THE EVENING LIGHT was on the water, and the dark trees were against the setting sun. A crowded bus went by, followed by a big car with smart people in it. A child passed rolling a hoop. A woman with a heavy load stopped to adjust it, then continued on her weary way. A boy on a bicycle saluted someone, and was intent on getting home. Several women walked by, and a man stopped, lit a cigarette, threw the match in the water, looked around, and went on. No one seemed to notice the colours on the water and the dark trees against the sky. A girl came along carrying a baby, talking and pointing to the darkening waters to amuse and distract it. Lights were appearing in the houses, and the evening star was beginning to sail the heavens.
傍晚的光线照在水面上， 阴暗的树木映衬着夕阳。 一辆拥挤的公交车经过，后面跟着一辆大车，车内坐着精致的人儿。 一个孩子滚着铁环经过。 一个背着重物的女人停下来调整它，然后继续她疲惫的行程。 一个骑着自行车的男孩向某人敬礼，并打算回家。 几个女人走过， 一个男人停下来，点燃一根烟， 把火柴扔进水里，环顾四周，然后继续走路。 似乎没有人注意到水面上的色彩和在天空的映衬下的黑树林。 一个女孩抱着一个婴儿走过来， 说着话，并指着渐暗的水面来逗趣和分散它的注意力。 房子里出现了灯光， 傍晚的星星开始在天空中航行。
There is a sadness of which we are so little aware. We know the ache and sorrow of personal strife and confusion; we know utility and the misery of frustration; we know the fullness of joy and its transiency. We know our own sorrow, but we are not aware of the sadness of the other. How can we be when we are enclosed in our own misfortunes and trials? When our hearts are weary and dull, how can we feel the weariness of another? Sadness is so exclusive, isolating and destructive. How quickly the smile fades! Everything seems to end in sorrow, the ultimate isolation.
有一种悲伤，我们对此知之甚少。 我们知道源于个人冲突和混乱的痛苦与悲伤； 我们知道源于挫折的效应与惨痛； 我们知道欢乐的丰满与它的短暂性。 我们知道自己的悲伤，但我们没有意识到别人的伤痛。 当我们被封闭在自己的不幸和麻烦中时，我们怎么能意识到呢？ 当我们的心灵疲惫沉闷时，我们怎么能感受到别人的疲惫呢？ 悲伤具有如此的排他性、隔绝性和破坏性。 笑容消失得真快！ 一切似乎都以悲伤告终，陷入无尽的孤立。
She was very well read, capable and direct. She had studied sciences and religion, and had carefully followed modern psychology. Though still quite young, she had been married – with the usual miseries of marriage she added. Now she was footloose and eager to find something more than the usual conditioning, to feel her way beyond the limits of the mind. Her studies had opened her mind to possibilities beyond the conscious and the collective gatherings of the past. She had attended several of the talks and discussions, she explained, and had felt that a source common to all the great teachers was active; she had listened with care and had understood a great deal, and had now come to discuss the inexhaustible and the problem of time.
她书读得很好，能干，耿直。 她学习过科学和宗教，并仔细地遵循现代心理学。 虽然她还很年轻，但她已经结婚了 —— 她补充说，婚姻通常很痛苦。 现在她脚步懒洋，渴望找到比日常的局限中更多的东西， 去感受自己的方式，超越头脑的极限。 她的学习为她打开了思路， 让她看到了超越过去的意识和集体潜意识的可能性。 她解释说，她参加了几次会谈和讨论， 并感受到所有伟大的老师的共同源头是活跃的。 她认真地听着，理解了很多， 现在过来，是讨论那取之不尽、用之不竭的，以及时间的问题。
“What is the source beyond time, that state of being which is not within the reasoning of the mind? What is the timeless, that creativity of which you have spoken?”
“超越了时间的源头是什么， 那种不在头脑推理范围内的存在状态？ 你所说的非时间的创造力是什么？”
Is it possible to be aware of the timeless? What is the test of knowing or being aware of it? How would you recognize it? By what would you measure it? “We can only judge by its effects.”
有没有可能意识到非时间的？ 知道它，或者意识到它的测验是什么？ 你会如何识别它？你会用什么来衡量它？ “我们只能通过它的影响来判断。”
But judging is of time; and are the effects of the timeless to be judged by the measurement of time? If we can understand what we mean by time, perhaps it may be possible for the timeless to be; but is it possible to discuss what that timeless is? Even if both of us are aware of it, can we talk about it? We may talk about it, but our experience will not be the timeless. It can never be talked about or communicated except through the means of time; but the word is not the thing, and through time the timeless obviously cannot be understood. Timelessness is a state which comes only when time is not. So let us rather consider what we mean by time.
但判断是属于时间的； 非时间的影响是否要通过属于时间的测量来判断？ 如果我们能理解我们所说的时间是什么意思， 也许非时间的东西就可能出现； 但是，有可能讨论‘什么是非时间’吗？ 即使我们俩都意识到了它，我们能谈论它吗？ 我们可能会谈论它，但我们的体验不会是非时间的。 除非通过时间手段，否则永远不能谈论或交流它； 但这个词，不是那个东西， 透过时间，显然无法理解非时间的事物。 非时间的，是一种只有在时间不存在的时候才会到来的状态。 因此，让我们考虑一下我们所说的时间是什么意思。
“There are different kinds of time: time as growth, time as distance, time as movement.”
“时间有不同的类型： 有作为成长的时间，作为距离的时间，作为运动的时间。”
Time is chronological and also psychological. Time as growth is the small becoming the large, the bullock cart evolving into the jet plane, the baby becoming the man. The heavens are filled with growth, and so is the earth. This is an obvious fact, and it would be stupid to deny it. Time as distance is more complex. “It is known that a human being can be in two different places at the same time – at one place for several hours, and at another for a few minutes during the same period.”
时间是按顺序排列的，也有心理上的。 作为成长的时间即是由小变大， 牛车演变成喷气式飞机，婴儿变成人。 天上充满了成长，大地也是如此。 这是一个显而易见的事实，否定它是愚蠢的。 作为距离的时间更为复杂。 “众所周知，一个人可以同时在两个不同的地方 —— 在一个地方几个小时， 而同一时期在另一个地方几分钟。”
Thought can and does wander far afield while the thinker remains in one place. “I am not referring to that phenomenon. A person, a physical entity, has been known to be in two widely separated places simultaneously. However our point is time.”
思想能并且在很广的范围内游荡， 而思想者仍然在原来的地方。 “我不是在引用那种现象。 一个人，作为一个客观的实体， 已经在两个相离遥远的地方同时被探明。 尽管如此，我们的重心是时间。”
Yesterday using today as a passage to tomorrow the past flowing through the present to the future, is one movement of time, not three separate movements. We know time as chronological and psychological, growth and becoming. There is the growth of the seed into the tree, and there is the process of psychological becoming. Growth is fairly clear, so let us put that aside for the time being. Psychological becoming implies time. I am this and I shall become that, using time as a passage, as a means; the what has been is becoming the what will be. We are very familiar with this process. So thought is time, the thought that has been and the thought that will be, the what is and the ideal. Thought is the product of time, and without the thinking process, time is not. The mind is the maker of time, it is time.
昨天利用今天，作为通往明天的通道， 过去通过现在流向未来， 是一个时间的运动，而不是三个独立的运动。 我们知道作为顺序和心理上的时间，成长和变成。 种子成长为树， 梦想成真。 成长是相当明显的，所以让我们暂时把它放在一边。 心理上的成为意味着时间。 我是这个样子，我将成为那个样子，把时间当作一条通道，当作一种手段。 已经发生的事物正在成为将要发生的事物。 我们非常熟悉这个过程。 因此，思想即时间，已经存在的思想和将要发生的思想， 现状和理想。 思想是时间的产品，没有思想过程，就没有时间。 头脑是时间的创造者，它即时间。
“That is obviously true. Mind is the maker and user of time. Without the mind-process, time is not. But is it possible to go beyond the mind? Is there a state which is not of thought?”
“这显然是真的。头脑是时间的创造者和使用者。 没有思维过程，就没有时间。 但是，有可能超越头脑吗？ 有没有一种没有思想的状态？”
Let us together discover whether there is such a state or not. Is love thought? We may think of someone we love; when the other is absent, we think of him, or we have an image, a photograph of him. The separation makes for thought. “Do you mean that when there is oneness, thought ceases and there is only love?”
让我们一起发现是否存在这样的状态。 爱是思想吗？ 我们可能会想到我们爱的人； 当另一个人缺席时，我们会想到他， 或者我们有一张图像，一张他的照片。这种分离使人思念。 “你的意思是，当有合一时， 思想就停止了，只有爱？”
Oneness implies duality, but that is not the point. Is love a thought process? Thought is of time; and is love time-binding? Thought is bound by time, and you are asking if it is possible to be free from the binding quality of time. “It must be, otherwise there could be no creation. Creation is possible only when the process of continuity ceases. Creation is the new, the new vision, the new invention, the new discovery, the new formulation, not the continuity of the old.”
合一意味着二元性，但这不是重点。 爱是一个思考的过程吗？思想就是时间； 爱是否被时间束缚着？思想被时间束缚， 你是在问，是否有可能摆脱时间的束缚。 “它必须是，否则就不可能有创造。 只有当延续性过程停止时，创造才有可能。 创造是新的，新的视野，新的发明，新的发现， 新的公式，而不是旧的延续性。”
Continuity is death to creation.
延续性，即是创造的死亡。
“But how is it possible to put an end to continuity?”
“但是怎么可能结束延续性呢？”
What do we mean by continuity? What makes for continuity?
我们所说的延续性是什么意思？是什么造就了延续性？
What is it that joins moment to moment, as the thread joins the beads in a necklace? The moment is the new, but the new is absorbed into the old and so the chain of continuity is formed. Is there ever the new, or only recognition of the new by the old? If the old recognizes the new, is it the new? The old can recognize only its own projection; it may call it the new, but it is not. The new is not recognizable; it is a state of non-recognition, non-association. The old gives itself continuity through its own projections; it can never know the new. The new may be translated into the old, but the new cannot be with the old. The experiencing of the new is the absence of the old. The experience and its expression is thought, idea; thought translates the new in terms of the old. It is the old that gives continuity; the old is memory, the word, which is time.
是什么把每个瞬间连接在一起的， 如同丝线，连接项链中的珠子一样？ 瞬间是新的，但新的被旧的吸收， 并因此形成了延续性的链条。 到底有没有新的，还是只存在旧的对新的认识？ 如果旧的认识新的，那么它是新的吗？ 旧的只能识别自己的投影； 它可能称之为新，但那不是新。 新的是无法识别的；它是一种无法识别、无法联结的状态。 旧的通过自己的投影，赋予了自己的延续性； 它永远无法知道新的。 新的可能被翻译成旧的，但新的不能与旧的共存。 体验新，就是旧的缺席。 体验及其表达是思想、观念； 思想用旧的来翻译新的。 是旧的提供了延续性； 旧的即是记忆、词语，也就是时间。
“How is it possible to put an end to memory?”
“怎么可能结束记忆？”
Is it possible? The entity that desires to put an end to memory is himself the forger of memory; he is not apart from memory. That is so is it not? “Yes, the maker of effort is born of memory, of thought; thought is the outcome of the past, conscious or unconscious. Then what is one to do?”
可能吗？ 渴望结束记忆的实体本身，就是记忆伪造出来的； 他没有脱离记忆。他就是记忆，不是吗？ “是的，努力的创造者是出于记忆，属于思想。 思想是过去的结果，无论是有意的或无意的。 那该怎么办呢？”
Please listen, and you will do naturally, without effort, what is essential. Desire is thought; desire forges the chain of memory. Desire is effort, the action of will. Accumulation is the way of desire; to accumulate is to continue. Gathering experience knowledge, power or things, makes for continuity and to deny these is to continue negatively. positive and negative continuance are similar. The gathering centre is desire, the desire for the more or the less. This centre is the self, placed at different levels according to one’s conditioning. Any activity of this centre only brings about the further continuity of itself. Any move is time-binding; it prevents creation. The timeless is not with the time-binding quality of memory. The limitless is not to be measured by memory, by experience. There is the unnameable only when experience, knowledge, has wholly ceased. Truth alone frees the mind from its own bondage.
请听，你会自然而然地、毫不费力地做本质的事情。 欲望是思想；欲望锻造出记忆的链条。 欲望是努力，是意志的行动。 积累是欲望的运转方式；积累就是延续。 聚敛体验、知识、权力或财物，使延续性成为可能， 而否定掉这些，是消极的延续。 积极的延续和消极的延续是相似的。 聚敛的中心是欲望 —— 更多或更少的欲望。 这个中心，即自我 —— 根据自身的受限情况而位于不同的层面上。 这个中心的任何活动，都只会带来自身的进一步的延续性。 任何的举动，都受时间束缚；它在阻断创新。 那非时间的，不受制于记忆的属性 —— 被时间束缚。 无限不能用记忆来衡量，不能用体验来衡量。 只有当体验、知识彻底地消逝，才有那无名的。 仅存的真，把头脑从他自身的束缚中解脱。