HE WAS A scholar, well versed in the ancient literature, and made a practice of quoting from the ancients to top off his own thoughts. One wondered if he really had any thoughts independent of the books. Of course, there is no independent thought; all thought is dependent, conditioned. Thought is the verbalization of influences. To think is to be dependent; thought can never be free. But he was concerned with learning; he was burdened with knowledge and carried it highly. He began right away talking in Sanskrit, and was very surprised and even somewhat shocked to find that Sanskrit was not at all understood. He could hardly believe it. “What you say at the various meetings shows that you have either read extensively in Sanskrit, or have studied the translations of some of the great teachers,” he said. When he found it was not so, and that there had not been any reading of religious, philosophical I or psychological books, he was openly incredulous.
他是一位学者，精通古代文献， 并经常引用古人的话，来补充自己的想法。 一个人在想：他是否真的有任何独立于这些书本的思想。 当然了，并不存在独立的思想； 所有的思想都是有从属性、限制性。 思想是影响的言语化。 思考就是攀附；思想永远不自由。 但他关心的是学习；他背负着知识的重担，把它高高地托举。 他立刻开始用梵语交谈， 发现我根本不会梵语，他感到非常惊讶， 甚至有些震惊，几乎不敢相信。 “在你的各种讲话中，你所说出的话表明， 你要么广泛地阅读梵文， 要么研究过一些伟大老师的译本，”他说。 当他发现事实并非如此， 而且没有读过任何宗教、哲学或心理学的书籍时， 他公开表示怀疑。
It is odd what importance we give to the printed word, to so-called sacred books. The scholars, as the laymen, are gramophones; they go on repeating, however often the records may be changed. They are concerned with knowledge, and not with experiencing. Knowledge is an impediment to experiencing. But knowledge is a safe haven, the preserve of a few; and as the ignorant are impressed by knowledge, the knower is respected and honoured. Knowledge is an addiction, as drink; knowledge does not bring understanding. Knowledge can be taught, but not wisdom; there must be freedom from knowledge for the coming of wisdom. Knowledge is not the coin for the purchase of wisdom; but the man who has entered the refuge of knowledge does not venture out, for the word feeds his thought and he is gratified with thinking. Thinking is an impediment to experiencing; and there is no wisdom without experiencing. Knowledge, idea, belief, stand in the way of wisdom.
奇怪的是，我们多么地重视印刷出的所谓的神圣的书本。 作为门外汉的学者们，是留声机； 他们继续在重复，而记录的东西可能经常被修改。 他们关心的是知识，而不是真实地体验。 知识是体验的绊脚石。 但知识是安全的港湾，向少数人开放。 当无知者被知识所打动时，知道者就受到了尊重和爱戴。 知识是一种致瘾物，如同美酒； 知识不能带来理解。 知识可以被教导，智慧却不能； 必须从知识中解脱，智慧才能到来。 知识不是购买智慧的硬币； 而已经入驻知识的港湾的人，不会冒险出来， 因为这些字句滋养他的思想，他对思考感到满意。 思考是体验的绊脚石；不在体验，就没有智慧。 知识、观念、信仰，阻挡着智慧之路。
An occupied mind is not free, spontaneous, and only in spontaneity can there be discovery. An occupied mind is self-enclosing; it is unapproachable, not vulnerable, and therein lies its security. Thought, by its very structure, is self-isolating; it cannot be made vulnerable. Thought cannot be spontaneous, it can never be free. Thought is the continuation of the past, and that which continues cannot be free. There is freedom only in ending.
一个被占据的头脑是不自由的，没有自发性， 而只有在自发性中，才有发现。 一个被占据的头脑是自我封闭的； 它是不可接近的，是不柔弱的；而这隔绝之中，躺着它的安全。 思想，就其结构而言，是自我隔绝的。 它不能变得柔弱。 思想不可能有自发性，它总是不自由。 思想是过去的延续，而那延续下来的，不能处于自由的状态。 只有在结束中，才有自由。
An occupied mind creates what it is working on. It can turn out the bullock cart or the jet plane. We can think we are stupid, and we are stupid. We can think we are God, and we are our own conception: “I am That.” “But surely it is better to be occupied with the things of God than with the things of the world, is it not?”
一个被占据的头脑，创造出它正在加工的商品。 它能创造牛车或喷气式飞机。 我们可以认为我们是傻瓜，而我们就是傻瓜。 我们可以认为我们是上帝，而我们就是我们抱持的观念：“我是那。” “但是，被那个上帝所占据，肯定比被那些俗物所占据要好，不是吗？”
What we think, we are; but it is the understanding of the process of thought that is important, and not what we think about. Whether we think about God, or about drink, is not important; each has its particular effect, but in both cases thought is occupied with its own self-projection. Ideas, ideals, goals, and so on, are all the projections or extensions of thought. To be occupied with one’s own projections, at whatever level, is to worship the self. The Self with a capital “S” is still a projection of thought. Whatever thought is occupied with, that it is; and what it is, is nothing else but thought. So it is important to understand the thought process.
我们的思想，就是我们； 但重要的是理解思考的运转过程， 而不是我们在思考什么。 我们在思考上帝，还是想喝酒，都不重要。 每一个思想，都有它特殊的效果， 但在这两种情况下，思想都被它的影子所占据。 想法、理念、目标等等，都是思想的投影或延伸。 被自己所拥有的影子占据，无论在什么层面上，都在崇拜自我。 大写的‘我’，依然是思想投射出的影子。 无论思想被什么占据，那还是它； 它是什么？除了思想，别无他物。 因此，理解思考的运作过程，才是重点。
Thought is response to challenge, is it not? Without challenge, there is no thought. The process of challenge and response is experience; and experience verbalized is thought. Experience is not only of the past, but also of the past in conjunction with the present; it is the conscious as well as the hidden. This residue of experience is memory, influence; and the response of memory, of the past is thought.
思想是对挑战的回应，它不是吗？ 没有挑战，就没有思想。 挑战和回应的过程是体验；言语化的体验是思想。 体验不仅属于过去，也是过去与现在的联结； 它可能被意识到，也可能被潜藏。 这个体验的痕迹，是记忆、影响； 记忆、过去的回应，就是思想。
“But is that all there is to thought? Are there not greater depths to thought than the mere response of memory?”
“但是，那是所有的思想吗？ 难道没有比记忆的回应更深刻的思想吗？”
Thought can and does place itself at different levels, the stupid and the profound, the noble and the base; but it is still thought, is it not? The God of thought is still of the mind, of the word. The thought of God is not God, it is merely the response of memory. Memory is long-lasting, and so may appear to be deep; but by its very structure it can never be deep. Memory may be concealed, not in immediate view, but that does not make it profound. Thought can never be profound, or anything more than what it is. Thought can give to itself greater value, but it remains thought. When the mind is occupied with its own self-projection, it has not gone beyond thought, it has only assumed a new role, a new pose; under the cloak it is still thought.
思想可以而且确实将自己放在不同的层面上， 愚蠢的和深刻的、高贵的和低贱的； 但它仍然是思想，它不是吗？ 思想的上帝仍然是属于头脑，属于文字。 上帝的思想不是上帝，它只是记忆的回应。 记忆是持久的，因此可能看起来有深度； 但就其结构而言，它永远不可能有深度。 记忆可能被潜藏，不能立刻显现，但那并不能使它变得深刻。 思想永远不可能深刻，或者比它的现状更甚。 思想可以赋予它自己更大的价值，但它依然是思想。 当头脑被它自己的影子所占据的时候，它并没有超越思想， 它只是在扮演一个新角色，摆出一个新姿势； 在那斗篷的下面，它依然是思想。
“But how can one go beyond thought?”
越思想呢？”
That is not the point, is it? One cannot go beyond thought, for the “one,” the maker of effort, is the result of thought. In uncovering the thought process, which is self-knowledge, the truth of what is puts an end to the thought process. The truth of what is is not to be found in any book, ancient or modern. What is found is the word, but not truth. “Then how is one to find truth?”
那不是重点，是吗？ 一个人不能超越思想，因为这个‘人’，这个努力的制造者，是思想的产物。 在揭露思考的运转过程中，也就是自我认识， 现状的真实性，终结了思考的运作。 现状的真实性，在任何一本书中都找不到，无论是古代的还是现代的。 被找到的，是这个词，却不是真实。 “那一个人如何找到真理？”
One cannot find it. The effort to find truth brings about a self-projected end; and that end is not truth. A result is not truth; result is the continuation of thought, extended or projected. Only when thought ends is there truth. There is no ending of thought through compulsion, through discipline, through any form of resistance. Listening to the story of what is brings its own liberation. It is truth that liberates, not the effort to be free.
一个人不能找到它。 寻找真理的努力，引出了自我投射出的结果； 而那个结果，不是真理。 结果不是真理；结果是思想的延续、蔓延或投影。 只有终结思想，才有真理。 通过强迫，通过纪律，通过任何形式的抵抗， 思想就无法终结。 听现在的故事，带来它自身的解放。 它自身的真理解放了现状，而不是争取自由的努力。