HE WAS MILD and gentle, with a ready and pleasant smile. He was dressed very simply, and his manner was quiet and unobtrusive. He said that he had practised non-violence for many years and was well aware of its power and spiritual significance. He had written several books concerning it and had brought one of them along. He explained that he had not voluntarily killed anything for many years, and was a strict vegetarian. He went into the details of his vegetarianism, and said that his shoes and sandals were made from the hides of animals that had died naturally. He had made his life as simple as possible, had studied dietetics and ate only what was essential. He asserted that he had not been angry for several years now, though he was on occasions impatient, which was merely the response of his nerves.
他温和而文雅，带着预备好的愉快的微笑。 他穿得很简单，举止安静，不显眼。 他说，他多年来一直从事非暴力活动， 并且非常清楚它的力量和灵性意义。 他写了几本关于它的书，并带来了其中一本。 他解释说， 他多年来没有了意向性的杀戮意识，是严格的素食者。 他详细描述了他的素食主义，并说 他的鞋子和凉鞋是由自然死亡的动物的皮制成的。 他让自己的生活尽可能简单， 他学习了营养学，只吃必要的食物。 他声称，他已经好几年没有生气了， 尽管他有时不耐烦，这只是他的神经系统的回应。
His speech was controlled and gentle. The power of non-violence would transform the world, he said, and he had dedicated his life to it. He was not the kind of man who talked about himself easily, but on the subject of non-violence he was quite eloquent and words seemed to flow without effort. He had come, he added, to go more deeply into his favourite subject.
他的讲话是有节制和温柔的。 他说，非暴力的力量将改变世界， 他为此奉献了自己的一生。 他不是那种轻易谈论自己的人， 但在非暴力的话题上， 他非常雄辩，讲起来似乎毫不费力、滔滔不绝。 他补充说，他来这里是为了更深入地研究他最喜欢的主题。
Across the way, the large pool was tranquil. Its waters had been very agitated, as there had been a strong breeze; but now it was quite still and was reflecting the large leaves of a tree. One or two lilies floated quietly on its surface, and a bud was just showing itself above the water. Birds began to come, and several frogs came out and jumped into the pool. The ripples soon died away, and once more the waters were still. On the very top of a tall tree sat a bird, preening itself and singing; it would fly in a curve and come back to its high and solitary perch; it was so delighted with the world and with itself. Nearby sat a fat man with a book, but his mind was far away; he would try to read, but his mind raced off again and again. Ultimately he gave up the struggle and let the mind have its way. A lorry was coming up the hill slowly and wearily, and again the gears had to be changed.
穿过这条路，有个平静的大池塘。 它的水面曾经颤动地很厉害，因为有一阵强风刮过。 但现在它静止了，倒影着一棵枝叶繁茂的大树。 一两朵莲花，静静地浮出水面， 一个花蕾正好露出水面。 鸟儿飞来，几只青蛙出现了，跳进了池塘里。 涟漪很快消失了，水面又一次平静。 一棵高大的树顶上，站着一只鸟，自在地唱着歌； 它会以曲线飞行，然后回到高而孤独的栖息处； 它对这个世界和自己感到非常高兴。 旁边坐着一个拿着书的胖子，他的思绪却很遥远。 他会试着读书，但他的思绪一次又一次地飞走了。 最终，他放弃了斗争，让头脑自己走路。 一辆卡车缓缓地、疲惫地在爬坡，不得不再次换档。
We are so concerned with the reconciliation of effects, with the outward gesture and appearance. We seek first to bring about outward order; outwardly we regulate our life according to our resolutions, the inner principles that we have established. Why do we force the outer to conform to the inner? Why do we act according to an idea? Is idea stronger, more powerful than action ?
我们如此关切 结果的调解、以及它外在的姿态和表象。 我们首先寻求实现外在的秩序； 我们根据我们的决心和自建的内在原则， 来调节我们外在的生活。 为什么我们要强迫外在去遵循内在？ 我们为什么要按照一个观念行事？ 观念比行动更强壮、更有力吗？
The idea is first established, reasoned out or intuitively felt, and then we try to approximate action to the idea; we try to live up to it, put it into practice, discipline ourselves in the light of it – the everlasting struggle to bring action within the limits of idea. Why is there this incessant and painful struggle to shape action according to idea? What is the urge to make the outer conform to the inner? Is it to strengthen the inner, or to gain assurance from the outer when the inner is uncertain? In deriving comfort from the outer, does not the outer assume greater significance and importance? The outer reality has significance; but when it is looked upon as a gesture of sincerity, does it not indicate more than ever that idea is dominant? Why has idea become all-powerful? To make us act? Does idea help us to act, or does it hinder action?
这个观念首先被建立，通过推理或直觉而得出， 然后我们试图将行动近似于这个观念； 我们试图完成它，把它付诸实践，根据它来约束自己 —— 被这个观念所限制的行动，引发了的持续的争斗。 为什么要用观念去塑造行动，产生出这种无休止和痛苦的斗争呢？ 是什么样的冲动，促使‘外在遵循内在’？ 是为了要强化内在， 还是由于内在的不确定，因此希望从外在获得保证？ 在从外在获得舒适时， 外在不是具有更大的意义和重要性吗？ 外在的真实性具有意义； 但是，当它被视为一种真诚的姿态时， 它难道不是比以往任何时候都更清楚地表明：观念占据了主导地位？ 为什么观念变得无所不能？是它让我们行动？ 观念是在帮助我们行动，还是在阻碍行动？
Surely, idea limits action; it is the fear of action that brings forth idea. In idea there is safety, in action there is danger. To control action, which is limitless, idea is cultivated; to put a brake on action, idea comes into being. Think what would happen if you were really generous in action! So you have the generosity of the heart opposed by the generosity of the mind; you go so far only, for you do not know what will happen to you tomorrow. Idea governs action. Action is full, open, extensive; and fear, as idea, steps in and takes charge. So idea becomes all-important, and not action.
当然，观念限制行动； 正是出于对行动的恐惧，产生了观念。 在观念里有安全，在行动中有危险。 为了控制没有限制的行动，就去培养观念； 为了让行动刹车，观念就冒了出来。 如果你真的慷慨地行动，想想会发生什么！ 所以你有了心灵的慷慨，这个被头脑的慷慨所反对的东西； 你只走这么远，因为你不知道明天会发生什么。 观念支配行动。 行动是充分的、开放的、广泛的； 恐惧，作为观念，介入并接管。 因此，观念变得至关重要，而不是行动。
We try to make action conform to idea. The idea or ideal if non-violence, and our actions, gestures, thoughts are moulded according to that pattern of the mind; what we eat, what we wear, what we say, becomes very significant, for by it we judge our sincerity. Sincerity becomes important, and not being non-violent; your sandals and what you eat become consumingly interesting, and being non-violent is forgotten. Idea is always secondary, and the secondary issues dominate the primary. You can write, lecture, gossip about idea; there is great scope in idea for self-expansion, but there is no self-expansive gratification in being non-violent. Idea, being self-projected, is stimulating and gratifying, positively or negatively; but being non-violent has no glamour. Non-violence is a result, a by-product, and not an end in itself. It is an end in itself only when idea predominates. Idea is always a conclusion, an end, a self-projected goal. Idea is movement within the known; but thought cannot formulate what it is to be non-violent. Thought can ponder over non-violence, but it cannot be non-violent. Non-violence is not an idea; it cannot be made into a pattern of action.
我们尝试使行动符合观念。 ‘非暴力’这个观念或理想、以及我们的行为、姿态， 根据头脑的这种准则，思想被塑造； 我们吃什么，我们穿什么，我们说什么， 变得非常重要，因为通过它，我们判断我们的真诚。 真诚变得重要，而不是处于非暴力的状态； 你的凉鞋和你吃的东西变得非常有趣，非暴力被遗忘了。 观念总是次要的，次要的问题主导着主要问题。 你可以写作、讲课、高谈这种观念； 自我扩张的观念有很大的发挥空间， 但处于非暴力的状态，却没有自我扩张的满足感。 观念，自我投射的阴影，是刺激的、令人满意的，无论是主动的还是被动的； 但处于非暴力的状态，却没有魅力。 非暴力是一种结果，是副产品，其本身并不是目的。 只有当观念占主导地位时，它本身就变成了目的。 观念永远是一个结论、一个目的、一个自我投射的目标。 观念是已知事物的内部运动； 但思想不能制定‘什么是非暴力状态’。 思想可以思考非暴力，但它不能处于非暴力状态。 非暴力不是一个观念。它不能被订制成一种行动准则。