三个虔诚的自我主义者 Three Pious Egoists 1-1 全文链接 page link

弟子与大师 Pupil And Master 1-6 全文链接 page link

Activity has a past and a future, but action has not. Action is always in the present, and is therefore immediate. Reform is activity, not action, and what is reformed needs further reform. Reformation is inaction, an activity born as an opposite. Action is from moment to moment, and, oddly enough, it has no inherent contradiction; but activity, though it may appear to be without a break, is full of contradiction. The activity of revolution is riddled with contradictions and so can never be liberate. Conflict, choice, can never be a liberating. factor. If there is choice, there is activity and not action; for choice is based on idea. Mind can indulge in activity, but it cannot act. Action springs from quite a different source.

活动有过去和未来，但行动没有。 现在，始终在行动，因此是即刻的。 改革是活动，不是行动，改革的东西需要进一步改革。 宗教改革是不作为，活动诞生于对立面。 行动在每时每刻，奇怪的是，它不存在固有的矛盾； 但是活动，虽然看起来没有中断，却充斥着矛盾。 革命活动充斥着矛盾，因此永远不可能得解放。 冲突，选择，永远不可能是一种解放因素。 如果有选择，就有活动，而不是行动；因为选择是基于想法的。 头脑可以沉溺于活动，但它无法行动。 行动的源头，是完全不同的。

The moon came up over the village, making shadows across the garden.

月亮从村子上空升起，在花园里投射出阴影。

We are a mass of confused responses, and our centre is as uncertain as the promised future. Mere words have an extraordinary significance for us; they have a neurological effect whose sensations are more important than what is beyond the symbol. The symbol, the image, the flag, the sound, are all-important; substitution, and not reality, is our strength. We read about the experiences of others, we watch others play, we follow the example of others, we quote others. We are empty in ourselves and we try to fill this emptiness with words, sensations, hopes and imagination; but the emptiness continues.

我们是一群混乱的回音；我们的心中，与承诺的未来一样，不确定。 单纯的言词对我们来说，具有非凡的意义。 它们具有神经学效应， 它们带来的感觉，比符号之外的感受，更为重要。 符号、图像、旗帜、声音，是所有的重要； 替代品，而非真实，是我们的力量所在。 我们阅读别人的经历，观看他们的比赛， 我们追随别人 —— 他是我的偶像，我们引用别人的言词。 我们如此空虚， 试图用言词、感觉、希望和想象来填补这空虚。 而空虚，却持续着。

Anger has that peculiar quality of isolation; like sorrow, it cuts one off, and for the time being, at least, all relationship comes to an end. Anger has the temporary strength and vitality of the isolated. There is a strange despair in anger; for isolation is despair. The anger of disappointment, of jealousy, of the urge to wound, gives a violent release whose pleasure is self-justification. We condemn others, and that very condemnation is a justification of ourselves. Without some kind of attitude, whether of self-righteousness or self-abasement, what are we? We use every means to bolster ourselves up; and anger, like hate, is one of the easiest ways.

愤怒具有一种特殊的隔绝性； 就像悲伤，它切断人， 至少在那段时间内，所有的关系都没了。 在那隔绝中，愤怒具有短暂的力量和活力。 愤怒中，有一种奇怪的绝望；因为隔绝即是绝望。 愤怒中，有失望、嫉妒、想去伤害的冲动， 给人一种暴力的释放，其中的快乐就是自我辩护。 我们谴责他人，而这种谴责本身就是我们对自己的辩护。 如果没有了某种姿态，这种自以为是，或自我践踏， 那么，我们还剩下什么？ 我们用一切手段来支撑自己； 而愤怒，就像仇恨一样，是最简单的方式之一。

The desire to do harm, to hurt another, whether by a word, by a gesture, or more deeply, is strong in most of us; it is common and frighteningly pleasant. The very desire not to be hurt makes for the hurting of others; to harm others is a way of defending oneself. This self-defence takes peculiar forms, depending on circumstances and tendencies. How easy it is to hurt another, and what gentleness is needed not to hurt! We hurt others because we ourselves are hurt, we are so bruised by our own conflicts and sorrows. The more we are inwardly tortured, the greater the urge to be outwardly violent. Inward turmoil drives us to seek outward protection; and the more one defends oneself, the greater the attack on others.

害人的欲望，伤人的欲望， 无论是通过一句话，通过手势，还是更深刻的，在我们大多数人中都很强烈； 这是常见的，令人恐惧的快乐。 不想被伤害的欲望，就造成了对他人的伤害。 伤害他人，是一种保护自己的方式。 这种自我防御，根据情况和趋势采取特定的形式。 伤害别人是多么地容易， 不去伤害，需要多么温柔！ 我们伤害别人，因为我们自己也受到了伤害， 我们被自己的冲突和悲伤，弄得伤痕累累。 我们内心越是受折磨，就越有外在的暴力冲动。 内在的动荡，驱使我们寻求外在的保护； 一个人越是保护自己，对他人的攻击就越大。

Is not sorrow the indication of conflict, the conflict of pain and pleasure? Is not sorrow the intimation of ignorance? Ignorance is not lack of information about facts; ignorance is unawareness of the total process of oneself. There must be suffering as long as there is no understanding of the ways of the self; and the ways of the self are to be discovered only in the action of relationship. “But my relationship has come to an end.”

悲伤难道不是冲突的征兆，是痛苦与快乐的冲突吗？ 悲伤难道不是忽视的提示吗？ 忽视不是缺乏关于事实的信息； 忽视就是对自己的整个状态的无知。 只要不理解自我的方式，就一定会有痛苦； 而自我的方式只有在关系的行动中才能被发现。 “但我的关系已经走到头了。”

Is creative happiness realizable? That is, can the mind keep in touch with that which is the source of all happiness? Can this openness be sustained in spite of knowledge and technique, in spite of education and the crowding in of life? It can be, but only when the educator is educated to this reality, only when he who teaches is himself in touch with the source of creative happiness. So our problem is not the pupil, the child, but the teacher and the parent. Education is a vicious circle only when we do not see the importance, the essential necessity above all else, of this supreme happiness. After all, to be open to the source of all happiness is the highest religion; but to realize this happiness, you must give right attention to it, as you do to business. The teacher’s profession is not a mere routine job, but the expression of beauty and joy, which cannot be measured in terms of achievement and success.

创造性的快乐是可以被实现吗？ 也就是说，头脑能与作为一切快乐之源的东西保持接触吗？ 不论知识和技术，不论教育和生活中的拥挤， 这种开放性能维持吗？ 它能，但只有当教育者被教育而真实的时候， 只有当教育者本人接触到创造性快乐的源泉的时候。 因此，我们的问题不在于学生、孩子，而在于老师和父母。 正是由于我们看不见那种重要的、 高于一切的、至乐的、根本性的必需品的时候 教育才变成了一个恶性循环。 毕竟，开放所有快乐的源头，即是最高的宗教。 但要实现这种快乐， 你必须对它给予正确的关注，就像你对待生意一样。 教师的职业不仅仅是一项例行公事， 而是美和欢乐的展现， 是无法用术语‘成就’和‘成功’来衡量的。

Our problem, then, is this: is it possible for the activity of desire to come to an end voluntarily, freely, without any form of compulsion? It is only when this happens that the mind can be still. If you are aware of this as a fact, does not the activity of desire come to an end? “Only for a very brief period; then once again the habitual activity begins. How can this be stopped?.. But as I ask, I see the absurdity of asking!”

那么，我们的问题是： 欲望的活动是否有可能在没有任何形式的强迫的情况下自愿、自由地结束？ 只有当这种情况发生时，头脑才能静止。 如果你意识到这是一个事实， 那么欲望的活动难道不会结束吗？ “只是在很短的时间内；然后再次开始习惯性活动。 如何阻止这种情况?..但正如我所问的，我看到了问题的荒谬！”

If someone has helped you and you make of him your authority, then are you not preventing all further help, not only from him, but from everything about you? Does not help lie about you everywhere? Why look in only one direction? And when you are so enclosed so bound, can any help reach you? But when you are open, there is unending help in all things, from the song of a bird to the call of a human being, from the blade of grass to the immensity of the heavens. The poison and corruption begin when you look to one person as your authority, your guide, your saviour. This is so, is it not?

如果有人帮助了你，而你把他当作你的权威， 那么你难道不是在阻止所有的、进一步的帮助吗 —— 那帮助不仅来源于他，而且来源于与你相关的一切？ 帮助难道不就在你的周围吗？为什么只寻求某一个方向的帮助？ 当你如此地自我封闭，帮助能够碰到你吗？ 但当你敞开心扉时，一切事物都在提供无尽的帮助， 从鸟儿的歌声到人类的呼唤， 从草叶到天空的浩渺。 当你把一个人看作你的权威、你的向导、你的救世主时， 毒药和腐败的种子已经萌生。 正是这样，不是吗？

Have you not noticed, sir that while you are watching something the mind slows down? When you watch that car moving along the road down there, or look intently at any physical object, is not your mind functioning more slowly? Watching, observing, does slow down the mind. Looking at a picture, an image, an object, helps to quiet the mind, as does the repetition of a phrase; but then the object or the phrase becomes very important, and not the slowing down of the mind and what is discovered thereby.

你有没有注意到，先生，当你在看某个东西的时候，头脑会放慢速度？ 当你看着那辆车沿着公路往下移动， 或者专心致志地看任何物体时，你的头脑不是运转得更慢了吗？ 观看，观察，确实会减缓头脑的速度。 看一幅图画、一幅图像、一个物体，有助于使头脑安静下来， 就像重复一个词语一样； 但那时，对象或词语变得非常重要， 而不是头脑的减速以及由此而被发现的。

THE VALLEY LAY far below and was filled with the activity of most valleys. The sun was just setting behind the distant mountains, and the shadows were dark and long. It was a quiet evening, with a breeze coming off the sea. The orange trees, row upon row, were almost black, and on the long straight road that ran through the valley there were occasional glints as moving cars caught the light of the setting sun. It was an evening of enchantment and peace.

山谷很是深远，充满了大多数山谷间的活动。 太阳刚刚落在远处的大山后面，阴影又暗又长。 那是一个安静的夜晚，微风从海上吹来。 橘子树一排排，几乎是漆黑一片， 穿行于山谷的漫长而笔直的道路， 偶尔会有闪烁的光芒， 因为移动的汽车捕捉到了夕阳的余光。 这是一个充满魅力与和平的夜晚。

To be only partly sensitive is to be paralysed. To be open to beauty and resist ugliness is to have no sensitivity; to welcome silence and reject noise is not to be whole. To be sensitive is to be aware of both silence and noise, neither pursuing the one nor resisting the other; it is to be without self-contradiction, to be whole. “But in what way does this help the children?” asked the male teacher.

只对部分敏感，就是瘫痪。 对美好敞开，而抵制丑陋，就是不敏感； 欢迎安静，而拒绝噪音，就是不完整。 处于敏感，就要意识到安静和噪音， 既不追求一方，也不抗拒另一方； 处于没有自我矛盾、完整的状态。 “但这样做，对孩子们有什么帮助？” 男老师问道。

THE MOON WAS just coming out of the sea into a valley of clouds. The waters were still blue, and Orion was faintly visible in the pale silver sky. The white waves were all along the shore, and the fishermen’s huts, square, neat and dark against the white sands, were close to the water. The walls of these huts were made of bamboo, and the roofs were thatched with palm leaves laid one on top of another, sloping downward so that the heavy rains couldn’t come inside. Completely round and full, the moon was making a path of light on the moving waters, and it was huge – you couldn’t have held it in your arms. Rising above the valley of clouds, it had the heavens to itself. The sound of the sea was unceasing, and yet there was a great silence.

月亮刚从海里出来，进入云雾缭绕的山谷。 水面依然蔚蓝，在淡银色的天空中隐约可见猎户星座。 白色的波浪沿着海岸线， 而渔民的小屋方正、整齐，在白色的沙滩映衬下显得黑暗， 亲近水面。 这些小屋的墙壁是用竹子编织的， 屋顶上堆满了棕榈叶，一片压一片的叠着， 向下倾斜，这样大雨就不能浸进来了。 月亮完全圆润而饱满，在流转的水面上形成了一条光路， 而且它很大 —— 你不可能把它抱在怀里。 它耸立在云雾缭绕的山谷之上，拥有自己的天堂。 大海的声音没有消退，那巨大的寂静也是。

Is it not possible to feel intensely, purely, without contamination? To feel intensely about something – about the family, about the country, about a cause – is comparatively easy. Intense feeling or enthusiasm may arise through identifying oneself with a belief or ideology, for example. Of this one knows. One may see a flock of white birds in the blue sky and almost faint with the intense feeling of such beauty, or one may recoil with horror at the cruelty of man. All such feelings are aroused by a word, by a scene, by an act, by an object. But is there not an intensity of feeling without an object? And is not that feeling incomparably great? Is it then a feeling, or something entirely different?

难道不可能在没有污染的情况下强烈地、纯粹地感受吗？ 强烈地感受某些东西 —— 家人、乡村、原因 —— 是相对容易的。 强烈的感受或热情， 可以通过将自己与某种信仰或意识形态相认同，这样就产生了。例如： 以我个人所知道的来说，这个人可能会看到一群白色的鸟在蓝天下， 几乎被这种强烈的美感所晕倒， 或者这个人可能会对人类的残忍感到恐惧。 所有这些感受都是由一个词，一个场景，一个行为，一个物体所唤醒的。 但是，没有了物体，就不存在强烈的感觉吗？ 这种感觉难道不是无比的伟大吗？ 那么，它到底是一种感觉，还是一种完全不同的东西？