WE WERE HIGH up over the green sea, and the noise of the propellers beating the air and the roar of the exhaust made talking difficult. Besides, there were some college boys going to a athletic meet on the island; one of them had a banjo, and he played upon it and sang for many hours. He egged on the others, and they all joined in singing together. The boy with the banjo had a good voice, and the songs were American, songs of the crooners and the cowboys, or jazz. They did it all very well, just like the gramophone records. They were an odd group, concerned only with the present; they had not a thought of anything but immediate enjoyment. Tomorrow held all the troubles: job, marriage, old age and death. But here, high over the sea, it was American songs and picture papers. The lightning among the dark clouds they ignored, and they never saw the curve of the land as it pursued the sea, nor the distant village in the sun.
我们在绿色的海洋上空， 螺旋桨拍打空气的噪音和尾气的轰鸣声，使谈话变得困难。 此外，这个岛上还有一些大学生去参加运动会。 其中一人有一张班卓琴，他用班卓琴演奏并唱了好几个小时。 他带动其他人，他们一起歌唱。 那个拿着班卓琴的男孩嗓音很好， 歌曲是美国风的，是游吟者和牛仔的歌曲，或者是爵士乐。 他们唱得很好，就像留声机唱片一样。 他们是一个奇怪的群体，只关心现在； 他们除了即刻的欢乐，什么也没想。 明天有所有的麻烦：工作、婚姻、老迈和死亡。 但在这里，在海上，它是美式歌曲和如画的风景。 这里有他们忽略的乌云中的闪电， 有他们从未见过的、被大海追逐的岛屿曲线， 还有从未见过的、沐浴在阳光里的遥远的村庄。
The island was almost below us now. It was green and sparkling, freshly washed by the rains. How neat and orderly everything was from that altitude! The highest hill was flattened, and the white waves had no movement. A brown fishing boat with sails was hurrying before the storm; she would reach safety, for the port was in sight. The winding river came down to the sea, and the soil was golden brown. At that height one saw what was happening on both sides of the river, and the past and the future met. The future was not hidden, though it lay around the bend. At that height there was neither the past nor the future; curving space did not conceal either the time of sowing or the time of reaping.
这个岛现在几乎在我们下面。 它绿色、闪闪发光，刚被雨水冲刷过。 从那个高度看，一切都是多么整洁！ 最高的山丘是平坦的，白色的波浪没有动静。 一艘带帆的棕色渔船在暴风雨前，匆忙赶路； 她会到达安全的地方，因为港口就在眼前。 蜿蜒的河水流向大海，那土壤呈金黄色。 在那个高度，一个人看到这条河流的两端正在发生的， 那逝去的与那未来的相遇。 那未来的，没有被隐藏， 尽管它流淌在那蜿蜒的河中。 在那个高度上，既没有过去，也没有未来。 蜿蜒的空间既没有隐蔽播种的时间，也没有遮掩收获的时节。
The man in the next seat began to talk of the difficulties of life. He complained of his job, the incessant travelling, the inconsiderateness of his family, and the futility of modern politics. He was on his way to some far-off place, and was rather sad at leaving his home. As he talked he became more and more serious, more and more concerned about the world ad particularly about himself and his family.
隔壁座位的那个人开始诉说生活中的困难。 他抱怨他自己的工作、奔波的旅途， 家人的不体贴，以及现代政治的无效。 他正在赶往某个遥远的地方，在离家的那一刻，相当难过。 随着他的诉说，他变得越来越严肃， 越来越关心世界，特别是他自己和他的家人。
“I would like to go away from it all to some quiet place, work a little, and be happy. I don’t think I have been happy in all my life, and I don’t know what it means. We live, breed, work and die, like any other animal. I have lost all enthusiasm, except for making money, and that too is becoming rather boring. I am fairly good at my job and earn a good salary, but what it is all about I haven’t the vaguest idea. I would like to be happy, and what do you think I can do about it?”
“我想完全地离开它， 去某个安静的地方，做一些工作，并拥有快乐。 我不认为我一生都是快乐的，我不知道它有什么意思。 我们生活，繁殖，工作和死亡，像任何其他动物一样。 除了赚钱，我已经失去了所有的热情，而那也变得相当无聊。 我的工作相当出色，薪水也不错， 但对于这一切有什么意思，我一点儿也不清楚。 我想快乐，你认为我能做些什么？”
It is a complex thing to understand, and this is hardly the place for a serious talk. “I am afraid I have no other time; the moment we land I must be off again. I may not sound serious, but there are spots of seriousness in me; the only trouble is, they never seem to get together. I am really quite serious at heart. My father and my older relations were known for their earnestness, but the present economic conditions don’t allow one to be completely serious. I have been drawn away from all that, but I would like to get back to it and forget all this stupidity. I suppose I am weak and grumbling about circumstances; but all the same, I would like to be really happy.”
它是一个复杂的东西，需要理解它，而这里似乎不是一个严肃的说话地点。 “恐怕我没有别的时间了；当我们降落的那一刻，我必须再次离开。 听起来，我可能不严肃，但在我的心里，有某些严肃的点； 唯一的麻烦是，它们似乎从来没有聚在一起。 我心里真的很严肃。 我父亲和我的年长的亲戚们，以他们的严肃而闻名， 但目前的经济状况不允许一个人完全地严肃。 我被那一切所牵引， 但我想回去，忘记所有这些愚蠢。 我想我是软弱的，抱怨环境； 但尽管如此，我还是想真正地快乐。”
Sensation is one thing, and happiness is another. Sensation is always seeking further sensation, ever in wider and wider circles. There is no end to the pleasures of sensation; they multiply, but there is always dissatisfaction in their fulfilment; there is always the desire for more, and the demand for more is without end. Sensation and dissatisfaction are inseparable, for the desire for more binds them together. Sensation is the desire for more and also the desire for less. In the very act of the fulfilment or sensation, the demand for more is born. The more is ever in the future; it is the everlasting dissatisfaction with what has been. There is conflict between what has been and what will be. Sensation is always dissatisfaction. One may clothe sensation in religious garb, but it is still what it is: a thing of the mind and a source of conflict and apprehension. Physical sensations are always crying for more; and when they are thwarted, there is anger, jealousy, hatred. There is pleasure in hatred, and envy is satisfying; when one sensation is thwarted, satisfaction is found in the very antagonism that frustration has brought.
感觉是一个东西，快乐是另一个东西。 感觉总是在寻求进一步的感觉，总在那个越来越宽的圈子里。 感觉上的快乐，是没有终点的； 它们繁衍，但在它们的满足中，总有不满意； 总有那种想要索取更多的欲望， 而这种对更多的要求，是没有尽头的。 感觉和不满意，是不可分割的， 因为对更多的欲望，把它们俩绑在一块儿。 感觉就是那种想要更多、或想要更少的欲望。 在这种满足或感觉中，诞生出更多的要求。 在未来，总会有更多； 总是对已有的东西不满意。 在现有的东西和未来要获取的东西之间，存在着冲突。 感觉总是不满意。 一个人可能会用宗教的外衣来装扮感觉，但它还是老样子： 一个属于头脑的东西、一条冲突与忧虑的根源。 身体上的感觉总是在叫喊：‘我还要更多！’ 当它们被挫败时，就有愤怒、嫉妒、仇恨。 在仇恨中有快乐，而嫉妒是令人满意的； 当某种感觉受到了挫败， 在那挫败中，产生出一种敌意，这又是一种令人满意的感觉。
Sensation is ever a reaction, and it wanders from one reaction to another. The wanderer is the mind; the mind is sensation. The mind is the storehouse of sensation, pleasant and unpleasant, and all experience is reaction. The mind is memory, which alter all is reaction. Reaction or sensation can never be satisfied; response can never be content. Response is always negation, and what is not can never be. Sensation knows no contentment. Sensation, reaction must always breed conflict, and the very conflict is further sensation. Confusion breeds confusion. The activity of the mind, at all its different levels, is the furthering of sensation; and when its expansion is denied, it finds gratification in contraction. Sensation, reaction, is the conflict of the opposites; and in this conflict of resistance and acceptance, yielding and denying, there is satisfaction which is ever seeking further satisfaction.
感觉总是一种反应，它从一种反应流浪到另一种反应。 这个流浪者，就是这个头脑；这个头脑就是感觉。 这个头脑是感觉的仓库， 高兴的和不高兴的，而所有的体验都是反应。 这个头脑就是记忆，它的任何改变都是反应。 反应或感觉总是令人不满意； 回应永远不满足。 回应总是被拒绝，而现状就永远不在。 感觉不知道什么是满足。 感觉、反应，必定总是在滋生冲突， 而冲突本身就是进一步的感觉。 困惑滋生困惑。 头脑的这种活动，在它所有的不同的层面上，就是感觉的增长； 当它的扩张被拒绝时，它在那紧缩中找到了满意。 感觉，反应，是对立面之间的冲突； 在这种抵抗与接受、屈从与拒绝的冲突中， 有一种满意感，正在寻求进一步的满意。
Mind can never find happiness. Happiness is not a thing to be pursued and found, as sensation. Sensation can be found again and again, for it is ever being lost; but happiness cannot be found. Remembered happiness is only a sensation, a reaction for or against the present. What is over is not happiness; the experience of happiness which is over is sensation, for remembrance is the past and the past is sensation. Happiness is not sensation.
头脑永远找不到快乐。 快乐不是一个需要追求和寻找的东西，不是那个感觉。 感觉可以一次又一次地被找到，因为它永远在失去； 但快乐是找不到的。 被记住的快乐只是一个感觉，一个支持或反对现在的反应。 已经结束的，不是快乐； 快乐的体验，是已经结束的东西，是感觉， 因为回忆就是过去，而过去就是感觉。 快乐并非感觉。
Have you ever been aware of being happy? “Of course I have, thank God, otherwise I would not know what it is to be happy.”
你有没有意识到快乐？ “当然，我有意识到，感谢上帝，否则我就不知道快乐是什么。”
Surely, what you were aware of was the sensation of an experience which you call happiness; but that is not happiness. What you know is the past, not the present; and the past is sensation, reaction, memory. You remember that you were happy; and can the past tell what happiness is? It can recall but it cannot be. Recognition is not happiness; to know what it is to be happy, is not happiness. Recognition is the response of memory; and can the mind, the complex of memories, experiences, ever be happy? The very recognition prevents the experiencing.
想必，你所意识到的 是一种感觉，是你称之为‘快乐’的体验； 但那不是快乐。 你所知道的，是过去，而不是现在； 过去就是感觉、反应、记忆。你记得你曾经快乐过； 那个过去能诉说‘什么是快乐吗’？它能够回忆，却不能存活。 认识不是快乐；知道快乐的状态，就不是快乐。 认识是记忆的回响； 这个头脑，这个繁杂的记忆和体验，能快乐吗？ 正是这种认识，阻挡着这个真实地体验。
When you are aware that you are happy, is there happiness? When there is happiness, are you aware of it? Consciousness comes only with conflict, the conflict of remembrance of the more. Happiness is not the remembrance of the more. Where there is conflict, happiness is not. Conflict is where the mind is. Thought at all levels is the response of memory, and so thought invariably breeds conflict. Thought is sensation, and sensation is not happiness. Sensations are ever seeking gratifications. The end is sensation, but happiness is not an end; it cannot be sought out.
当你意识到你是快乐的，有快乐吗？ 当有了快乐，你意识到它了吗？ 意识的出现，必定伴随着冲突 —— 怀想着更多。 快乐不是对更多的怀想。 哪里有冲突，哪里就没有快乐。 冲突在哪里，这个头脑就在哪里。 一切层面上的思想，都是记忆的回响， 因此思想必然滋生冲突。 思想就是感觉，而感觉不是快乐。 感觉总是在寻求满意。 那个终点，就是感觉， 但快乐不是一个终点；它无法被寻找。
“But how can sensations come to an end?”
达终点呢？”
To end sensation is to invite death. Mortification is only another form of sensation. In mortification, physical or psychological, sensitivity is destroyed, but not sensation. Thought that mortifies itself is only seeking further sensation, for thought itself is sensation. Sensation can never put an end to sensation; it may have different sensations at other levels, but there is no ending to sensation. To destroy sensation is to be insensitive, dead; not to see, not to smell, not to touch is to be dead, which is isolation. Our problem is entirely different, is it not? Thought can never bring happiness; it can only recall sensations, for thought is sensation. It cannot cultivate, produce, or progress towards happiness. Thought can only go towards that which it knows, but the known is not happiness; the known is sensation. Do what it will, thought cannot be or search out happiness. Thought can only be aware of its own structure, its own movement when thought makes an effort to put an end to itself, it is only seeking to be more successful, to reach a goal, an end which will be more gratifying. The more is knowledge, but not happiness. Thought must be aware of its own ways, of its own cunning deceptions. In being aware of itself, without any desire to be or not to be, the mind comes to a state of inaction. Inaction is not death; it is a passive watchfulness in which thought is wholly inactive. It is the highest state of sensitivity. When the mind is completely inactive at all its levels, only then is there action. All the activities of the mind are mere sensations, reactions to stimulation, to influence, and so not action at all. When the mind is without activity, there is action; this action is without cause, and only then is there bliss.
抵达终点，抵达感觉的尽头，就是邀请死亡。 禁欲只是另一种形式的感觉。 在禁欲中，身体或心理上的敏感性被破坏，却不是感觉。 思想抑制它自己，它这么做，只是在寻求进一步的感觉， 因为思想就是感觉。 感觉永远不能使它自己抵达终点； 在其它层面上，它可能拥有不同的感觉，但感觉是没有尽头的。 摧毁感觉，就是不敏感、死亡； 不看，不闻，不触摸，就是找死，也就是孤立。 我们的问题是完全不同的，它不是吗？ 思想永远不能带来快乐； 它只能回味感觉，因为思想就是感觉。 它无法培养、生产或导向快乐。 思想只能导向它所知道的，但这个已知，不是快乐； 已知就是感觉。 不管它怎么折腾，思想不是快乐，它也找不到快乐。 思想只能意识到它自己的结构、自身的运动， 当思想努力使它自己奔向终点的时候， 它只是在寻求更大的成功，抵达一个目标，一个更满意的目的地。 ‘更多’就是知识，却不是快乐。 思想必须意识到它自己的方式，意识到它所储备的狡猾的伎俩。 意识到它自己，不带任何一个‘成为’或‘不成为’的欲望， 那么，这个头脑会进入一种无为的状态。 无为不是死亡；它是一种被动的警觉，其中，思想是完全不活跃的。 它是灵敏的最高状态。 当这个头脑在它的每个层面上，完全地不活跃时，唯有那样，才有行动。 头脑的所有活动都只不过是感觉，是对刺激、对影响的反应， 因此根本没有行动。 当这个头脑没有活动的时候，就有行动； 这种行动没有原因，唯有如此，有至乐。