HOW BEAUTIFUL IS the earth with its deserts and rich fields, its forests, rivers and mountains, its untold birds and animals and human beings! There are villages filthy and diseased, where it has not rained enough for many seasons; the wells are all but dry and the cattle are skin and bones; the fields are cracked, and the ground-nut is withering away; the sugarcane is no longer planted, and the river has not flowed for several years. They beg they steal, and go hungry; they die waiting for the rains. Then there are the opulent cities with their clean streets and shiny new cars, their washed and well-dressed people, their endless shops filled with things, their libraries, universities and slums. The earth is beautiful and its soil, around the temple and in the arid desert, is sacred.
大地多么的美 —— 拥有沙漠和肥沃的田野、 它的森林、河流和山脉，居住着无数的鸟儿、动物和人类！ 这些村庄肮脏和疾病，许多季节没有下雨； 井水几乎干涸，牛瘦得只剩下皮肤和骨头； 田地开裂，花生正在枯萎； 甘蔗不再种植，河流已经好几年没有流淌了。 他们乞讨、偷窃、然后挨饿；他们在等雨之中而死去。 而这里，是华丽的城市，有干净的街道和闪亮的新车， 他们是洗得白净、穿着得体的人，他们无尽的商店里摆满了东西， 他们的图书馆，大学和贫民窟。 大地是美丽的，而它的土壤，在寺庙的周围，在干旱的沙漠中，是神圣的。
To imagine is one thing, and to perceive what is is another, but both are binding. It is easy to perceive what is, but to be free of it is another matter; for perception is clouded with judgment, with comparison, with desire. To perceive without the interference of the censor is arduous. Imagination builds the image of the self, and thought then functions within its shadows. From this self-concept grows the conflict between what is and what should be, the conflict in duality. perception of the fact and idea about the fact, are two entirely different states, and only a mind that is not bound by opinion, by comparative values, is capable of perceiving what is true.
想象是一回事，感知现状是另一回事，但两者都具有约束性。 很容易感知现状，但从中解脱是另一回事； 因为感知被判断、比较、欲望所笼罩。 在没有审查者干扰的情况下进行感知是艰巨的。 想象力构建了自我的形象，然后思想在它的阴影下发挥作用。 从这个自我的概念中， 滋生出现状和‘应该是’之间的冲突，一种二元性的冲突。 对事实的感知和对事实的观念，是两种完全不同的状态， 只有不受观点、比较性的价值观束缚的头脑， 才能够感知到什么是真实。
She had come a long distance by train and bus, and the last bit she had had to walk; but as it was a cool day, the climb was not too much. "I have a rather pressing problem which I would like to talk over," she said. "When two people who love each other are adamant in their diametrically opposed convictions, what is to be done? Must one or the other give in? Can love bridge this separating and destructive gap?"
她坐火车和公共汽车长途跋涉， 最后一程，她不得不步行；但因为是凉爽的一天，攀爬并不算太辛苦。 “我有一个相当紧迫的问题，我想谈谈，” 她说。 “当两个彼此相爱的人坚持他们截然相反的信念时， 该怎么办？一方或另一方必须屈服吗？ 爱能弥合这种分离和破坏性的鸿沟吗？”
If there were love, would there be these fixed convictions which separate and bind?
如果有爱，会有这些分离的、约束性的、固定的信念吗？
"Perhaps not, but it has now gone beyond the state of love; the convictions have become hard, brutal, unyielding. One maybe flexible, but if the other is not, there is bound to be an explosion. Can one do anything to avoid it? One may yield temporize, but if the other is wholly intransigent, life with that person becomes impossible, there is no relationship with him. This intransigence is leading to dangerous results, but the person concerned doesn't seem to mind inviting martyrdom for his convictions. It all seems rather absurd when one considers the illusory nature of ideas; but ideas take deep root when one has nothing else. Kindliness and consideration vanish in the harsh brilliancy of ideas. The person concerned is completely convinced that his ideas, theories which he has got from reading, are going to save the world by bringing peace and plenty to all, and he considers that killing and destruction, when necessary, are justified as a means to that idealistic end. The end is all-important, and not the means; no one matters as long as that end is achieved."
“也许没有，但它现在已经超出了爱的状态； 信念变得坚硬、残酷、不屈不挠。 一个也许是灵活的，但如果另一个不是，必然会有爆炸。 一个人能做些什么来避免它吗？ 一个人可能会屈服妥协，但如果另一个人完全不妥协， 与那个人的生活就变得不可能了，与他就没有了关系。 这种不妥协的态度正在导致危险的结果， 但被关心的人似乎并不介意为他的信念而殉葬。 当人考虑到观念的虚幻本质时，这一切似乎都是相当荒谬的。 但是，当一个人没有别的东西时，观念就会根深蒂固。 善意和体贴消失在观念的严酷的光辉中。 被关心的人完全相信他的观念，他从阅读中获得的理论， 相信将会给所有人带来和平与富足，拯救世界， 他认为，在必要的时候，为了达到理想的目的，杀戮和毁灭是合理的， 目的至关重要，而不是手段；只要能达到这个目的，没有什么是重要的。”
To such a mind, salvation lies in the destruction of those who are not of the same conviction. Some religions have in the past thought this to be the way to God, and they still have excommunications, threats of eternal hell, and so on. This thing you are talking about is the latest religion. We seek hope in churches, in ideas, in 'flying saucers', in Masters, in gurus, all of which only leads to greater misery and destruction. In oneself one has to be free from this intransigent attitude; for ideas, however great, however subtle and persuasive, are illusion, they separate and destroy. When the mind is no longer caught in the net of ideas, opinions, convictions, then there is something wholly different from the projections of the mind. The mind is not our last resort in resolving our problems; on the contrary, it is the maker of problems.
对于这样一个头脑来说， 救赎在于摧毁那些没有相同信念的人。 一些宗教过去认为这是通往上帝的道路， 他们仍然有流放、永堕地狱的威胁等等。 你说的这个是最新的宗教。 我们在教会、在观念、「飞碟」、在大师、上师中寻求希望， 所有这些都只会导致更大的痛苦和破坏。 在自己身上，一个人必须从这种顽固的态度中解脱。 因为观念，无论有多么的伟大、多么的微妙和有说服力，都是幻觉，它们斩断和破坏。 当头脑不再被困在观念、意见、信念的网中时， 就会有某种与头脑的投影完全不同的东西。 头脑不是我们解决问题的最后手段； 相反，它是问题的制造者。
"I know that you do not advise people, sir, but all the same, what is one to do? I have been asking myself this question for many months, and I haven't found the answer. But even now as I put that question I am beginning to see that there is no definite answer that one must live from moment to moment, taking things as they come and forgetting oneself. Then perhaps it is possible to be gentle, to forgive. But how difficult it is going to be!"
“我知道你不给别人提供建议，先生， 但同样，人该怎么办？ 几个月来，我一直在问自己这个问题，但我还没有找到答案。 即使我现在提出这个问题，我也开始看到，没有明确的答案， 一个人必须每时每刻地生活，事情来了即处理，并忘记自己。 那么也许可以温柔、宽恕。 但这有多么地困难！”
When you say 'how difficult it is going to be', you have already stopped living from moment to moment with love and gentleness. The mind has projected itself into the future, creating a problem - which is the very nature of the self. The past and the future are its sustenance. "May I ask something else? Is it possible for me to interpret my own dreams? Lately I have been dreaming a great deal and I know that these dreams are trying to tell me something, but I cannot interpret the symbols, the pictures that keep repeating themselves in my dreams. These symbols and pictures are not always the same, they vary, but fundamentally they all have the same content and significance - at least I think so, though of course I may be mistaken."
当你说“这有多么地困难”时， 你已经停止了每时每刻都带着爱与温柔生活。 头脑已经将自己投射到未来，制造出一个问题 —— 这就是自我的本质。过去和未来是它的寄托。 “我能问点别的吗？我有可能诠释自己的梦吗？ 最近我一直做了很多梦， 我知道这些梦试图告诉我一些事情， 但我无法解释那些符号，那些在我梦中不断重复的图片。 这些符号和图片并不总是相同的，它们各不相同， 但从根本上说，它们都具有相同的内容和意义 —— 至少我认为是这样，当然，我也可能误解了。”
What does that word 'interpret' mean with regard to dreams? "As I explained, I have a very grave problem which has been bothering me for many months, and my dreams are all concerned with this problem. They are trying to tell me something, perhaps give me a hint of what I should do, and if I could only interpret them correctly I would know what it is they are trying to convey."
“解释”这个词对梦意味着什么？ “正如我所解释的，我有一个非常严重的问题，这个问题已经困扰了我好几个月， 我的梦都与这个问题有关。 它们试图告诉我一些事情，也许给我一个我应该做什么的提示， 如果我恰好能正确地解释它们， 我就会知道它们试图传达的是什么。”
Surely, the dreamer is not separate from his dream; the dreamer is the dream. Don't you think this is important to understand? "I don't understand what you mean. Would you please explain?"
当然，做梦的人与他的梦不是分开的。 做梦人就是梦。你不认为理解这一点很重要吗？ “我不明白你的意思。你能解释一下吗？”
Our consciousness is a total process, though it may have contradictions within itself. It may divide itself as the conscious and the unconscious, the hidden and the open, in it there may be opposing desires values, urges, but that consciousness is nevertheless a total, unitary process. The conscious mind may be aware of a dream, but the dream is the outcome of the activity of the whole consciousness. When the upper layer of consciousness tries to interpret a dream which is a projection of the whole consciousness, then its interpretation must be partial, incomplete, twisted. The interpreter inevitably misrepresents the symbol, the dream.
我们的意识是一个完整的过程， 尽管它本身可能有矛盾。 它可能将自己划分为有意识的和无意识的，隐藏的和开放的， 在其中可能存在对立的欲望、价值、冲动， 但这个意识仍然是一个完全的、统一的过程。 有意识的头脑可能意识到一个梦， 但这个梦是整个意识活动的结果。 当意识的上表层试图解释一个梦 —— 这个来自于整个意识的投影， 那么它的解释一定是部分的、不完整的、扭曲的。 解释者不可避免地歪曲了这种符号，这个梦。
"I am sorry, but this is not clear to me."
“我很抱歉，但这对我来说并不清楚。”
The conscious, superficial mind is so occupied with anxiety, with trying to find a solution to its problem, that during the waking period it is never quiet. In so-called sleep, being perhaps somewhat quieter, less disturbed, it gathers an intimation of the activity of the whole consciousness. This intimation is the dream, which the anxious mind upon waking tries to interpret; but its interpretation will be incorrect, for it is concerned with immediate action and its results. The urge to interpret must cease before there can be the understanding of the whole process of consciousness. You are very anxious to find out what is the right thing to do with regard to your problem, are you not? That very anxiety is preventing the understanding of the problem and so there is a constant change of symbols behind which the content seems to be always the same. So, what now is the problem?
有意识的、表层的头脑 被焦虑所占据，试图找到解决问题的方法， 以至于在清醒的时期，它永远不会安静。 在所谓的睡眠中，也许更安静，更少干扰， 它收集了整个意识活动的暗示。 这种暗示就是梦，醒来时焦虑的头脑试图解释它； 但它的解释是不正确的， 因为它关心的是立即的行动及其结果。 在理解意识的整个过程之前， 必须停止这种解释的冲动。 你非常急于找出关于你的问题的正确做法，不是吗？ 正是这种焦虑阻碍了对问题的理解， 因此符号不断地变化，其背后的内容似乎总是相同的。 那么，现在的问题是什么呢？
"Not to be afraid of whatever happens."
“不要害怕任何事情发生。”
Can you so easily put away fear? A mere verbal statement does not do away with anxiety. But is that the problem? You may wish to do away with fear, but then the 'how', the method, becomes important, and you have a new problem as well as the old one. So we move from problem to problem and are never free of them. But we are now talking of something wholly different, are we not? We are not concerned with the substitution of one problem for another.
你能这么轻易地放下恐惧吗？ 仅仅口头陈述并不能消除焦虑。但这是问题所在吗？ 你可能希望消除恐惧，但随后就问‘如何’ —— 这个方法，变得重要，在原来的问题上，你又有了一个新问题。 因此，我们从一个问题移动到另一个问题，并且永远不能摆脱它们。 但是我们现在谈论的是完全不同的东西，不是吗？ 我们不关心用一个问题取代另一个问题。
"Then I suppose the real problem is to have a quiet mind."
“那么我想真正的问题是要有一个安静的头脑。”
Surely, that is the only issue: a still mind. "How can I have a still mind?"
当然，这是唯一的问题：一个安宁的头脑。“我怎么能有一个安宁的头脑？”
See what you are saying. You want to possess a still mind, as you would possess a dress or a house. Having a new objective, the stillness of the mind, you begin to inquire into the ways and means of getting it, so you have another problem on your hands. Just be aware of the utter necessity and importance of a still mind. Don't struggle after stillness, don't torture yourself with discipline in order to acquire it, don't cultivate or practise it. All these efforts produce a result, and that which is a result is not stillness. What is put together can be undone. Do not seek continuity of stillness. Stillness is to be experienced from moment to moment; it cannot be gathered.
看看你在说什么。 你想拥有一个静止的头脑，就像你拥有一件衣服或一所房子一样。 有了一个新的目标，头脑的安宁， 你开始探究获得它的方式和方法， 所以你手上又多了一个问题。 只要意识到静止的头脑的绝对必要性和重要性。 不要挣扎着追求安宁， 不要为了获得它而用纪律折磨自己， 不要修炼或练习它。 所有这些努力都产生一个结果，而结果，不是安宁。 收集在一起的内容可以被撤消。 不要寻求安宁的延续性。 安宁是经历的每时每刻；它无法被收集。