心智及其所拥有的一切经验，就是冥想。

And that can be emptied only, all the experiences, when each experience... one becomes aware of it, sees the whole content of it, without choice, and therefore it goes, it passes by. therefore there is no mark of that experience as a wound, as something to remember, to recognise and keep.

而且，只有当每一个经验…… 一个人对它变得觉知，看到它的全部内容，没有选择，然后它就会离去、流过，这样所有的经验才能被清空。 因此，那个经验不会留下伤痕，不会成为需要记忆、认出和保留的东西。

So meditation is a very strenuous process, it's not just a thing to do for old ladies or men who have nothing to do.

所以冥想是一个非常艰辛的过程， 它不只是给老太太或无所事事的人做的事。

This demands tremendous attention right through. then you'll find for yourself, no, there is no question of experience, there is no finding, then when the mind is completely quiet, without any form of suggestion as hypnotism, or following a method.

这需要贯穿始终的巨大专注。 然后你会自己发现 —— 不，不存在经验的问题，不存在“找到”的问题 —— 然后，当心智完全安静时，不带有任何形式的暗示（如催眠）或遵循任何方法。

When the mind is completely quiet, then there is a quality and a different dimension of which thought can never possibly imagine or experience. Then it's beyond all search.

当心智完全安静时， 那么就有一种品质和不同的维度，是思想永远无法想象或体验的。 然后它就超越了所有的追寻。

There is then no seeking. A mind that is full of light does not seek. It's only the dull, confused mind that's always seeking and hoping to find. What it finds is the result of its own confusion.

那时就没有寻求了。 充满光明的心智不去寻求。只有迟钝、困惑的心智才总是在寻求，希望能找到。 它所找到的，只是它自身困惑的结果。

Look, please, if you understand one question, you have understood all the questions. And so, what is important in all this - in asking questions and the answers, or the explanations is that: the explanation has not value at all.

请注意，如果你理解了一个问题，你就理解了所有的问题。 所以，在所有这一切中 —— 在提问和回答或解释中 —— 重要的是：解释根本没有价值。

What has value is `how you ask the question` and what you're expecting out of that question.

有价值的是“你如何提问”， 以及你期望从那提问中得到什么。

If you are attentive of what you are asking, you will see that question is answered, without any difficulty. Therefore there is no teacher, no, no, you are everything yourself, both the teacher, the pupil, you know, everything. That gives you tremendous freedom to inquire.

如果你对你所问的问题保持专注， 你会看到那个问题毫无困难地被解答了。 因此没有老师，没有，没有，你自己就是一切，既是老师也是学生，你所知的一切。 那会给你巨大的自由去探究。

This has been the 4th of 8 programs presenting the talks of Krishnamurti. Subsequent programs in this series are titled: What is Love, questioning, Living and Death and The end of Conflict.

以上是克里希那穆提八集系列演讲中的第四集。本系列后续节目的标题为：《什么是爱》、《质疑》、《生与死》和《冲突的终结》。