Aside: The speaker is Krishnamurti, whose unorthodox and challenging approach to fundamental philosophical and religous questions, has made him one of the more stimulating and authentic voices of our time.

And is this contradictory desires that bring about conflict - the wanting and not wanting, what is and what should be, the what is trying to conform to a pattern of what should be, and so, there is always conflict.

难道不正是这些相互矛盾的欲望带来了冲突吗 —— 想要与不想要、实然与应然，实然试图去符合某种应然的模式， 因此，冲突总是存在。

And apparently that is part of our daily existence from getting up in the morning, going to the office, struggling, until we go back to bed. and from the moment we are born till we die, there is this constant effort and battle.

显然，这是我们日常存在的一部分： 从早上起床、去办公室、挣扎，直到我们回到床上。 从我们出生那一刻到死亡，一直存在着这种不断的努力和战斗。

And to make effort to get rid of effort, is still further effort. This things that we are going to discuss this morning, as I said, needs no effort at all.

而努力去摆脱努力，仍是进一步的努力。 我们今天早上要讨论的这件事， 正如我所说，根本不需要任何努力。

What it needs is a total perception of the whole process of life. And to perceive this whole phenomenon of life, one needs energy. And that energy is denied when there is this drive, this effort to achieve something.

它需要的是对生命整个过程的整体感知。 而要感知生命的这整个现象，一个人需要能量。 当存在这种驱动力、这种去达成某事的努力时，那份能量就被否定了。

You know, it's only when the cup is empty that it can be filled. It's only when the mind and heart are totally empty, then it can comprehend, then it can live.

你知道，只有当杯子空了，它才能被装满。只有当心智和内心完全空寂时，它才能领悟，才能活。

But to be so completely empty is not a negative phenomenon. On the contrary, it is the highest form of intelligence.

但是如此彻底地空寂并不是一种消极的现象。相反，它是最高形式的智慧。

It is the highest form of love, to be so completely empty, so that there is not a scratch of memory, not a word, not a conclusion that distorts perception.

如此彻底地空寂，就是最高形式的爱，以至于没有任何记忆的划痕、没有一个词语、没有一个结论去扭曲感知。

And what we are going to discuss or talk over together this morning, demands a quality of mind that has no fear of any kind.

而我们今天早上要一起讨论或交谈的内容，需要一种没有任何恐惧的心智品质。

So one has first to understand fear. Because what we are going to discuss is this problem of death, and to unerstand this enormous problem which has faced man from the beginning of time, one has to be free of fear.

所以一个人必须首先理解恐惧。 因为我们要讨论的是死亡这个问题， 而要理解这个从时间之初就一直困扰着人类的巨大问题，一个人必须摆脱恐惧。

There are so many forms of fear - fear of darkness, fear of what somebody says, fear of being hurt, fear of insecurity, fear of loneliness, and the ultimate fear which is death.

恐惧有如此多的形式——对黑暗的恐惧、对他人言论的恐惧、对受伤的恐惧、对不安全的恐惧、对孤独的恐惧， 以及最终的恐惧——死亡。

Fear in every form is thought in action with regard to the past, through the present and to the future.

每一种形式的恐惧，都是思想关于过去、经由现在、指向未来的行动。

I am afraid of what will happen, and I am afraid of something I have done in the past which I want to cover up.

我害怕将要发生的事，也害怕我过去做过的、想要掩盖的某件事。

So, thought, fear is the movement of time. and it's very important - if we would be free of fear - to understand this movement of time, which is essentially the process of thinking.

所以，思想、恐惧，就是时间的运动。 如果我们想要摆脱恐惧，那么理解这种时间的运动 ——它本质上就是思考的过程——就非常重要。

The now, the actual living present, the now, is the result of yesterday, and thousand yesterday, so there is no actual now.

当下，这个实际活着的现在，是昨天（以及千万个昨天）的结果，所以并没有一个实际的现在。

And fear is this movement of time, which is the product of thought.

而恐惧就是这种时间的运动，它是思想的产物。

When I am confronted with something dangerous, immediately there is no fear. I act - either foolishly, ignorantly - but there is action. But give time - an interval - then thought comes into operation, then I am afraid.

当我面对危险的事物时，立刻就没有恐惧。 我行动 —— 要么愚蠢地、无知地 —— 但有行动。 但给了时间 —— 一个间隔 —— 然后思想开始运作，然后我就害怕了。

I am sure each one of us has various kinds of fears. Take one of them, bring it out in the open and look at it, and how you look at it matters immensely?

我相信我们每个人都有各种各样的恐惧。 挑出其中一个，把它带到明处看着它，而你看待它的方式是至关重要的。

First, do you look at it as though it was something outside of you, as something which is not you, but something which is placed outside?

首先，你是把它看作某种外在的东西， 某种不是你、而是被放在外面的东西吗？

So, there is the observer, and fear is something outside of you, right? So, there is this duality, this contradiction: "I am not afraid.". But there is fear which I must overcome.

于是，有观察者，而恐惧是你外在的东西，对吗？ 所以，就有了这种二元性、这种矛盾：“我不害怕。” 却存在着我必须克服的恐惧。

I must do something about that thing which I called fear. So the observer is different from the thing observed. And is there a difference?

我必须对我称之为恐惧的那个东西做点什么。所以观察者与被观察者是不同的。那真的有区别吗？

There is no difference if you examine it, the obsever is the observed.

如果你审视它，就会发现没有区别，观察者就是被观察者。

That is: the observer is the centre of accumulated memory, experience, knowledge, information, and so on. The censor, the observer, he or it is aware outside of himself of something which he calls fear. And he is making constant effort to run away, or translate, or transcend, or suppress that fear.

也就是说：观察者是累积的记忆、经验、知识、信息等等的中心。 那个审查者、观察者，意识到他自身之外有某种他称之为恐惧的东西。 他不断地努力去逃避、诠释、超越或压抑那份恐惧。

The more the tension between the observer and the fact of fear, the greater the effort, the greater the desire to escape, to run away, to cover up. And if you cannot run away, one becomes neurotic, because the tension becomes so intense. And to live in that intense darkness of fear, is a state of neurosis.

观察者与恐惧事实之间的张力越大，努力就越大，想要逃避、逃跑、掩盖的欲望就越强。 如果你无法逃跑，就会变得神经质，因为张力变得如此强烈。 而生活在那恐惧的强烈黑暗中，就是一种神经质的状态。

But as we said, when the observer is the observed - not a idea, but the fact - then there is no effort at all. because then there is no contradiction. I am fear, and what can I do? Please follow this.

但正如我们所说，当观察者就是被观察者时 —— 不是一个观念，而是事实 —— 那么根本就没有努力。 因为那时就没有矛盾了。我就是恐惧，那我还能做什么？ 请跟上这一点。

When the observer is the observed and the observer has always acted as though the observed is something different from himself, then he could act. But when he realises that the observer is the observed, all action ceases on his part. and therefore all effort, and therefore there is no fear at all.

当观察者就是被观察者时 —— 而观察者过去一向行动时，就好像被观察者是与他不同的东西，那样他才能行动。 但是当他意识到观察者就是被观察者时，他那边的一切行动就停止了， 从而一切努力也停止了，因此根本没有恐惧。

This requires a great deal of inward inquiry, inward observation, step by step, without coming to any conclusion.

这需要大量的内在探究、内在观察， 一步一步地进行，而不得出任何结论。

And when there is no fear, because the observer is the thing which he has externalised as fear, which is himself, then this action, which was positive - that is doing something about fear then the observer is the observed, in that state there is complete inaction, and that complete inaction is the highest form of action.

当没有恐惧时 —— 因为观察者就是他外在化为恐惧的那个东西，也就是他自己 —— 那么，那种曾经是积极的行动（即对恐惧做点什么）…… 当观察者就是被观察者时，在那种状态下就有了彻底的“无为”， 而那彻底的“无为”就是最高形式的行动。

Now, so there is no effort at all.

所以，根本没有任何努力。

It's only the dull mind, the mind that's committed - the mind that has, that is achieving, not achieving, - that is in constant battle, struggle, effort and this effort, this struggle is considered the positive way of life, it is the most mischievous way of life.

只有那种迟钝的、投入的心智才会患得患失 —— 处于不断交战、挣扎、努力的状态中 —— 尽管这种努力、这种挣扎被认为是积极的生活方式，但它是最有害的生活方式。

Let's proceed to examine this question of what is death.

让我们继续审视这个关于死亡是什么的问题。

There are 3 things one has to understand: living, love, and death. They all go together, you cannot separate death from love and living.

有三件事是一个人必须理解的：生活、爱和死亡。 它们是密不可分的，你不能把死亡从爱与生活中分离出来。

To us, living as it is, is a torture, a misery, meaningless existence.

对我们来说，现实的生活是一种折磨、一种苦难、毫无意义的存在。

The more clever, the more sensitive, the more intellectually, emotionally, one is alive, it has no meaning at all.

一个人越聪明、越敏感、越在智力和情感上活跃， 它（生活）就越是毫无意义。

And seeing that it has no meaning, we invent a meaning, we project a meaning, and according to that meaning try to live, which is not living at all.

看到它毫无意义，我们就发明一种意义、投射一种意义， 然后根据那种意义试图去生活，那根本不是生活。

So one has to understand what is living. And living is not this battle between human beings, is not this battle of competition, of races, of ambition, and all the rest of it.

所以一个人必须理解什么是生活。 而生活不是人与人之间的这种争斗，不是这种竞争、种族、野心等等的争斗。

I don't have to go into all the details of it, we all know what life is - the torture, the sorrow, the endless misery and confusion. And that's what we call living.

我不必深入所有细节，我们都知道生活是什么 —— 折磨、悲伤、无尽的苦难和困惑。 而那正是我们称之为生活的东西。

And love, as we know, is hedged about with jealousy, suspicion, aggression, violence, and so we don't know what that is either.

而爱，据我们所知，被嫉妒、猜疑、攻击、暴力所包围，所以我们也不知道那是什么。

And obviously we don't know what death is, because we are frightened of it.

而且显然我们不知道死亡是什么，因为我们都害怕它。

There is much deeper fact, deeper issue involved in this. That is, the psychological ending, the me, the accumulated experience as a human being, with all the knowledge, with all the accumulated information, every form of memory, treasured, cherished, and despised, put away, all that is the centre, which is the me, the ego, the person.

这其中涉及到更深层的事实、更深层的问题。 那就是，心理上的终结 ——“我”，作为一个人所累积的经验，带着所有的知识、所有累积的信息、每一种形式的记忆（珍藏的、珍惜的、鄙视的、搁置的） ——所有这些都是那个中心，也就是“我”、自我、这个人。

And it is that centre, the psychological centre, that one is afraid of losing. And that centre is the result of time. And that centre creates the space around itself, like all centres do.

而正是那个中心，那个心理上的中心，让人害怕失去。 那个中心是时间的结果。 那个中心在自己周围创造空间，就像所有中心所做的那样。

This microphone exists in space, and it creates a space around itself, which is very simple.

这个麦克风存在于空间中，它在自身周围创造了一个空间，这很简单。

and there is the centre as the me, which has created a space around itself.

还有一个作为“我”的中心，它也在自身周围创造了一个空间。

And death, to most of us, is the losing of that centre, isn't it?

而死亡，对我们大多数人来说，就是失去那个中心，不是吗？

the things that I have known, my family, my friends, my... all the things that I have accumulated, which is the known.

我已经知道的事物，我的家人、我的朋友、我…… 我所积累的一切，也就是已知。

The centre is the known. and death is something of which I don't know at all. and what I'm frightened of is losing the known, not of the unknown.

那个中心就是已知。 而死亡是我完全不知道的东西。 我害怕的是失去已知，而不是未知。

And losing the known means I'm completely lonely, I'm completely alone, in a void. And that's what I'm afraid of.

失去已知意味着我完全孤独，我完全孑然一身，处于一种虚空之中。 那正是我所害怕的。

Now, is it possible to end that centre? Each day! not having accumulated then giving it up, but to die to that centre every day, every minute.

那么，是否有可能终结那个中心？ 每天！不是先积累然后放弃，而是让那个中心每一天、每一分钟都死去。

That is, that centre is the accumulation of experience, knowledge. and life is a process of experience, a challenge and a response.

也就是说，那个中心是经验、知识的累积。 生活是一个经验的过程，一个挑战与回应的过程。

You have an experience - a pleasant or unpleasant experience, dangerous or pleasurable. And to receive that experience and understand it, and die to it immediately. So that there is no memory as a centre which retains that experience.

你有一个经验 ——愉快或不愉快的经验，危险或快乐的。 接收那经验、理解它，然后立即对它死去。 这样就没有作为中心的记忆去保留那个经验。

We often do this, naturally. but to be aware so intensely, without any choice, and to be aware, so aware, so that every experience is totally assimilated, understood and dissolved.

我们常常自然这样做。 但要如此强烈地觉知，没有任何选择，并且觉知、 如此觉知，以至于每一个经验都被完全吸收、理解并化解。

That requires a great deal of energy, which means attention. That is to die every day to every pleasure, to every thought, to every form of accumulation.

那需要大量的能量，也就是专注。 那就是每天对每一种快乐、每一个思想、每一种形式的积累死去。

So that, with the dying, the mind is made fresh and the heart renews itself, so that life doesn't become a torture.

这样，随着死去，心智变得新鲜，内心自我更新， 生活就不会变成一种折磨。

So in dying every day to everything that we know, is to love. Otherwise, one cannot love.

因此，每一天都对我们所知道的一切死去，就是爱。 否则，一个人无法爱。

Love is not something to be cultivated. Like humility, the moment you cultivate humility, it's a cloak of vanity.

爱不是可以培养的东西。 就像谦卑，你培养谦卑的那一刻，它就变成了虚荣的外衣。

And it's only when you die to everything, to every experience that you've had, that you're living.

只有当你对一切、对你所拥有的每一个经验都死去时，你才是在生活。

So living is a movement, fresh, new, innocent, every minute of the day, fresh.

所以生活是一种运动，新鲜的、崭新的、纯真的，一天的每一分钟都是新鲜的。

And to die to the past, is to live totally, altogether a different dimension.

而对过去死去，就是全然活着，活在一个完全不同的维度。

Q: If I attend to a tree in the way that you described, so that the observer is the observed, the tree is still there. K: Of course, sir. Q: If I attend to my fear in the same way, won't my fear also still be there? K: No. You see. First of all, I don't want to get rid of my fear. I want to understand it. To understand something I must care for it, I must love it, I must be careful with it.

问：如果我按照你描述的方式去关注一棵树， 以至于观察者就是被观察者，树依然在那里。 克：当然，先生。 问：如果我以同样的方式关注我的恐惧，我的恐惧不也还会在那里吗？ 克：不。你看。 首先，我不想摆脱我的恐惧。我想理解它。 要理解某件事，我必须关心它，我必须爱它，我必须小心地对待它。

And if I say "I must get rid of it." I've already acted most foolishly, because I have to understand the structure and the nature of fear.

如果我说“我必须摆脱它”， 我已经采取了最愚蠢的行动， 因为我必须理解恐惧的结构和本质。

To understand it, I must look at it. And I cannot look at it if I say, if I want to get rid of it, or suppress it, or sublimate it. I must actually look at it, come into contact with it. Not through a word, but with the fact, with what it actually is.

要理解它，我必须看着它。 如果我说、如果我想摆脱它，或压抑它，或升华它，我就无法看着它。 我必须实际地看着它，与它接触。 不是通过词语，而是通过事实，通过它实际的样子。

How can the mind which is so crowded, so everlastingly chattering, how can that mind be empty? I'm afraid there is no way.

如此拥挤、如此喋喋不休的心智，怎么能变得空寂？ 恐怕没有办法。

Any method is the most impractical way. That's why, sir, I said, we said at the beginning, what is important is to listen.

任何方法都是最不切实际的方式。 所以，先生，我之前说过，我们一开始就说过，重要的是去聆听。

And to listen needs attention, care, a certain quality of affection in which there is communion. and then you'll find, without an effort, it has come into being.

而聆听需要专注、关心、一种有交流的情感品质。 然后你会发现，毫不费力地，它已经发生了。

So, you see, sir, we are so used to being told what to do. We worship authority, and we have lost all capacity in the word, all intention to find things for ourselves. And this, in this what we are talking about, there is no teacher, there is no method, there is no practice. there is only perception of what is, and when there is that perception, then the problem is resolved.

所以，你看，先生，我们太习惯于被告诉该做什么。 我们崇拜权威，我们已经失去了词语中的全部能力、失去了自己寻找事物的全部意愿。 而在我们所谈论的这件事中，没有老师、没有方法、没有练习。 只有对实然的感知，而当有了那种感知，问题就解决了。

Q: Of what significance is hope and faith to living? K: What significance has hope and faith to living? I hope you won't think me harsh, if I say there is no significance at all.

问：希望和信仰对生活有何意义？ 克：希望和信仰对生活有何意义？ 我希望如果我说它们毫无意义时，你不要觉得我苛刻。

We've had hope, we've had faith - faith in church, faith in politics, faith in leaders, faith in gurus. because we have wanted to achieve a state of bliss, of happiness, and so on. And hope has nourished this faith.

我们有过希望，有过信仰 —— 对教会的信仰、对政治的信仰、对领袖的信仰、对上师的信仰。 因为我们想要达到一种至福、快乐的状态等等。 而希望滋养了这种信仰。

And when one observes through history, through our life, all that hope and faith have no meaning at all.

当一个人通过历史、通过我们的生命来观察时， 所有这些希望和信仰根本没有意义。

Because what is important is what we are, actually what we are - not what we think are, or what we think we should be, - but actually what we is. If we know how to look at what is, That, that will bring about a tremendous transformation.

因为重要的是我们是什么，实际上我们是什么 —— 不是我们认为自己是什么，或者我们认为自己应该是什么 —— 而是实际上的实然。 如果我们知道如何去看待“实然”， 那就会带来巨大的转变。