THE SUN WOULDN’T be up for two or three hours. There was not a cloud in the sky, and the stars were shouting with joy. The heavens were enclosed by the dark outline of the encircling hills, and the night was completely still; not a dog was barking, and the villagers were not yet up. Even the deep-throated owl was silent. The window let into the room the immensity of the night, and there was that strange feeling of being totally alone – an awakened aloneness. The little stream was flowing under the stone bridge, but you had to listen for it; its gentle murmur was all but inaudible in that vast silence, which was so intense, so penetrating, that your whole being was held in it. It was not the opposite of noise; noise could be in it, but was not of it.
太阳不会在两三个小时内升起。 天空中没有一朵云，星星们在欢快地呼叫。 天空被周围环绕的山丘的黑暗的轮廓所包围， 夜完全地静止； 没有狗在吠叫，村民们还没有起来。 就连那只深喉猫头鹰也沉默了。 窗户让夜的浩瀚进入了房间， 有一种完全自在的奇怪感觉 —— 一种被唤醒的独立。 小溪在石桥下流淌，但你必须听它。 在那浩瀚的静止中，它温柔的喃喃声几乎听不见了， 那是如此强烈，如此的穿透性，以至于你的整个存在都被关在里面。 它不是噪音的反面；噪音可能在它之内，却不属于它。
It was still quite dark when we set out in the car, but the morning star was over the eastern hills. The trees and bushes were intensely green in the bright glare of the headlights as the car made its way in and out among the hills. The road was empty, but you couldn’t go too fast because of the many curves. There was now the beginning of a glow in the east; and although we were chatting in the car, the awakening of meditation was going on. The mind was completely motionless; it wasn’t asleep, it wasn’t tired but utterly still. As the sky became brighter and brighter, the mind went further and further, deeper and deeper. Though it was aware of the huge ball of golden light, and of the talk that was going on, it was alone, moving without any resistance, without any directive; it was alone, like a light in darkness. It did not know it was alone – only the word knows. It was a movement that had no end and no direction. It was happening without a cause, and it would go on without time.
当我们上车时，天还很黑， 但晨星在东部的山丘上空。 汽车在山丘之间进进出出， 在车头灯的明亮眩光下，树木和灌木丛是强烈的绿色。 这条路是空的，但由于有很多弯道，你不能开得太快。 现在东方开始发光。 虽然我们在车里聊天，但冥想的清醒仍在继续。 头脑完全一动不动。它没有睡着，它没有累，但完全静止了。 随着天空越来越亮，头脑越走越远，越来越深。 虽然它意识到金光的巨球，以及正在进行的谈话， 但它是自在的，没有任何阻碍，没有任何指向； 它是独立的，就像黑暗中的一盏灯。 它不知道它是独立的 —— 只有这个词知道。 它是一个没有尽头、没有方向的运动。 它无缘无故地发生，而且会在没有时间的情况下继续。
The headlights had been switched off, and in that early morning light the rich, green country was enchanting. There was heavy dew, and wherever the sun’s rays touched the earth, countless jewels were sparkling with every colour of the rainbow. At that hour the bare granite rocks seemed soft and yielding – an illusion which the rising sun would soon take away. The road wound on between luscious rice fields and huge ponds, full to the brim with dancing waters, which would keep the country nourished till the next rainy season. But the rains weren’t over yet; and how green and alive everything was! The cattle were fat, and the faces of the people on the road shone with the cool freshness of the morning. There were now many monkeys along the road. They were not the kind with long legs and long bodies that swing with ease and grace from branch to branch, or step lightly and haughtily in the fields, watching with grave faces as you go by. These were small monkeys, with long tails and dirty green-brown fur, full of play and mischief. One of them nearly got caught under the front wheel, but it was saved by its own quickness, and by the alertness of the driver.
车头灯已经关掉了， 在那清晨的阳光下，这个富饶的绿色乡村令人着迷。 那里有厚重的露水， 阳光触及大地的每一个地方， 无数的宝石都闪耀着彩虹的每一种颜色。 在那段时光，光秃秃的花岗岩岩石似乎柔软而屈服 —— 这种错觉很快就会被升起的太阳赶走。 这条路蜿蜒在甜美的稻田和巨大的水池之间， 水池到处都是盈动的水，这将使乡村保持滋润， 直到下一个雨季。但雨还没有结束； 一切都是多么地绿和生动！ 牛群养肥了， 路人的脸上闪耀着早晨的清新。 现在沿路上有很多猴子。 他们不是那种有着长腿和长躯体， 轻松而优雅地从一根树枝荡到另一根树枝， 或者轻轻地、傲慢地在田野上走，用严肃的表情盯着你走过。 这些是小猴子们，长长的尾巴和肮脏的绿褐色皮毛，充满了玩耍和恶作剧。 其中一只差点被前轮卡住， 但它被自己的速度和驾驶员的警觉所拯救。
Now it was broad daylight, and the villagers were on the move in greater numbers. The car had to go to the side of the road to pass the slow-moving bullock carts, of which there always seemed to be so many; and the lorries would never give way to let you go by until you had blown your horn for a minute or two. Famous temples towered over the trees, and the car sped past the birthplace of a saintly teacher.
现在已经是大白天，很多的村民们正在移动。 汽车不得不靠在路边， 让缓慢移动的牛车经过，似乎总是有那么多； 卡车永远不会让你通过， 直到你按了一两分钟的喇叭。 一些著名的塔寺高耸出树林， 汽车加速驶过一位圣洁老师的出生地。
A small group had come, one woman and several men, but only three or four took part in the discussion. They were all earnest people, and you could see that they were good friends, though they had differences of thought. The first man who spoke had a well-trimmed beard, an aquiline nose and a high forehead; his dark eyes were sharp and very serious. The second one was painfully thin; he was bald and clear-skinned, and he couldn’t keep his hands off his face. The third was plump, cheerful and easy of manner; he would look at you as though taking stock, and being dissatisfied, would look again to see if his count had been right. He had shapely hands, with long fingers. Though he would laugh easily, there was about him a depth of seriousness. The fourth had a pleasant smile, and his eyes were those of a man who had read a great deal. Though he took very little part in the conversation, he was by no means asleep. All the men were probably in their forties, but the woman appeared to be much younger; she never spoke, though she was attentive to what was going on.
一小群人来了，一个女人和几个男人， 但只有三四个人参加了讨论。 他们都是认真的人， 你可以看出他们是好朋友，尽管他们有思想上的分歧。 第一个说话的人有一个修剪整齐的胡须，一个尖鼻子和高额头； 他那双黑眼睛很锐利，非常严肃。 第二个很廋；他秃顶，皮肤干净， 他无法把手从脸上移开。 第三个是圆胖、开朗、举止得体； 他会看着你，好像在盘点你， 没有看够，会再看一遍，看看他的盘算是否正确。 他有一双健美的手，手指很长。 虽然他很容易笑，但对他有一种深刻的严肃。 第四个笑容和蔼可亲， 眼睛是一个读过很多书的人的眼睛。 虽然他很少参与谈话，但他绝不是睡着了。 所有的男人可能都四十多岁了，但女人看起来要年轻得多。 她从不说话，尽管她很注意正在发生的事情。
“We have been talking things over amongst ourselves for several months, and we want to discuss with you a problem that has been bothering us,” said the first speaker. “You see some of us are meat-eaters, and others are not. personally, I have never eaten meat in my life; it’s repulsive to me in any form, and I can’t bear the idea of killing an animal to fill my stomach. Although we have not been able to agree as to what is the right thing to do in this matter, we have all remained good friends, and shall continue as such, I hope.”
“几个月来，我们一直在相互讨论一些事情， 我们想和你讨论一个一直困扰我们的问题，” 第一位发言人说。“你看我们中的一些人是肉食者，而另一些人则不是。 就我个人而言，我一生中从未吃过肉； 它的任何形式都让我反感， 我无法忍受杀死动物来填饱肚子的想法。 虽然我们不能在这个问题‘什么是正确的做法’上达成一致， 但我们一直都是好朋友，我们将继续这样，我希望。”
“I occasionally eat meat,” said the second one. “I prefer not to, but when you travel it’s often difficult to maintain a balanced diet without meat, and it’s much simpler to eat it. I don’t like to kill animals, I am sensitive about that kind of thing, but to eat meat now and then is all right. Many strait-laced cranks on the subject of vegetarianism are more sinful than people who kill to eat.”
“我偶尔会吃肉，” 第二个人说。 “我宁愿不这样做，但是当你旅行时， 通常很难在没有肉的情况下保持均衡的饮食， 而且吃起来要简单得多。 我不喜欢杀动物，我对那种事情很敏感， 但时不时地吃肉是可以的。 许多在素食主义问题上很古板的怪人 比那些为了吃而杀动物的人更有罪。”
“My son shot a pigeon the other day, and we had it for dinner,” said the third speaker. “The boy was quite excited to have brought it down with his new shotgun. You ought to have seen the look in his eyes! He was both appalled and pleased; feeling guilty, he had at the same time the air of a conqueror. I told him not to feel guilty. Killing is cruel, but it is part of life, and it is not too serious as long as it is practised in moderation and kept under proper control. Eating meat is not the dreadful crime that our friend here makes it out to be. I am not too much for bloody sports, but killing to eat is not a sin against God. Why make so much fuss about it?”
“我儿子前几天射了一只鸽子，我们把它当作晚餐，” 第三位发言人说。 “这个男孩非常兴奋地用他的新霰弹枪把它打了下来。 你应该已经看到了他眼中的神情！他既震惊又高兴。 他感到内疚，同时拥有征服者的气息。 我告诉他不要感到内疚。杀戮是残酷的，但它是生活的一部分， 只要适度地进行并受到适当的控制， 它就不会太严重。 吃肉并不是我们这里的朋友所宣扬的可怕罪行。 我不太喜欢血腥的运动，但杀动物吃并不是反抗上帝的罪行。 为什么要为此而大惊小怪呢？”
“As you can see, sir,” went on the first speaker, “I haven’t been able to convince them that killing animals for food is barbarous; and besides, eating meat is an unhealthy thing, as anyone knows who has taken the trouble to make an impartial investigation of the facts. With me, not eating meat is a matter of principle; in my family we have been non-meat-eaters for generations. It seems to me that man must eliminate from his nature this cruelty of killing animals for food if he is to become really civilized.”
“正如你所看到的，先生，” 第一位发言者继续说， “我无法说服他们，为了食物而杀死动物是野蛮的。 此外，吃肉是一件不健康的事情， 因为任何费尽心思对事实进行公正的调查的人都知道。 对我来说，不吃肉是一个原则问题。 在我的家庭中，我们几代人都是不吃肉的人。 在我看来，人必须从他的本性中消除 这种为了食物而杀死动物的残酷行为，如果他要变得真正地文明。”
“That’s what he’s everlastingly telling us,” interrupted the second one. “He wants to ‘civilize’ us meat-eaters, yet other forms of cruelty do not seem to cause him any concern. He is a lawyer, and he does not mind the cruelty involved in the practice of his profession. However, in spite of our disagreement on this point, we are still friends. We have discussed the whole issue dozens of times, and as we never seem to get any further, we all agreed that we should come and talk it over with you.”
“那就是他永远告诉我们的，” 第二个打断道。 “他想'文明'化我们这些肉食者， 但其他形式的残酷行为似乎并没有引起他的任何关心。 他是一名律师，他不介意在他的职业实践中所涉及到的残酷性。 然而，尽管我们在这一点上存在分歧，但我们仍然是朋友。 我们已经讨论过整个问题几十次， 由于我们似乎从未进一步讨论过， 我们都同意我们应该来和你谈谈。”
“There are bigger and wider issues than killing some wretched animal for food,” put in the fourth one. “It’s all a matter of how you look at life.”
“有比杀死一些可怜的动物作为食物更大、更广泛的问题，” 第四个插进来说。“这完全取决于你如何看待生活。”
What’s the problem, sirs? “To eat meat, or not to eat it,” replied the non-meat-eater.
有什么问题，先生们？ “吃肉，或者不吃肉，” 非肉食者回答说。
Is that the main issue, or is it part of a larger issue? “To me, a man’s willingness or unwillingness to kill animals for the satisfaction of his appetite indicates his attitude towards the larger issues of life.”
那是主要问题，还是更大问题的一部分？ “对我来说，一个人为了满足自己的胃口而杀死动物，不论是情愿还是不情愿的， 都表明了他对生活中更大部分的态度。”
If we can see that to concentrate exclusively on any part does not bring about the comprehension of the whole, then perhaps we shall not get confused over the parts. Unless we are able to perceive the whole, the part assumes greater importance than it has. There’s a bigger issue involved in all this isn’t there? The problem is that of killing, and not merely killing animals for food. A man is not virtuous because he doesn’t eat meat, nor is he any less virtuous because he does. The god of a petty mind is also petty; his pettiness is measured by that of the mind which puts flowers at his feet. The larger issue includes the many and apparently separate problems that man has created within himself and outside of himself. Killing is really a very great and complex problem. Shall we consider it, sirs?
如果我们能看到， 只专注于任何界定的部分，并不能带来对整体的理解， 那么也许我们就不会对这些部分感到困惑。 除非我们能够感知整体， 否则部分将被认为比它本身具有的意义更多。 所有这一切都涉及一个更大的问题，不是吗？ 问题在于杀戮，而不仅仅是为了食物而杀死动物。 一个人不是因为他不吃肉而有美德， 也不是因为他吃肉而变得美德少。 琐碎的头脑的上帝也是琐碎的； 他的琐碎程度，是那个把花束放在他脚下的头脑来衡量的。 更大的问题包括人类在自己内部和外部创造的 许多看似分离的问题。 杀戮确实是一个非常困难和复杂的问题。先生们，我们能考虑一下它吗？
“I think we should,” replied the fourth one. “I am keenly interested in this problem, and to approach it along a wide front appeals to me.”
“我认为我们应该这样做，” 第四个回答。 “我对这个问题非常感兴趣， 并且沿着它调查，一个广阔的前景吸引着我。”
There are many forms of killing, are there not? There is killing by a word or a gesture, killing in fear or in anger, killing for a country or an ideology, killing for a set of economic dogmas or religious beliefs. “How does one kill by a word or a gesture?” asked the third speaker.
杀戮的形式有很多种，不是吗？ 通过一句话或一个手势杀人，在恐惧或愤怒中杀人， 为一个国家或一种意识形态杀人， 为一套经济信条或宗教信仰杀人。 “一个人如何通过一个词或一个手势杀人？” 第三位发言者问道。
Don’t you know? With a word or a gesture you may kill a man’s reputation; through gossip, defamation, contempt, you may wipe him out. And does not comparison kill? Don’t you kill a boy by comparing him with another who is cleverer or more skilful? A man who kills out of hate or anger is regarded as a criminal and put to death. Yet the man who deliberately bombs thousands of people off the face of the earth in the name of his country is honoured, decorated; he is looked upon as a hero. Killing is spreading over the earth. For the safety or expansion of one nation, another is destroyed. Animals are killed for food, for profit, or for so-called sport; they are vivisected for the ‘well-being’ of man. The soldier exists to kill. Extraordinary progress is being made in the technology of murdering vast numbers of people in a few seconds and at great distances. Many scientists are wholly occupied with it, and priests bless the bomber and the warship. Also, we kill a cabbage or a carrot in order to eat; we destroy a pest. Where are we to draw the line beyond which we will not kill?
你不知道吗？用一句话或一个手势，你可能会扼杀一个人的声誉； 通过绯闻、诽谤、蔑视，你可能会把他消灭掉。 而比较不是杀戮吗？ 难道你不是通过与另一个更聪明或更熟练的人进行比较，来杀死一个孩子吗？ 一个出于仇恨或愤怒而杀戮的人被视为罪犯，并被处死。 然而，以他的国家的名义 从地球上故意炸死数千人的人却受到尊敬和勋章； 他被视为英雄。 杀戮正在地球上蔓延。 为了一个国家的安全或扩张，另一个国家被摧毁。 动物被杀死，当作食物，赚取利润，或为了所谓的运动； 他们为了人类的‘幸福’而被活体解剖。 士兵的存在是为了杀戮。 在几秒钟内和超远距离谋杀大量的人 这些技术上正在取得非凡的进展。 许多科学家全神贯注于此，牧师们祝福轰炸机和军舰。 此外，我们为了吃而杀死卷心菜或胡萝卜；我们消灭一只害虫。 我们在哪里划定我们不杀戮的界线？
“It’s up to each individual,” replied the second one.
“这取决于每个人，” 第二个人回答说。
Is it as simple as that? If you refuse to go to war, you are either shot or sent to prison, or perhaps to a psychiatric ward. If you refuse to take part in the nationalistic game of hate, you are despised, and you may lose your job; pressure is brought to bear in various ways to force you to conform. In the paying of taxes, even in the buying of a postage stamp, you are supporting war, the killing of ever-changing enemies.
它有那么简单吗？ 如果你拒绝参战， 你要么被枪杀，要么被送进监狱，或者被送进精神病院。 如果你拒绝参与国家主义的仇恨游戏， 你就会被鄙视，你可能会失去工作； 压力以各种方式施加，迫使你顺从。 在纳税方面，甚至在购买邮票时， 你也在支持战争，支持杀死不断变化的敌人。
“Then what is one to do?” asked the non-meat-eater. “I am well aware that I have legally killed, in the law courts, many times; but I am a strict vegetarian, and I never kill any living creature with my own hands.” “Not even a poisonous insect?” asked the second one. “Not if I can help it.” “Someone else does it for you.” “Sir,” went on the vegetarian lawyer, “are you suggesting that we should not pay taxes or write letters?”
“那人该怎么办呢？” 不吃肉的人问。 “我很清楚，我曾多次在法庭上合法杀人。 但我是一个严格的素食主义者，我从不亲手杀死任何生物。” “连有毒的昆虫都没有？” 第二个人问道。 “如果我去帮忙就不做。” “别人帮你做了。” “先生，” 素食律师继续说， “你是在说我们不应该纳税或写信吗？”
Again, in being concerned first with the details of action, in speculating about whether we should do this or that, we get lost in the particular without comprehending the totality of the problem. The problem needs to be considered as a whole, does it not? “I quite see that there must be a comprehensive view of the problem, but the details are important too. We can’t neglect our immediate activity, can we?”
同样，在首先考虑行动的细节时， 在推测我们是否应该做这样或那样做时， 由于我们没有理解这个问题的整体性，因此就迷失在某个部分中。 这个问题需要作为一个整体来考虑，不是吗？ “我很清楚，必须对问题有一个全面的视野， 但细节也很重要。 我们不能忽视我们的直接活动，不是吗？”
What do you mean by “a comprehensive view of the problem”? Is it a matter of mere intellectual agreement, verbal assent, or do you actually comprehend the total problem of killing?
你说的“对问题有一个全面的视野”是什么意思？ 它仅仅是一个智力上的同意，口头上的同意， 还是你真的理解杀戮的全部问题？
“To be quite honest, sir, until now I haven’t paid much attention to the wider implications of the problem. I have been concerned with one particular aspect of it.”
“老实说，先生， 直到现在，我还没有太关注这个问题的更广泛影响。 我一直关注它的一个特定方面。”
Which is like not throwing the window wide open and looking at the sky, the trees, the people, the whole movement of life, but peering instead through a narrow crack in the casement. And the mind is like that: a small, unimportant part of it is very active, while the rest is dormant. This petty activity of the mind creates its own petty problems of good and bad, its political and moral values, and so on. If we could really see the absurdity of this process, we would naturally, without any compulsion, explore the wider fields of the mind.
这就像不把窗户完全打开， 去看天空、树木、人们、整个生命的运动， 却通过窗户的一条狭窄的裂缝来窥视。 而头脑就喜欢这样做： 它其中的一个小的、不重要的部分非常活跃，而其余的则处在休眠状态。 头脑的这种琐碎活动，创造出它自己的琐碎问题： 善与恶，它的政治和伦理价值观，等等。 如果我们真的能看到这个过程的荒谬性， 我们自然会在没有任何强迫的情况下，探索头脑的更广泛的领域。
So the issue we are discussing is not merely the killing or the non-killing of animals, but the cruelty and hate that are ever increasing in the world and in each one of us. That is our real problem, isn’t it? “Yes,” replied the fourth one emphatically. “Brutality is spreading in the world like a plague; a whole nation is destroyed by its bigger and more powerful neighbour. Cruelty, hate, is the issue, not whether or not one happens to like the taste of meat.”
因此，我们正在讨论的问题不仅仅是杀死或不杀死动物， 而是在世界上和我们每个人身上不断增长的残酷和仇恨。 这是我们真正的问题，不是吗？ “是的，” 第四个人强调回答。 “残暴像瘟疫一样在世界上蔓延； 整个国家被其更大、更强大的邻国摧毁。 残酷，仇恨，是问题所在，而不是一个人是否碰巧喜欢肉的味道。”
The cruelty, the anger, the hate that exists in ourselves is expressed in so many ways: in the exploitation of the weak by the powerful and the cunning; in the cruelty of forcing a whole people, under pain of being liquidated, to accept a certain ideological pattern of life; in the building up of nationalism and sovereign governments through intensive propaganda; in the cultivation of organized dogmas and beliefs, which are called religion, but which actually separate man from man. The ways of cruelty are many and subtle.
我们内在的残酷、愤怒和仇恨以如此多的方式表达出来： 在强者和狡猾者对弱者的剥削中； 在残酷地迫使整个民族处于被清剿的痛苦下， 去接受某种意识形态的生活模式中； 在通过密集的宣传而建设的国家主义专制政府中； 在有组织的教条和信仰的教化中， —— 它们被称为宗教，但实际上却把人与人分离。 残酷的方式很多，还很微妙。
“Even if we spent the rest of our lives looking, we couldn’t uncover all the subtle ways in which cruelty expresses itself, could we?” inquired the third one. “Then how are we to proceed?” “It seems to me,” said the first speaker, “that we are missing the central issue. Each one of us is protecting himself; we are defending our self-interests, our economic or intellectual assets, or perhaps a tradition which affords us some profit, not necessarily monetary. This self-interest in everything we touch, from politics to God, is the root of the matter.”
“即使我们花掉余生的时间寻找， 我们也无法发现残酷表达的所有微妙方式，不是吗？” 第三个人问道。“那我们该怎么做呢？” “在我看来，” 第一位发言者说，“我们错过了核心问题。 我们每个人都在保护自己；我们是在捍卫我们的自身利益， 我们的经济或知识资产， 或者也许是一种给我们带来一些利润的传统，而不一定是货币。 从政治到上帝，这种对我们所触及的一切事物的自我利益是问题的根源。”
Again, if one may ask, is that a mere verbal assertion, a logical conclusion which can be torn to shreds or cunningly defended? Or does it reflect the perception of an actual fact that has significance in our daily life of thought and action?
再一次，如果有人可能会问， 那是否仅仅是一个口头断言， 一个可以撕成碎片或狡猾地辩护的合乎逻辑的结论吗？ 还是它反映出 对我们日常生活中的思想和行动中，具有意义的真实情况的感知？
“You are trying to bring us to distinguish between the word and the actual fact,” said the third speaker, “and I am beginning to see how important it is that we should make this distinction. Otherwise we shall be lost in words, without any action – as in fact we are.”
“你试图让我们区分这个词和真实情况，” 第三位发言者说，“我开始看到 我们应该做出这种区分，它是多么的重要。否则， 我们将迷失在言语中，没有任何行动 —— 事实上，这就时我们的现状。”
To act there must be feeling. A feeling for the whole issue makes for total action. “When one feels deeply about anything,” said the fourth man, “one acts, and such action is not impulsive or so-called intuitive; neither is it a premeditated, calculated act. It is born out of the depth of one’s being. If that act causes mischief, pain, one cheerfully pays for it; but such an act is rarely mischievous. The question is, how is one to sustain this deep feeling?”
要采取行动，必须感受到。 对整个事态的感知，产生出完整的行动。 “当一个人对任何事情都有深刻的感觉时，” 第四个人说， “一个人采取行动，这种行动不是冲动的，也不是所谓的直觉。 它也不是一个有预谋的、有计划的行动。 它诞生于一个人存在的深度。 如果这种行动造成灾难、痛苦，一个人会为此付出愉快的代价； 但这种行动很少是灾难性的。 问题是，一个人如何维持这种深刻的感觉？”
“Before we go any further,” put in the third man earnestly, “let’s be clear about what you are explaining, sir. One is aware of the fact that to have complete action, there must be deep feeling, in which there is a full psychological comprehension of the problem; otherwise there are merely bits of action, which never stick together. That much is clear. Then, as we were saying, the word is not the feeling; the word may evoke the feeling, but this verbal evocation does not sustain the feeling. Now, can one not enter the world of feeling directly, without the description of it, without the symbol or the word? Isn’t that the next question?”
“在我们再往前走之前，” 第三个人认真地说， “让我们弄清楚你在解释什么，先生。 人意识到这样一个事实，即要有完全的行动，必须有深刻的感觉， 其中对问题有充分的心理层面的理解； 否则，只有一些琐碎的行动，它们永远不会粘在一起。 这一点很清楚。然后，正如我们所说，这个词不是这种感觉； 这个词可能会唤起这种感觉，但这种言语唤起的感觉并不能维持。 现在，一个人难道不能直接进入世界去感觉， 不去使用对它的描述、符号或文字吗？ 这难道不是下一个问题吗？”
Yes, sir. We are distracted by words, by symbols; we rarely feel except through the stimulation of the term, the description. The word ‘God’ is not God, but that word leads us to react according to our conditioning. We can find out the truth or the falseness of God only when the word ‘God’ no longer creates in us certain habitual physiological or psychological responses. As we were saying earlier, a total feeling makes for total action – or rather, a total feeling is total action. A sensation passes away, leaving you where you were before. But this total feeling we are talking about is not a sensation, it does not depend on stimulation; it sustains itself, no artifice is needed.
是的，先生。我们被文字、符号分散了注意力； 我们很少去感觉，除了通过对术语、描述的刺激。 ‘上帝’这个词不是上帝，但这个词引导我们根据我们的局限条件做出反应。 只有当‘上帝’这个词 不再在我们身上产生某些习惯性的生理或心理反应时， 我们才能发现上帝的真伪。 正如我们之前所说，完整的感觉产生完整的行动 —— 或者更确切地说，完整的感觉就是完整的行动。 一种感觉消失了，你却留在原地。 但是，我们正在谈论的这种完整的感觉不是一种感觉， 它不依赖于刺激； 它维持它自己，不需要任何诡计。
“But how is this total feeling to be aroused?” insisted the first speaker.
“但是，这种完整的感觉是如何被唤醒的？” 第一位发言者坚持说。
If one may say so, you are not seeing the point. Feeling that can be aroused is a matter of stimulation; it’s a sensation to be nourished through various means, by this or that method. Then the means or the method becomes all-important, not the feeling. The symbol as a means to the feeling is enshrined in a temple, in a church, and then the feeling exists only through the symbol or the word. But is total feeling to be ‘aroused’? Consider, sir, don’t answer.
如果有人可以这么说，你没有看到重点。 可以唤起的感觉是一种应激性反应； 是一种通过各种方式，通过这个或那个方法而滋养出来的感觉。 然后，手段或方法变得非常重要，而不是这个感觉。 作为感觉的一种手段的符号被供奉在寺庙、教堂里， 那么，感觉的存在只能通过符号或文字唤醒。 但是，整体的感觉是被‘唤醒’的吗？ 考虑一下，先生，不要回答。
“I see what you mean,” said the third one. “Total feeling is not to be aroused at all; it’s there, or it’s not. This leaves us in a rather hopeless state, doesn’t it?”
“我明白你的意思，” 第三个人说。 “整体的感觉是根本不需要被唤醒的；它在那里，或者它不存在。 这让我们处于一种相当绝望的状态，不是吗？”
Does it? There’s a sense of hopelessness because you want to arrive somewhere, you want to get that total feeling; and since you can’t, you feel rather lost. It is this desire to arrive, to achieve, to become, that creates the method, the symbol, the stimulant, through which the mind comforts and distracts itself. So let us again consider the problem of killing, cruelty, hate.
是吗？ 有一种绝望感，因为你想到达某个地方， 你想得到那种整体感；既然你不能，你就觉得很迷茫。 正是这种对到达、实现、成为的渴望 创造了方法、符号、兴奋剂， 通过它，头脑得到安慰，分散了自己的注意力。 因此，让我们再次考虑杀戮、残酷、仇恨的问题。
To be concerned with ‘humanitarian’ killing is quite absurd; to abstain from eating meat while destroying your son by comparing him with another is to be cruel; to take part in the respectable killing for your country or for an ideology is to cultivate hate; to be kind to animals and cruel to your fellow man by act, word, or gesture, is to breed enmity and brutality.
考虑到‘人道主义’，杀戮是相当荒谬的。 不吃肉的同时 通过比较你的儿子与另一个人来摧毁他，是残忍的； 为你的国家或一种意识形态参与可敬的杀戮 就是培养仇恨； 善待动物，用行为、言语或手势残忍地对待你的同胞， 就是滋生敌意和残暴。
“Sir, I think I understand what you have just said; but how is total feeling to come about? I ask this only as a query in the movement of search. I am not asking for a method: I see the absurdity of that. I see, too, that the desire to achieve builds its own hindrances, and that to feel hopeless, or helpless, is silly. All this is now clear.”
“先生，我想我理解你刚才所说的话。 但是整体感是如何出现的呢？ 我问这个问题，只是在搜索的过程中来调查。 我不是在要求一种方法：我看到了方法的荒谬性。 我也看到，想要获取的欲望建立了它自己的障碍， 而感到绝望或无助是愚蠢的。 现在，这一切都是清楚的。”
If it is clear, not just verbally or intellectually, but with the actuality of the pain that a thorn causes in your foot, then there’s compassion, love. Then you have already opened the door to this total feeling of compassion. The compassionate man knows right action, Without love, you are trying to find out what is the right thing to do, and your action only leads to greater harm and misery; it is the action of politicians and reformers. Without love, you cannot comprehend cruelty; a peace of sorts may be established through the reign of terror; but war, killing, will continue at another level of our existence.
如果它是清楚的，不仅仅是口头上或智力上， 而是有刺在你脚上造成的痛苦的真实， 那么就有慈，爱。 那么，你已经打开了通往这种整体的感觉的大门。 有完整的感情的人知道正确的行动， 没有爱，你试图找出‘应该做什么才是正确的’， 你的行为只会导致更大的伤害和痛苦； 这是政治家和改革者的行动。 没有爱，你就无法理解残酷； 通过恐怖统治可以建立某种和平； 但是战争，杀戮，将在我们生存的另一层面上继续。
“We haven’t got compassion, sir, and that’s the real source of our misery,” said the first man feelingly. “We are hard inside, an ugly thing in ourselves, but we bury it under kindly words and superficial acts of generosity. We are cancerous at heart, in spite of our religious beliefs and social reforms. It’s in one’s own heart that an operation must take place, and then a new seed can be planted. That very operation is the life of the new seed. The operation has begun, and may the seed bear fruit.”
“我们没有获得慈，先生， 那是我们痛苦的真正根源，” 第一个人深有感触地说。 “我们内心很坚硬，一种丑陋的东西， 但我们把它埋在善意的言语和肤浅的慷慨行为之下。 我们内心是癌症，尽管我们有宗教信仰和社会改革。 在自己的内心深处，必须进行手术， 然后才能播下新的种子。 正是那个手术，即是新种子的生命。 手术已经开始，愿种子结出果实。”