TO COMMUNICATE with one another, even if we know each other very well, is extremely difficult. I may use words that may have to you a significance different from mine. Understanding comes when we, you and I, meet on the same level at the same time. That happens only when there is real affection between people, between husband and wife, between intimate fiends. That is real communion. Instantaneous understanding comes when we meet on the same level at the same time.

彼此交流，即使我们彼此非常了解，也是极其困难的。 我使用的词语对你来说可能意义不同。 当我们，你和我，同时在同一层面上相遇时，理解就会到来。 只有当人与人之间、丈夫和妻子之间、亲密的恶魔之间有真正的感情时，才会发生这种情况。 这才是真正的共融。 当我们在同一时间在同一层面上相遇时，即时理解就会到来。

It is very difficult to commune with one another easily, effectively and with definitive action. I am using words which are simple, which are not technical, because I do not think that any technical type of expression is going to help us solve our difficult problems; so I am not going to use any technical terms, either of psychology or of science. I have not read any books on psychology or any religious books, fortunately. I would like to convey, by the very simple words which we use in our daily life, a deeper significance; but that is very difficult if you do not know how to listen.

彼此之间很容易、有效和有明确行动的交流是非常困难的。 我使用的词很简单，不是技术性的， 因为我不认为任何技术类型的表达会帮助我们解决我们的难题； 所以我不会使用任何技术术语，无论是心理学还是科学。 幸运的是，我没有读过任何关于心理学的书或任何宗教书籍。 我想通过我们在日常生活中使用的非常简单的词语来传达更深的意义； 但是，如果你不知道如何倾听，就非常困难。

There is an art of listening. To be able really to listen, one should abandon or put aside all prejudices, preformulations and daily activities. When you are in a receptive state of mind, things can be easily understood; you are listening when your real attention is given to something. But unfortunately most of us listen through a screen of resistance.

有一种倾听的艺术。 为了能够真正倾听，一个人应该放弃或抛开所有的偏见、预设和日常活动。 当你处于接受的心态时，事情很容易理解； 当你真正的注意力放在某事上时，你就在倾听。 但不幸的是，我们大多数人都是通过阻力的屏幕来倾听的。

We are screened with prejudices, whether religious or spiritual, psychological or scientific; or with our daily worries, desires and fears. And with these for a screen, we listen. Therefore, we listen really to our own noise, to our own sound, not to what is being said. It is extremely difficult to put aside our training, our prejudices, our inclination, our resistance, and, reaching beyond the verbal expression, to listen so that we understand instantaneously. That is going to be one of our difficulties.

我们被偏见所掩盖，无论是宗教的还是精神的，心理的还是科学的； 或者带着我们每天的担忧、欲望和恐惧。 带着这些屏幕，我们倾听。 因此，我们实际上在倾听我们自己的噪音，我们自己的声音，而不是说出的什么。 抛开我们的训练，我们的偏见，我们的倾向，我们的抵抗，是极其困难的， 并且，超越口头表达，倾听，以便我们立即理解。 这将是我们的困难之一。

If during this discourse, anything is said which is opposed to your way of thinking and belief just listen; do not resist. You may be right, and I may be wrong; but by listening and considering together we are going to find out what is the truth.

如果在这个讨论中， 说出了任何与你的思维方式和信仰相反的话，只是听；不要反抗。 你可能是对的，我可能是错的； 但是通过一起倾听和思考，我们将找出真相是什么。

Truth cannot be given to you by somebody. You have to discover it; and to discover, there must be a state of mind in which there is direct perception. There is no direct perception when there is a resistance, a safeguard, a protection. Understanding comes through being aware of what is. To know exactly what is, the real, the actual, without interpreting it, without condemning or justifying it, is, surely, the beginning of wisdom.

真理不能由某人给你。你必须发现它； 要发现，必须有一种有直接感知的心态。 当有抵抗、防御、保护时，就没有直接的感知。 理解来自于对‘什么是’的意识。 确切地知道什么是，这个真实，这实际的，而不去解释它，不去谴责或证明它， 当然，就是智慧的开端。

It is only when we begin to interpret, to translate according to our conditioning, according to our prejudice, that we miss the truth. After all, it is like research. To know what something is, what it is exactly, requires research - you cannot translate it according to your moods. Similarly, if we can look, observe, listen, be aware of what is, exactly, then the problem is solved. And that is what we are going to do in all these discourses. I am going to point out to you what is, and not translate it according to my fancy; nor should you translate it or interpret it according to your background or training.

只要我们根据我们的条件，根据我们的偏见， 进行解释、翻译，我们就错过了这个真实。 毕竟，这就像研究。 要知道某个东西是什么，它到底是什么，需要研究 —— 你不能根据自己的心情翻译它。 同样，如果我们能够去看，观察，倾听，意识到到底是什么，那么问题就解决了。 这就是我们在所有这些论述中要做的事情。 我要向你指出‘什么是’，而不是根据我的喜好翻译它； 您也不应该根据您的背景或培训来翻译或解释它。

Is it not possible, then, to be aware of everything as it is? Starting from there, surely, there can be an understanding. To acknowledge, to be aware of to get at that which is, puts an end to struggle. If I know that I am a liar, and it is a fact which I recognize, then the struggle is over.

那么，难道就不可能照原样意识到一切吗？ 从那里开始，当然可以有一个理解。 承认，意识，要得到它，就结束了挣扎。 如果我知道我是个骗子，而且我承认这是一个事实，那么挣扎就结束了。

To acknowledge, to be aware of what one is, is already the beginning of wisdom, the beginning of understanding, which releases you from time. To bring in the quality of time - time, not in the chronological sense, but as the medium, as the psychological process, the process of the mind - is destructive, and creates confusion. So, we can have understanding of what is when we recognize it without condemnation, without justification, without identification.

承认，意识到自己是什么， 已经是智慧的开始，理解的开始，它让你从时间中解脱出来。 带来时间的质量 —— 时间，而不是时间顺序， 而是作为媒介，作为心理过程，头脑的过程 —— 是破坏性的，并造成混乱。 因此，我们可以理解什么是 当我们不带谴责、不经辩解、不认同地承认它时。

To know that one is in a certain condition, in a certain state, is already a process of liberation; but a man who is not aware of his condition, of his struggle, tries to be something other than he is, which brings about habit. So, then, let us keep in mind that we want to examine what is, to observe and be aware of exactly what is the actual, without giving it any slant, without giving it an interpretation.

知道一个人处于某种条件，处于某种状态，已经是一个解脱的过程； 但是一个不知道自己的状况，不知道自己的挣扎的人， 试图成为他之外的东西，这就带来了习惯。 因此，让我们记住，我们要检查什么是， 观察并意识什么是真实的， 没有给它任何倾斜，不给它一个解释。

It needs an extraordinarily astute mind, an extraordinarily pliable heart, to be aware of and to follow what is; because what is is constantly moving, constantly undergoing a transformation, and if the mind is tethered to belief, to knowledge, it ceases to pursue, it ceases to follow the swift movement of what is.

它需要一颗非常精明的头脑，一颗非常柔韧的心灵，去意识和追随什么是； 因为是什么在不断移动，不断经历转变， 如果思想被信仰、知识所束缚， 它就不再追逐，不再跟随事物的迅速运动。

What is is not static, surely - it is constantly moving, as you will see if you observe it very closely. To follow it, you need a very swift mind and a pliable heart - which are denied when the mind is static, fixed in a belief, in a prejudice, in an identification; and a mind and heart that are dry cannot follow easily, swiftly, that which is.

当然，什么是不是静止的 —— 它在不断移动，如果你非常仔细地观察它，你会看到。 要跟上它，你需要一个非常敏捷的头脑和一颗柔韧的心灵。 —— 当头脑是静止的，固定在信仰、偏见、认同中时，就会被拒绝； 一个干燥的头脑和心灵不能轻易地、迅速地跟随那。

One is aware, I think, without too much discussion, too much verbal expression, that there is individual as well as collective chaos, confusion and misery. It is not only in India, but right throughout the world; in China, America, England, Germany, all over the world, there is confusion, mounting sorrow. It is not only national, it is not particularly here, it is all over the world.

我想，一个人知道，不需太多的讨论，太多的口头表述， 既有个人的混乱、困惑和痛苦，也有集体的混乱、困惑和痛苦。 它不仅在印度，而且在世界各地； 在中国，美国，英国，德国，世界各地，都有困惑，越来越悲伤。 它不仅是全国性的，也不是特别在这里，它是全世界的。

There is extraordinarily acute suffering, and it is not individual only but collective. So it is a world catastrophe, and to limit it merely to a geographical area, a coloured section of the map, is absurd; because then we shall not understand the full significance of this worldwide as well as individual suffering. Being aware of this confusion, what is our response today? How do we react?

有非常尖锐的痛苦，它不仅仅是个人的，而是集体的。 所以这是一场世界灾难， 仅仅将它限制在地理区域，地图的彩色部分，是荒谬的； 因为那样的话，我们将无法理解这在世界范围内以及个人痛苦的全部意义。 意识到这种困惑，我们今天的反应是什么？我们如何反应？

There is suffering, political, social, religious; our whole psychological being is confused, and all the leaders, political and religious, have failed us; all the books have lost their significance. You may go to the Bhagavad Gita or the Bible or the latest treatise on politics or psychology, and you will find that they have lost that ring, that quality of truth; they have become mere words.

有苦难，政治的、社会的、宗教的； 我们的整个心理存在是混乱的， 所有的政治和宗教领导人都辜负了我们； 所有的书都失去了意义。 你可以去看《薄伽梵歌》或圣经或最新的政治或心理学论文， 你会发现他们失去了那枚戒指，那种真理的品质；它们已经变成了纯粹的文字。

You yourself who are the repeater of those words, are confused and uncertain, and mere repetition of words conveys nothing. Therefore the words and the books have lost their value; that is, if you quote the Bible, or Marx, or the Bhagavad Gita, as you who quote it are yourself uncertain, confused, your repetition becomes a lie; because what is written there becomes mere propaganda, and propaganda is not truth.

你自己是这些词的重复者，是困惑和不确定的， 仅仅重复词语并不能传达任何信息。 因此，文字和书籍失去了价值； 也就是说，如果你引用圣经、马克思或《薄伽梵歌》， 由于引用它的人自己不确定，困惑，您的重复成了谎言； 因为那里写的东西变成了纯粹的宣传，而宣传不是真理。

So when you repeat, you have ceased to understand your own state of being. You are merely covering with words of authority your own confusion. But what we are trying to do is to understand this confusion and not cover it up with quotations; so what is your response to it? How do you respond to this extraordinary chaos, this confusion, this uncertainty of existence?

所以当你重复的时候，你已经不再理解你自己的存在状态了。 你只是用权威的话语掩盖你自己的困惑。 但我们试图做的是理解这种混乱，而不是用引文掩盖它； 那么你对此有何回应？ 你如何回应这种非凡的混乱，这种困惑，这种存在的不确定性？

Be aware of it, as I discuss it: follow, not my words, but the thought which is active in you. Most of us are accustomed to be spectators and not to partake in the game. We read books but we never write books. It has become our tradition, our national and universal habit, to be the spectators, to look on at a football game, to watch the public politicians and orators. We are merely the outsiders, looking on, and we have lost the creative capacity. Therefore we want to absorb and partake.

当我讨论它时，要意识到它：跟随的不是我的话，而是活跃在你里面的思想。 我们大多数人都习惯于成为旁观者，而不是参与比赛。 我们读书，但我们从不写书。 它已经成为我们的传统，我们的民族和普遍习惯， 成为观众，观看足球比赛，观看公共政治家和演说家。 我们只是局外人，旁观，我们已经失去了创造能力。 因此，我们想要吸收和参与。

But if you are merely observing, if you are merely spectators, you will lose entirely the significance of this discourse, because this is not a lecture which you are to listen to from force of habit. I am not going to give you information which you can pick up in an encyclopaedia. What we are trying to do is to follow each other's thoughts, to pursue as far as we can, as profoundly as we can, the intimations, the responses of our own feelings. So please find out what your response is to this cause, to this suffering; not what somebody else's words are, but how you yourself respond.

但是如果你只是在观察，如果你只是旁观者， 你将完全失去这个讨论的意义， 因为这不是一个你从习惯的力量中听取的讲座 我不会给你可以在百科全书中获取的信息。 我们要做的是跟随彼此的想法，尽可能深入地追求， 这些暗示，我们自己感受的反应。 因此，请找出你对这个原因，对这个苦难的反应； 不是别人的话是什么，而是你自己如何回应。

Your response is one of indifference if you benefit by the suffering, by the chaos, if you derive profit from it, either economic, social, political or psychological. Therefore you do not mind if this chaos continues. Surely, the more trouble there is in the world, the more chaos, the more one seeks security. Haven't you noticed it?

你的回应是冷漠的 如果你从苦难中，从混乱中受益， 如果您从中获得利润，无论是经济、社会、政治还是心理上。 因此，你不介意这种混乱是否继续下去。 当然，世界上的麻烦越多，混乱就越多，一个人就越寻求安全。 你没注意到吗？

When there is confusion in the world, psychologically and in every way, you enclose yourself in some kind of security, either that of a bank account or that of an ideology; or else you turn to prayer, you go to the temple - which is really escaping from what is happening in the world. More and more sects are being formed, more and more `isms' are springing up all over the world. Because the more confusion there is, the more you want a leader, somebody who will guide you out of this mess, so you turn to the religious books, or to one of the latest teachers; or else you act and respond according to a system which appears to solve the problem, a system either of the left or of the right. That is exactly what is happening.

当世界上在心理上和各个方面都存在混乱时， 你把自己封闭在某种安全感中，要么是银行账户，要么是意识形态的安全； 或者你轉向祈禱，你去寺庙 —— 這真的是在逃避世界上正在發生的事情。 越来越多的教派正在形成，越来越多的“主义”在世界各地涌现。 因为越是混乱，你就越需要一个领导者，一个能引导你走出困境的人， 所以你转向宗教书籍，或最新的老师之一； 否则，您根据系统采取行动和响应 这似乎解决了这个问题，一个左派或右派的系统。 这正是正在发生的事情。

The moment you are aware of confusion, of exactly what is, you try to escape from it. Those sects which offer you a system for the solution of suffering, economic, social or religious, are the worst; because then system becomes important and not man - whether it be a religious system, or a system of the left or of the right. System becomes important, the philosophy, the idea, becomes important, and not man; and for the sake of the idea, of the ideology, you are willing to sacrifice all mankind, which is exactly what is happening in the world.

當你意識到困惑，意識到確切的本質時，你就試圖逃避它。 那些为你提供解决经济、社会或宗教痛苦的制度的教派是最糟糕的； 因为那时系统变得重要而不是人 —— 无论是宗教体系，还是左派或右派制度。 制度变得重要，哲学，思想变得重要，而不是人； 为了思想，为了意识形态， 你愿意牺牲全人类，这正是世界上正在发生的事情。

This is not merely my interpretation; if you observe, you will find that is exactly what is happening. The system has become important. Therefore, as the system has become important, men, you and I, lose significance; and the controllers of the system, whether religious or social, whether of the left or of the right, assume authority, assume power, and therefore sacrifice you, the individual. That is exactly what is happening.

这不仅仅是我的解释；如果你觀察，你會發現這正是正在發生的事情。 系统变得很重要。 因此，随着制度变得重要，人，你和我，失去了意义； 这些系统的控制者，无论是宗教的还是社会的，无论是左派还是右派， 承担权威，掌握权力，因此牺牲你，个人。 这正是正在发生的事情。

Now what is the cause of this confusion, this misery? How did this misery come about, this suffering, not only inwardly but outwardly, this fear and expectation of war, the third world war that is breaking out? What is the cause of it?

现在，这种混乱，这种痛苦的原因是什么？ 这种痛苦是如何产生的，这种痛苦，不仅是内在的，而且是外在的， 这种对战争的恐惧和期待，即将爆发的第三次世界大战？ 原因是什么？

Surely it indicates the collapse of all moral, spiritual values, and the glorification of all sensual values, of the value of things made by the hand or by the mind. What happens when we have no other values except the value of the things of the senses, the value of the products of the mind, of the hand or of the machine? The more significance we give to the sensual value of things, the greater the confusion, is it not? Again, this is not my theory. You do not have to quote books to find out that your values, your riches, your economic and social existence are based on things made by the hand or by the mind. So we live and function and have our being steeped in sensual values, which means that things, the things of the mind, the things of the hand and of the machine, have become important; and when things become important, belief becomes predominantly significant - which is exactly what is happening in the world, is it not?

当然，它表明所有道德、精神价值的崩溃， 以及对所有感觉价值的颂扬，对手或头脑所创造的事物的价值的赞美。 当我们除了感觉事物的价值，头脑、手或机器的产品的价值， 没有其他的价值时，会发生什么？ 我们越重视事物的感觉价值，混乱就越大，不是吗？ 同样，这不是我的理论。 你不必引用书籍来发现你的价值观，你的财富，你的经济 社会存在的基础是手或头脑制造的东西。 所以我们生活和运作，沉浸在感觉的价值观中， 这意味着东西，头脑的东西，手和机器的东西，已经变得重要； 当东西变得重要时，信念变得格外的重要 —— 这正是世界上正在发生的事情，不是吗？

Thus, giving more and more significance to the values of the senses brings about confusion; and, being in confusion, we try to escape from it through various forms, whether religious, economic or social, or through ambition, through power, through the search for reality. But the real is near, you do not have to seek it; and a man who seeks truth will never find it.

因此，赋予感官价值越来越重要的意义会带来混乱； 而且，在困惑中，我们试图通过各种形式逃避它， 无论是宗教的、经济的还是社会的，还是通过野心，通过权力，通过对现实的追求。 但真实近在咫尺，你不必寻求它； 一个寻求真理的人永远不会找到它

Truth is in what is - and that is the beauty of it. But the moment you conceive it, the moment you seek it, you begin to struggle; and a man who struggles cannot understand. That is why we have to be still, observant, passively aware. We see that our living, our action, is always within the field of destruction, within the field of sorrow; like a wave, confusion and chaos always overtake us. There is no interval in the confusion of existence.

。 真理存在于现实中 —— 这就是它的美妙之处。 但是当你构思它的那一刻，你寻求它的那一刻，你开始挣扎； 一个挣扎的人无法理解。 这就是为什么我们必须处于安静，观察，被动地觉知。 我们看到，我们的生活，我们的行动，总是在毁灭的领域里，在悲伤的领域里； 就像波浪一样，困惑和混乱总是笼罩着我们。存在的混乱没有间隔。

Whatever we do at present seems to lead to chaos, seems to lead to sorrow and unhappiness. Look at your own life and you will see that our living is always on the border of sorrow. Our work, our social activity, our politics, the various gatherings of nations to stop war, all produce further war. Destruction follows in the wake of living; whatever we do leads to death. That is what is actually taking place.

无论我们现在做什么，似乎都会导致混乱，似乎会导致悲伤和不幸。 看看你自己的生活，你會發現我們的生活總是在悲傷的邊緣。 我们的工作，我们的社会活动，我们的政治，各国为制止战争而举行的各种集会，都产生了进一步的战争。 毁灭随之而来；无论我们做什么都会导致死亡。 这就是实际发生的情况。

Can we stop this misery at once, and not go on always being caught by the wave of confusion and sorrow? That is, great teachers, whether the Buddha or the Christ, have come; they have accepted faith, making themselves, perhaps, free from confusion and sorrow. But they have never prevented sorrow, they have never stopped confusion. Confusion goes on, sorrow goes on.

我们能不能立即停止这种痛苦，而不是继续总是被困惑和悲伤的浪潮所困？ 也就是说，伟大的导师，无论是佛陀还是基督，都来了； 他们接受了信仰，也许使自己免于困惑和悲伤。 但他们从未阻止悲伤，他们从未停止过困惑。 困惑在继续，悲伤还在继续。

If you, seeing this social and economic confusion, this chaos, this misery, withdraw into what is called the religious life and abandon the world, you may feel that you are joining these great teachers; but the world goes on with its chaos, its misery and destruction, the everlasting suffering of its rich and poor. So, our problem, yours and mine, is whether we can step out of this misery instantaneously. If, living in the world, you refuse to be a part of it, you will help others out of this chaos - not in the future, not tomorrow, but now.

如果你，看到这种社会和经济混乱，这种混乱，这种痛苦， 退缩到所谓的宗教生活中，抛弃世界， 你可能会觉得你正在加入这些伟大的老师； 但是世界继续着它的混乱、它的痛苦和破坏，它的富人和穷人的持久的痛苦。 所以，我们的问题，你的和我的，是我们能否立即走出这种痛苦。 如果生活在世界上，你拒绝成为它的一部分，你将帮助他人摆脱这种混乱。 —— 不是将来，不是明天，而是现在。

Surely that is our problem. War is probably coming, more destructive, more appalling in its form. Surely we cannot prevent it, because the issues are much too strong and too close. But you and I can perceive the confusion and misery immediately, can we not? We must perceive them, and then we shall be in a position to awaken the same understanding of truth in another. In other words, can you be instantaneously free? - because that is the only way out of this misery. Perception can take place only in the present; but if you say, "I will do it tomorrow the wave of confusion overtakes you, and you are then always involved in confusion.

这当然是我们的问题。 战争可能即将到来，更具破坏性，形式更可怕。 我们当然无法阻止它，因为问题太严重，太接近。 但是你和我都能立即察觉到困惑和痛苦，不是吗？ 我们必须感知它们， 然后，我们将能够在别人身上唤醒对真理的同样理解。 换句话说，你能立即获得自由吗？ —— 因为这是摆脱这种痛苦的唯一出路。 感知只能发生在当下；但如果你说， “明天我会做的，混乱的浪潮压倒了你，然后你总是卷入混乱。

Now is it possible to come to that state when you yourself perceive the truth instantaneously and therefore put an end to confusion? I say that it is, and that it is the only possible way. I say it can be done and must be done, not based on supposition or belief. To bring about this extraordinary revolution - which is not the revolution to get rid of the capitalists and install another group - to bring about this wonderful transformation, which is the only true revolution, is the problem.

现在有没有可能达到那种状态 当你自己瞬间感知到真实，并因此结束混乱？ 我说是，这是唯一可能的办法。 我说这是可以做到的，而且必须做到，而不是基于假设或信念。 实现这场非凡的革命 —— 这不是摆脱资本家并建立另一个团体的革命 —— 要实现这种奇妙的转变，这是唯一真正的革命，是问题所在。

What is generally called revolution is merely the modification or the continuance of the right according to the ideas of the left. The left, after all, is the continuation of the right in a modified form. If the right is based on sensual values, the left is but a continuance of the same sensual values, different only in degree or expression. Therefore true revolution can take place only when you, the individual, become aware in your relationship to another.

一般所謂的革命，只不過是按照左派的思想對右派的修改或延續。 毕竟，左派是右派以修改形式延续的延续。 如果权利是基于感觉价值观， 左派只不过是相同的感觉价值的延续，只是在程度或表达上有所不同。 因此，真正的革命只有在你，个人，意识到你和另一个人的关系时，才能发生。

Surely what you are in your relationship to another, to your wife, your child, your boss, your neighbour, is society. Society by itself is non-existent. Society is what you and I, in our relationship, have created; it is the outward projection of all our own inward psychological states. So if you and I do not understand ourselves, merely transforming the outer, which is the projection of the inner, has no significance whatsoever; that is there can be no significant alteration or modification in society so long as I do not understand myself in relationship to you. Being confused in my relationship, I create a society which is the replica, the outward expression of what I am. This is an obvious fact, which we can discuss. We can discuss whether society, the outward expression, has produced me, or whether I have produced society.

当然，你和另一个人的关系中，与你的妻子、你的孩子、你的老板、你的邻居的关系，就是社会。 社会本身是不存在的。 社会是你和我，在我们的关系中，创造的； 它是我们自己所有内在心理状态的外在投射。 所以如果你和我不理解自己， 仅仅改变外在，即内在的投射，没有任何意义； 也就是说，社会不可能有重大的改变或修改 只要我不理解自己与你的关系。 在我的关系中感到困惑，我创造了一个社会，它是我的复制品，是我的外在表达。 这是一个显而易见的事实，我们可以讨论的东西。 我们可以讨论是社会，外在的表现，产生了我，还是我产生了社会。

Is it not, therefore, an obvious fact that what I am in my relationship to another creates society and that, without radically transforming myself, there can be no transformation of the essential function of society? When we look to a system for the transformation of society, we are merely evading the question, because a system cannot transform man; man always transforms the system, which history shows.

因此，这不是一个显而易见的事实吗 我在与另一个人的关系中创造了社会，并且， 不彻底改造自己，就没有社会本质功能的改造吗？ 当我们寻求一个社会转变的制度时，我们只是在回避这个问题， 因为一个系统不能改变人；人类总是在改变系统，历史表明了这一点。

Until I, in my relationship to you, understand myself I am the cause of chaos, misery, destruction, fear, brutality. Understanding myself is not a matter of time; I can understand myself at this very moment. If I say, "I shall understand myself tomorrow", I am bringing in chaos and misery, my action is destructive. The moment I say that I "shall" understand, I bring in the time element and so am already caught up in the wave of confusion and destruction.

直到我，在我与你的关系中，理解我自己，我是混乱、痛苦、破坏、恐惧、残暴的原因。 理解自己不是一个时间问题；此时此刻，我能理解自己。 如果我说，“我明天会理解自己”，我带来了混乱和痛苦，我的行为是破坏性的。 当我说我“应该”理解的那一刻，我带来了时间元素 所以我已经陷入了混乱和破坏的浪潮中。

Understanding is now, not tomorrow. Tomorrow is for the lazy mind, the sluggish mind, the mind that is not interested. When you are interested in something, you do it instantaneously, there is immediate understanding, immediate transformation. If you do not change now, you will never change, because the change that takes place tomorrow is merely a modification, it is not transformation. Transformation can only take place immediately; the revolution is now, not tomorrow.

理解是现在，而不是明天。 明天是懒惰的头脑，迟钝的头脑，不感兴趣的头脑。 当你对某件事感兴趣时，你会立即去做， 有立即的理解，立即的转变。 如果你现在不改变，你永远不会改变， 因為明天發生的變化僅僅是一種修改，它不是轉變。 转变只能立即发生；革命是现在，不是明天。

When that happens, you are completely without a problem, for then the self is not worried about itself; then you are beyond the wave of destruction.

当这种情况发生时，你完全没有问题， 因而，自我就不担心它自己了；那么你超越了毁灭的浪潮。

WHAT IS IT THAT most of us are seeking? What is it that each one of us wants? Especially in this restless world, where everybody is trying to find some kind of peace, some kind of happiness, a refuge, surely it is important to find out, isn't it?, what it is that we are trying to seek, what it is that we are trying to discover.

我们大多数人都在寻求什么？我们每个人都想要什么？ 尤其是在这个躁动不安的世界里， 每个人都试图找到某种和平，某种快乐，某个避难所， 当然，找出答案很重要，不是吗？ 我们试图寻找的是什么，我们试图发现的是什么。

Probably most of us are seeking some kind of happiness, some kind of peace; in a world that is ridden with turmoil, wars, contention, strife, we want a refuge where there can be some peace. I think that is what most of us want. So we pursue, go from one leader to another, from one religious organization to another, from one teacher to another.

可能我们大多数人都在寻求某种快乐，某种和平； 在一个充满动乱、战争、争斗、纷争的世界中，我们想要一个可以有一些和平的避难所。 我认为这是我们大多数人想要的。 因此，我们追求，从一个领袖到另一个领袖，从一个宗教组织到另一个宗教组织，从一个老师到另一个老师。

Now, is it that we are seeking happiness or is it that we are seeking gratification of some kind from which we hope to derive happiness? There is a difference between happiness and gratification. Can you seek happiness? Perhaps you can find gratification but surely you cannot find happiness.

现在，我们是在寻欢作乐吗？ 还是我们寻求某种满意，并希望从中收获快乐？ 快乐和满意是有区别的。你能寻求快乐吗？ 也许你能找到满足，但你肯定找不到快乐。

Happiness is derivative; it is a by-product of something else. So, before we give our minds and hearts to something which demands a great deal of earnestness, attention, thought, care, we must find out, must we not?, what it is that we are seeking; whether it is happiness, or gratification. I am afraid most of us are seeking gratification. We want to be gratified, we want to find a sense of fullness at the end of our search.

快乐是衍生的；它是其他东西的副产品。 所以，在我们把我们的头脑和心灵交给某个东西之前 需要大量的认真，关注，思想，关怀，我们必须找出答案，不是吗？ 我们在寻求什么；无论是快乐，还是满意。 恐怕我们大多数人都在寻求满意。 我们想要满足，我们想在探索结束时找到一种充实感。

After all, if one is seeking peace one can find it very easily. One can devote oneself blindly to some kind of cause, to an idea, and take shelter there. Surely that does not solve the problem. Mere isolation in an enclosing idea is not a release from conflict. So we must find, must we not?, what it is, inwardly, as well as outwardly, that each one of us wants.

畢竟，如果一個人正在尋求和平，他可以非常容易地找到它。 一个人可以盲目地投身于某种事业，一个想法，并在那里避难。 当然，这不能解决问题。 仅仅隔离在一个封闭的观念中并不是从冲突中解脱。 因此，我们必须找到，难道我们不应该吗？，我们每个人想要的，内在的和外在的。

If we are clear on that matter, then we don't have to go anywhere, to any teacher, to any church, to any organization. Therefore our difficulty is, to be clear in ourselves regarding our intention, is it not? Can we be clear? And does that clarity come through searching, through trying to find out what others say, from the highest teacher to the ordinary preacher in a church round the corner? Have you got to go to somebody to find out? Yet that is what we are doing, is it not?

如果我们清楚这件事，那么我们就不必去任何地方，去找任何老师，去任何教会，去任何组织。 因此，我们的困难在于，要明确自己的意图，不是吗？ 我们能说清楚吗？ 这种清晰度是否来自于搜索，通过试图找出别人说的话， 从最高的老师到拐角处教堂里的普通传道人？ 你一定要到别人那里去找吗？ 然而，这就是我们正在做的事情，不是吗？

We read innumerable books, we attend many meetings and discuss, we join various organizations - trying thereby to find a remedy to the conflict, to the miseries in our lives. Or, if we don't do all that, we think we have found; that is we say that a particular organization, a particular teacher, a particular book satisfies us; we have found everything we want in that; and we remain in that, crystallized and enclosed.

我们阅读无数的书籍，我们参加许多会议和讨论，我们加入各种组织 —— 试图为冲突和我们生活中的痛苦寻找一个补救的办法。 或者，我们不做所有这些，我们认为我们已经找到了； 也就是说，我们说，一个特定的组织，一个特定的老师，特定的书本使我们满意； 我们在其中找到了我们想要的一切； 我们就定在那儿，成为某种人物，固步自封。

Do we not seek, through all this confusion, something permanent, something lasting, something which we call real, God, truth, what you like - the name doesn't matter, the word is not the thing, surely. So don't let us be caught in words. Leave that to the professional lecturers.

难道我们不是在所有这些困惑中寻求永恒的、持久的东西吗？ 我们称之为‘真实’，‘上帝’，‘真理’，随你的喜好 —— 名字不重要，这个词不是那个东西，很明显的。 所以不要让我们陷入词语中。把它留给专业的讲师们。

There is a search for something permanent, is there not?, in most of us - something we can cling to, something which will give us assurance, a hope, a lasting enthusiasm, a lasting certainty, because in ourselves we are so uncertain. We do not know ourselves. We know a lot about facts, what the books have said; but we do not know for ourselves, we do not have a direct experience.

有一种对永恒之物的寻找，不是吗？ 在我们大多数人中 —— 我们可以依靠的东西， 某个能给我们保证、希望、持久的热情、持久的确定性的东西， 因为在我们自己身上，我们是如此不确定。我们不知道我们自己。 我们知道很多事实，知道书中说了什么； 但我们不知道我们自己，我们没有直接的体验。

And what is it that we call permanent? What is it that we are seeking, which will, or which we hope will give us permanency? Are we not seeking lasting happiness, lasting gratification, lasting certainty? We want something that will endure everlastingly, which will gratify us. If we strip ourselves of all the words and phrases, and actually look at it, this is what we want. We want permanent pleasure, permanent gratification - which we call truth, God or what you will.

我们称之为永久的是什么？ 我们正在寻求的是什么，哪些会，或哪一个希望能带给我们永久？ 难道我们不是在寻求持久的快乐、持久的满足、持久的确定性吗？ 我们想要一些将永远存在的东西，这将使我们满意。 如果我们剥离自己所有的单词和短语，并真正地看见它，这就是我们想要的。 我們想要永久的快樂，永久的滿足 —— 我們稱之為真理、上帝，或者你喜欢的名字。

Very well, we want pleasure. Perhaps that may be putting it very crudely, but that is actually what we want - knowledge that will give us pleasure, experience that will give us pleasure, a gratification that will not wither away by tomorrow. And we have experimented with various gratifications, and they have all faded away; and we hope now to find permanent gratification in reality, in God. Surely, that is what we are all seeking - the clever ones and the stupid ones, the theorist and the factual person who is striving after something. And is there permanent gratification? Is there something which will endure?

很好，我们想要快乐。 也许这可能说得很粗略，但这实际上是我们想要的。 —— 会给我们带来快乐的知识， 会给我们带来快乐的体验， 一种不会在明天枯萎的满足感。 我们尝试了各种满足，它们都消失了； 我们现在希望在现实中找到永久的满足，在上帝身上。 当然，这就是我们大家所寻求的。 —— 聪明的人和愚蠢的人，理论家和追求某个东西的真人。 有永久的满足吗？有什么东西会经久不衰吗？

Now, if you seek permanent gratification, calling it God, or truth, or what you will - the name does not matter - surely you must understand, must you not?, the thing you are seeking. When you say, "I am seeking permanent happiness" - God, or truth, or what you like - must you not also understand the thing that is searching, the searcher, the seeker?

现在，如果你寻求永久的满足，称它为上帝，或真理，或者随你怎么称呼 —— 名字并不重要 —— 你当然必须理解，不是吗？，你正在寻找的东西。 当你说，“我在寻求永久的快乐” —— 上帝，或真理，或者你喜欢的任何名称 —— 难道你不去理解正在搜索的东西，搜索者，寻求者吗？

Because there may be no such thing as permanent security, permanent happiness. Truth may be something entirely different; and I think it is utterly different from what you can see, conceive, formulate. Therefore, before we seek something permanent, is it not obviously necessary to understand the seeker?

因为可能没有永久的安全感，永久的快乐。 真理可能是完全不同的东西； 我认为这与你所看到的、构思的、制定的完全不同。 因此，在我们寻求永恒的东西之前，很显然，没有必要理解寻求者吗？

Is the seeker different from the thing he seeks? When you say, `'I am seeking happiness", is the seeker different from the object of his search? Is the thinker different from the thought? Are they not a joint phenomenon, rather than separate processes? Therefore it is essential, is it not?, to understand the seeker, before you try to find out what it is he is seeking.

寻求者与他所寻求的东西不同吗？ 当你说“我在寻求快乐”时，寻求者与他寻求的对象不同吗？ 思想家与思想不同吗？ 它们难道不是一个共同的现象，而不是单独的过程吗？ 因此，在你试图找出他在寻求什么之前，先理解寻求者， 这是必不可少的，不是吗？

So we have to come to the point when we ask ourselves, really earnestly and profoundly, if peace, happiness, reality, God, or what you will, can be given to us by someone else. Can this incessant search, this longing, give us that extraordinary sense of reality, that creative being, which comes when we really understand ourselves? Does self-knowledge come through search, through following someone else, through belonging to any particular organization, through reading books, and so on? After all, that is the main issue, is it not?,

因此，当我们真正认真而深刻地问自己时，我们必须直截了当， 如果和平，快乐，现实，上帝，随你怎么叫，可以被别人赐给我们。 这种不停的探索，这种渴望，能给我们那种非凡的真实感吗？ 那个有创造力的存在，当我们真正理解自己时会出现吗？ 自我认识是通过搜索，通过跟随别人， 通过属于任何特定组织，通过阅读书籍等等而得来的吗？ 毕竟，这是主要的问题，不是吗？

that so long as I do not understand myself, I have no basis for thought, and all my search will be in vain. I can escape into illusions, I can run away from contention, strife, struggle; I can worship another; I can look for my salvation through somebody else. But so long as I am ignorant of myself, so long as I am unaware of the total process of myself I have no basis for thought, for affection, for action.

只要我不理解自己，我就没有思想的基础，我所有的寻找都将是徒劳的。 我可以逃进幻想，我可以逃出争执、纷争、挣扎； 我可以崇拜另一个人；我可以通过别人来寻找我的救赎。 但只要我对自己一无所知， 只要我沒有意識到自己的整個過程，我就沒有思想、感情和行動的基礎。

But that is the last thing we want: to know ourselves. Surely that is the only foundation on which we can build. But, before we can build, before we can transform, before we can condemn or destroy, we must know that which we are.

但这是我们最不想看到的：认识我们自己。 当然，这是我们能够再接再厉的唯一基础。 但是，在我们能够建设之前，在我们能够改造之前，在我们能够谴责或摧毁之前， 我们必须知道我们是什么。

To go out seeking, changing teachers, gurus, practicing yoga, breathing, performing rituals, following Masters and all the rest of it, is utterly useless, is it not? It has no meaning, even though the very people whom we follow may say: "Study yourself", because what we are, the world is. If we are petty, jealous, vain, greedy - that is what we create about us, that is the society in which we live.

出去寻找，更换老师，上师，练习瑜伽，呼吸，举行仪式， 跟随大师和其余所有的一切，是完全没用的，不是吗？ 它没有任何意义，即使我们所追随的人可能会说：“学习你自己”， 因为我们是什么，世界就是什么。如果我们小气、嫉妒、虚荣、贪婪 —— 这就是我们创造的关于我们的东西，这就是我们所生活的社会。

It seems to me that before we set out on a journey to find reality, to find God, before we can act, before we can have any relationship with another, which is society, it is essential that we begin to understand ourselves first. I consider the earnest person to be one who is completely concerned with this, first, and not with how to arrive at a particular goal, because, if you and I do not understand ourselves, how can we, in action, bring about a transformation in society, in relationship, in anything that we do? And it does not mean, obviously, that self-knowledge is opposed to, or isolated from, relationship. It does not mean, obviously, emphasis on the individual, the me, as opposed to the mass, as opposed to another.

在我看来，在我们踏上寻找真实、寻找上帝的旅程之前， 在我们行动之前，在我们能与别人建立任何关系（也就是社会）之前， 我们必须首先开始理解我们自己。 我认为认真的人是完全关心这一点的人，首先， 而不是如何达到特定的目标， 因为，如果你和我不理解我们自己， 我们如何才能在行动中，在社会、关系和我们所做的任何事情中带来转变？ 显然，这并不意味着自我认识与关系相对立或隔离。 显然，这并不意味着强调个人，强调我，而不是大众，而不是别人。

Now without knowing yourself, without knowing your own way of thinking and why you think certain things, without knowing the background of your conditioning and why you have certain beliefs about art and religion, about your country and your neighbour and about yourself how can you think truly about anything? Without knowing your background, without knowing the substance of your thought and whence it comes - surely your search is utterly futile, your action has no meaning, has it? Whether you are an American or a Hindu or whatever your religion is has no meaning either.

现在不认识你自己， 不知道你自己的思维方式以及你为什么会想某些事情， 不知道你的条件反射的背景， 以及为什么你对艺术和宗教、 你的国家和你的邻居、以及你自己抱有一定的信念， 你怎么能真正思考任何东西？ 在不知道你的背景的情况下， 不知道你思想的实质以及它从何而来 —— 当然，你的搜索是完全徒劳的，你的行动没有任何意义，不是吗？ 无论你是美国人还是印度教徒，或者无论你的宗教是什么，都没有意义。

Before we can find out what the end purpose of life is, what it all means - wars, national antagonisms, conflicts, the whole mess - we must begin with ourselves, must we not? It sounds so simple, but it is extremely difficult. To follow oneself to see how one's thought operates, one has to be extraordinarily alert, so that as one begins to be more and more alert to the intricacies of one's own thinking and responses and feelings, one begins to have a greater awareness, not only of oneself but of another with whom one is in relationship. To know oneself is to study oneself in action, which is relationship.

在我们找出生命的最终目的是什么之前，这一切意味着什么 —— 战争，民族对立，冲突，整个混乱 —— 我们必须从自己开始，不是吗？ 这听起来很简单，但非常困难。 要跟随自己，看看自己的思想是如何运作的，一个人必须格外警觉， 因此，当一个人开始越来越警惕自己的思想、反应和感受的复杂性时， 一个人开始拥有一种更广的意识，不仅对自己，而且对与他有关的人。 认识自己就是在行动上研究自己，这就是关系。

The difficulty is that we are so impatient; we want to get on, we want to reach an end, and so we have neither the time nor the occasion to give ourselves the opportunity to study, to observe. Alternatively we have committed ourselves to various activities - to earning a livelihood, to rearing children - or have taken on certain responsibilities of various organizations; we have so committed ourselves in different ways that we have hardly any time for self-reflection, to observe, to study.

困难在于我们太不耐烦了； 我们想继续前进，我们想走到尽头， 因此，我们既没有时间也没有机会给自己学习、观察的机会。 或者，我们投身到各种活动 —— 谋生，抚养孩子 —— 或承担了各种组织的某些责任； 我们以不同的方式作出贡献 我们几乎没有时间进行内观，观察，研究。

So really the responsibility of the reaction depends on oneself not on another. The pursuit, all the world over, of gurus and their systems, reading the latest book on this and that, and so on, seems to me so utterly empty, so utterly futile, for you may wander all over the earth but you have to come back to yourself. And, as most of us are totally unaware of ourselves, it is extremely difficult to begin to see clearly the process of our thinking and feeling and acting.

因此，反应的责任实际上取决于自己而不是另一个人。 跑遍全球，去追求大师和他们的系统，阅读关于这个和那个的最新书籍，等等， 在我看来，是如此完全空虚，如此彻底徒劳， 因为你可能在地球上到处游荡，但你必须回到你自己身上。 而且，由于我们大多数人完全没有意识到我们自己， 要开始清楚地看到我们的思考、感受和行动的过程，是极其困难的。

The more you know yourself the more clarity there is. Self-knowledge has no end - you don't come to an achievement, you don't come to a conclusion. It is an endless river. As one studies it, as one goes into it more and more, one finds peace. Only when the mind is tranquil - through self-knowledge and not through imposed self-discipline - only then, in that tranquillity, in that silence, can reality come into being.

你越认识你自己，就越清晰。 自我认识是没有尽头的 —— 你不会取得成就，也不会得出结论。 这是一条无尽的河流。 當一個人研究它，當一個人越來越多地進入它時，他會找到和平。 只有当这颗头脑平静时 —— 通过自我认识而不是通过强加的自律 —— 只有这样，在那种宁静中，在那寂静中，现实才能产生。

It is only then that there can be bliss, that there can be creative action. And it seems to me that without this understanding, without this experience, merely to read books, to attend talks, to do propaganda, is so infantile - just an activity without much meaning; whereas if one is able to understand oneself, and thereby bring about that creative happiness, that experiencing of something that is not of the mind, then perhaps there can be a transformation in the immediate relationship about us and so in the world in which we live.

只有这样，才有至乐，才有创造性的行动。 在我看来，没有这种理解，没有这种体验， 仅仅看书，参加讲座，做宣传，都那么地幼稚 —— 不过是一项没有多大意义的活动； 然而，如果一个人能够理解自己，从而带来创造性的快乐， 体验不属于头脑的东西， 那么也许，在我们的直接关系中，可以发生转变 在我们生活的世界中也是如此。

THE PROBLEM THAT confronts most of us is whether the individual is merely the instrument of society or the end of society. Are you and I as individuals to be used, directed, educated, controlled, shaped to a certain pattern by society and government; or does society, the State, exist for the individual?

我们大多数人面临的问题是 无论个人仅仅是社会的工具还是社会的终结。 你和我， 被社会和政府使用、指导、教育、控制、被塑造成某种模式，是个人吗？ 或者说，社会，国家，是为了个人而存在的吗？

Is the individual the end of society; or is he merely a puppet to be taught, exploited, butchered as an instrument of war? That is the problem that is confronting most of us. That is the problem of the world; whether the individual is a mere instrument of society, a plaything of influences to be moulded; or whether society exists for the individual.

个人是社会的终结吗？ 还是他只是一个傀儡，被当作战争工具被教导、利用、屠杀？ 这是我们大多数人面临的问题。 这是世界的问题。 个人是否仅仅是社会的工具，一种需要被影响和塑造的玩物； 或者社会是否为个人而存在。

How are you going to find this out? It is a serious problem, isn't it? If the individual is merely an instrument of society, then society is much more important than the individual. If that is true, then we must give up individuality and work for society; our whole educational system must be entirely revolutionized and the individual turned into an instrument to be used and destroyed, liquidated, got rid of but if society exists for the individual, then the function of society is not to make him conform to any pattern but to give him the feel, the urge of freedom. So we have to find out which is false.

你怎么找出答案？这是一个严重的问题，不是吗？ 如果个人仅仅是社会的工具，那么社会就比个人重要得多。 如果这是真的，那么我们必须放弃个性，为社会工作； 我们的整个教育体系必须彻底革命 把个人变成被利用和销毁、清算、处理的工具 但是，如果社会是为个人而存在， 那么社会的功能不是让他符合任何模式 而是给他一种感觉，一种自由的冲动。 所以我们必须找出哪一个是假的。

How would you inquire into this problem? It is a vital problem, isn't it? It is not dependent on any ideology, either of the left or of the right; and if it is dependent on an ideology, then it is merely a matter of opinion. Ideas always breed enmity, confusion, conflict. If you depend on books of the left or of the right or on sacred books, then you depend on mere opinion, whether of Buddha, of Christ, of capitalism, communism or what you will. They are ideas, not truth.

你如何去调查这个问题？这是一个至关重要的问题，不是吗？ 它不依赖于任何意识形态，无论是左派还是右派； 如果它依赖于某种意识形态，那么它只是一个观点问题。 观念总是滋生敌意、困惑和冲突。 如果你依赖左派或右派的书或神圣的书， 那么你只依賴于观点，无论来自于佛陀、基督、資本主义、共產主義，還是你自己的。 它们是一大堆想法，而不是真理。

A fact can never be denied. Opinion about fact can be denied. If we can discover what the truth of the matter is, we shall be able to act independently of opinion. Is it not, therefore, necessary to discard what others have said? The opinion of the leftist or other leaders is the outcome of their conditioning, so if you depend for your discovery on what is found in books, you are merely bound by opinion. It is not a matter of knowledge.

事实永远不能被否认。关于事实的观点可以被否认。 如果我们能够发现事情的真相是什么，我们将能够独立于观点而行动。 因此，难道没有必要抛弃别人所说的话吗？ 左派或其他领导人的观点是他们条件反射的结果， 因此，如果你依靠书本中的东西去发现，你只是被观点所束缚。 它不是一个关于知识的问题。

How is one to discover the truth of this? On that we will act. To find the truth of this, there must be freedom from all propaganda, which means you are capable of looking at the problem independently of opinion. The whole task of education is to awaken the individual.

如何发现其中的真相？我们将就此采取行动。 要找到这一点的真相，必须摆脱一切宣传， 这意味着您有能力独立于观点而看待问题。 教育的全部任务是唤醒个人。

To see the truth of this, you will have to be very clear, which means you cannot depend on a leader. When you choose a leader you do so out of confusion, and so your leaders are also confused, and that is what is happening in the world. Therefore you cannot look to your leader for guidance or help.

要看到这一点的真相，你必须非常清楚，这意味着你不能依赖领导。 当你选择一位领导者时，你是出于困惑， 所以你们的领导人也感到困惑，这就是世界上正在发生的事情。 因此，你不能向你的领袖寻求指导或帮助。

A mind that wishes to understand a problem must not only understand the problem completely, wholly, but must be able to follow it swiftly, because the problem is never static. The problem is always new, whether it is a problem of starvation, a psychological problem, or any problem. Any crisis is always new; therefore, to understand it, a mind must always be fresh, clear, swift in its pursuit.

一个希望理解问题的头脑不仅必须彻底地、完全地理解， 还必须能够迅速跟进它，因为问题从来都不是静态的。 问题总是新的，无论是饥饿问题、心理问题还是任何问题。 任何危机总是新的； 因此，要理解它，在跟进中，一颗心必须始终保持新鲜、清晰、迅捷。

I think most of us realize the urgency of an inward revolution, which alone can bring about a radical transformation of the outer, of society. This is the problem with which I myself and all seriously-intentioned people are occupied. How to bring about a fundamental, a radical transformation in society, is our problem; and this transformation of the outer cannot take place without inner revolution. Since society is always static, any action, any reform which is accomplished without this inward revolution becomes equally static; so there is no hope without this constant inward revolution, because, without it, outer action becomes repetitive, habitual.

我想我们大多数人都意识到内在革命的紧迫性， 只有这样才能带来外在社会的根本转变。 这是我自己和所有认真的人都关注的问题。 如何实现社会的基础性、根本性转变，是我们的问题； 而这种外在的转变，离不开内在的革命。 由于社会总是静止的， 任何行动，任何改革，只要没有这种内在的革命，就变得同样静止不动； 所以没有这种不断的内在革命就没有希望， 因为，没有它，外在的行动就会变得重复化、习惯性。

The action of relationship between you and another, between you and me, is society; and that society becomes static, it has no life-giving quality, so long as there is not this constant inward revolution, a creative, psychological transformation; and it is because there is not this constant inward revolution that society is always becoming static, crystallized, and has therefore constantly to be broken up.

你和别人之间，你和我之间的关系，就是社会； 社会变得静止，它没有赋予生命的气质， 只要没有这种不断的内在革命，没有创造性的心理转变； 这是因为没有这种不断的内在革命 这个社会总是变得静态、固化，因此必须不断地被打破。

What is the relationship between yourself and the misery, the confusion, in and around you? Surely this confusion, this misery, did not come into being by itself. You and I have created it, not a capitalist nor a communist nor a fascist society, but you and I have created it in our relationship with each other. What you are within has been projected without, on to the world; what you are, what you think and what you feel, what you do in your everyday existence, is projected outwardly, and that constitutes the world.

你和你内在和周遭的痛苦、困惑之间是什么关系？ 当然，这种混乱，这种痛苦，并不是自己冒出来的。 是你和我创造了它，不是资本主义，也不是共产主义或法西斯社会， 而是你和我在彼此的关系中创造了它。 你的内在已经被投射到这个世界上； 你是什么，你的想法和你的感受，你在日常生活中的做法， 被投射到外部，构成了这个世界。

If we are miserable, confused, chaotic within, by projection that becomes the world, that becomes society, because the relationship between yourself and myself between myself and another is society - society is the product of our relationship - and if our relationship is confused, egocentric, narrow, limited, national, we project that and bring chaos into the world.

如果我们内心痛苦、困惑、混乱， 通过投射成为了这个世界，成为了这个社会， 因为你和我之间的关系，我和别人之间的关系，就是社会 —— 社会是我们关系的产物 —— 如果我们的关系是混乱的、以自我为中心的、狭隘的、有限的、民族的， 我们投射出那些，给世界带来了混乱。

What you are, the world is. So your problem is the world's problem. Surely, this is a simple and basic fact, is it not? In our relationship with the one or the many we seem somehow to overlook this point all the time. We want to bring about alteration through a system or through a revolution in ideas or values based on a system, forgetting that it is you and I who create society, who bring about confusion or order by the way in which we live. So we must begin near, that is we must concern ourselves with our daily existence, with our daily thoughts and feelings and actions which are revealed in the manner of earning our livelihood and in our relationship with ideas or beliefs. This is our daily existence, is it not?

你是什么，世界就是什么。所以你的问题就是世界的问题。 当然，这是一个简单而基本的事实，不是吗？ 在我们与一个人或许多人的关系中，我们似乎总是以某种方式忽略这一点。 我们希望通过系统来实现变革 或者通过基于制度的思想或价值观的革命， 却忘记了是你和我创造了社会，是我们的生活方式带来了混乱或秩序。 因此，我们必须从身边开始， 也就是说，我们必须关注我们的日常生活，关注我们日常的想法和感受。 关注在谋生方式，在我们的想法或信仰的关系中所揭示的行动。 这就是我们的每天生活，不是吗？

We are concerned with livelihood, getting jobs, earning money; we are concerned with the relationship with our family or with our neighbours, and we are concerned with ideas and with beliefs. Now, if you examine our occupation, it is fundamentally based on envy, it is not just a means of earning a livelihood.

我们关心生计，找工作，赚钱； 我们关心与家人或邻居的关系， 我们关心的是观念和信仰。 现在，如果你检查我们的职业，它从根本上是基于嫉妒，它不仅仅是一种谋生的手段。

Society is so constructed that it is a process of constant conflict, constant becoming; it is based on greed, on envy, envy of your superior; the clerk wanting to become the manager, which shows that he is not just concerned with earning a livelihood, a means of subsistence, but with acquiring position and prestige. This attitude naturally creates havoc in society, in relationship, but if you and I were only concerned with livelihood we should find out the right means of earning it, a means not based on envy.

社会是如此建构，以至于它是一个不断冲突，不断成为的过程； 它基于贪婪，基于嫉妒，嫉妒你的上司； 想成为经理的职员， 这表明他不仅关心生计、谋生手段， 还关心随之而来的地位和声望。 这种态度自然会在社会，在关系中造成破坏， 但如果你和我只关心生计 我们应该找出正确的赚钱方式，一种不基于嫉妒的手段。

Envy is one of the most destructive factors in relationship because envy indicates the desire for power, for position, and it ultimately leads to politics; both are closely related. The clerk, when he seeks to become a manager, becomes a factor in the creation of power-politics which produce war; so he is directly responsible for war.

嫉妒是关系中最具破坏性的因素之一 因为嫉妒表明对权力、地位的渴望，它最终导致政治； 两者密切相关。 当办事员试图成为经理时，他就成为了产生战争的权力政治的一个因子； 所以他对战争负有直接责任。

What is our relationship based on? The relationship between yourself and myself, between yourself and another - which is society - what is it based on? Surely not on love, though we talk about it. It is not based on love, because if there were love there would be order, there would be peace, happiness between you and me.

我们的关系基于什么？ 你和我之间的关系，你和别人之间的关系 —— 也就是社会 —— 它基于什么？ 当然不是基于爱，尽管我们谈论它。 它不是基于爱，因为如果有爱 你和我之间就会有秩序，有和平，快乐。

But in that relationship between you and me there is a great deal of ill will which assumes the form of respect. If we were both equal in thought, in feeling, there would be no respect, there would be no ill will, because we would be two individuals meeting, not as disciple and teacher, nor as the husband dominating the wife, nor as the wife dominating the husband. When there is ill will there is a desire to dominate which arouses jealousy, anger, passion, all of which in our relationship creates constant conflict from which we try to escape, and this produces further chaos, further misery.

但在你我之间的那段关系中 有很多恶意以受人尊敬的形式而出现。 如果我们在思想上、感情上是平等的，就不会有尊敬，就不会有恶意， 因为我们是作为两个人而见面， 不是作为徒弟和老师，也不是丈夫支配妻子，也不是妻子支配丈夫。 当有恶意时，就会有支配的欲望 这引起了嫉妒，愤怒，激情， 所有这些，都在我们的关系中制造出持续的冲突 我们试图逃离它，并产生进一步的混乱，进一步的痛苦。

Now as regards ideas which are part of our daily existence, beliefs and formulations, are they not distorting our minds? For what is stupidity? Stupidity is the giving of wrong values to those things which the mind creates, or to those things which the hands produce.

现在，观念，信仰和表达，作为我们日常生活的一部分， 它们不是扭曲了我们的头脑吗？ 因为，什么是愚蠢？ 愚蠢就是给头脑创造的那些东西赋予错误的价值， 或者，给手生产出的那些东西赋予错误的价值。

Most of our thoughts spring from the self-protective instinct, do they not? Our ideas, oh, so many of them, do they not receive the wrong significance, one which they have not in themselves? Therefore when we believe in any form, whether religious, economic or social, when we believe in God, in ideas, in a social system which separates man from man, in nationalism and so on, surely we are giving a wrong significance to belief which indicates stupidity, for belief divides people, doesn't unite people. So we see that by the way we live we can produce order or chaos, peace or conflict, happiness or misery.

我们的大部分想法都源于自我保护的本能，不是吗？ 我们的想法，哦，它们中的许多，难道它们没有得到错误的意义，一个它们本身不具有的意义吗？ 因此，当我们相信任何形式的信仰时，无论是宗教的、经济的还是社会的， 当我们相信上帝，相信观念，相信把人与人分开的社会制度，相信民族主义等等时， 当然，就表明了我们给愚蠢的信仰赋予了错误的意义， 因为信仰分裂人，不是团结人。 因此，我们看到，通过我们的生活方式，我们可以产生秩序或混乱，和平或冲突，快乐或痛苦。

So our problem, is it not?, is whether there can be a society which is static, and at the same time an individual in whom this constant revolution is taking place. That is, revolution in society must begin with the inner, psychological transformation of the individual. Most of us want to see a radical transformation in the social structure. That is the whole battle that is going on in the world - to bring about a social revolution through communistic or any other means.

所以我们的问题，不是吗？ 就是能不能有一个社会 它是静态的，同时也有正在发生这种不断革命的个人。 也就是说，社会的革命必须从个人的内在心理转变开始。 我们大多数人都希望看到社会结构发生根本性转变。 这就是世界上正在发生的整个战斗 —— 通过共产主义或任何其他手段实现社会革命。

Now if there is a social revolution, that is an action with regard to the outer structure of man, however radical that social revolution may be its very nature is static if there is no inward revolution of the individual, no psychological transformation. Therefore to bring about a society that is not repetitive, nor static, not disintegrating, a society that is constantly alive, it is imperative that there should be a revolution in the psychological structure of the individual, for without inward, psychological revolution, mere transformation of the outer has very little significance. That is society is always becoming crystallized, static, and is therefore always disintegrating. However much and however wisely legislation may be promulgated, society is always in the process of decay because revolution must take place within, not merely outwardly. I think it is important to understand this and not slur over it.

现在，如果有一场社会革命，那就是关于人的外在结构的行动， 无论社会革命多么激进，其本质都是静态的。 如果没有个人的内在革命，就没有心理的转变。 因此，要建立一个不重复、非静态、不解体的社会， 一个不断生机勃勃的社会， 当务之急是个人的心理结构应该发生革命， 因为没有内在的心理革命，单纯的外在转变就没有什么意义。 也就是说，社会总是在变得晶体化、静态化，因此总是在崩塌。 无论颁布多少和多么明智的立法， 社会总是处于衰败的过程中，因为革命必须发生在内部，而不仅仅是外部。 我认为重要的是要理解这一点，而不是诽谤它。

Outward action, when accomplished, is over, is static; if the relationship between individuals, which is society, is not the outcome of inward revolution, then the social structure, being static, absorbs the individual and therefore makes him equally static, repetitive. Realizing this, realizing the extraordinary significance of this fact, there can be no question of agreement or disagreement. It is a fact that society is always crystallizing and absorbing the individual and that constant, creative revolution can only be in the individual, not in society, not in the outer. That is creative revolution can take place only in individual relationship, which is society.

外在的行动，当完成时，就结束了，是静态的； 如果个人之间的关系，即社会，不是内在革命的产物， 那么，社会的结构是静态的，吸收着个人，因此使他同样变得静态，机械化。 意识到这一点，意识到这一事实的非凡意义， 这不是同意或不同意的问题。 这是一个事实，社会总是在结晶和吸收个人 这种不断的、创造性的革命只能在个人身上发生，而不能发生在社会中，在外面。 也就是说，创造性的革命只能发生在个人的关系中，也就是社会中。

We see how the structure of the present society in India, in Europe, in America, in every part of the world, is rapidly disintegrating; and we know it within our own lives. We can observe it as we go down the streets. We do not need great historians to tell us the fact that our society is crumbling; and there must be new architects, new builders, to create a new society. The structure must be built on a new foundation, on newly discovered facts and values. Such architects do not yet exist.

我们看到当今社会的结构 在印度，在欧洲，在美国，在世界各地，正在迅速瓦解； 我们在自己的生活中知道这一点。 我们可以在街上看到它。 我们不需要伟大的历史学家告诉我们，我们的社会正在崩溃； 必须有新的建筑师，新的建设者，来创造一个新的社会。 这个结构必须建立在新的基础上，建立在新发现的事实和价值之上。 这样的建筑师尚不存在。

There are no builders, none who, observing, becoming aware of the fact that the structure is collapsing, are transforming themselves into architects. That is our problem. We see society crumbling, disintegrating; and it is we, you and I, who have to be the architects. You and I have to rediscover the values and build on a more fundamental, lasting foundation; because if we look to the professional architects, the political and religious builders, we shall be precisely in the same position as before.

还没有这种建设者，这种观察，意识到这个事实： 社会结构正在崩溃，在转变他们自己为建筑师。 这就是我们的问题。 我们看到社会崩溃、瓦解； 他们就是我们，你和我，必须成为建筑师。 你和我必须重新发现价值，并建立在更根本、更持久的基础上； 因为如果我们期盼专业的建筑师，政治和宗教建设者， 我们将完全处于与以前相同的位置。

Because you and I are not creative, we have reduced society to this chaos, so you and I have to be creative because the problem is urgent; you and I must be aware of the causes of the collapse of society and create a new structure based not on mere imitation but on our creative understanding. Now this implies, does it not?, negative thinking. Negative thinking is the highest form of understanding.

因为你我都没有创造力，我们把社会沦为这种混乱， 所以你和我必须有创造力，因为问题很紧迫； 你我必须意识到社会崩溃的原因 并创建一个新的结构，不是基于单纯的模仿，而是基于我们的创造性理解。 现在这意味着，不是吗？，消极的思考。 消极的思考是理解的最高形式。

That is in order to understand what is creative thinking, we must approach the problem negatively, because a positive approach to the problem - which is that you and I must become creative in order to build a new structure of society - will be imitative. To understand that which is crumbling, we must investigate it, examine it negatively - not with a positive system, a positive formula, a positive conclusion.

也就是说，为了理解什么是创造性思维，我们必须被动地对待问题， 因为对问题采取积极的态度 —— 那就是你和我必须变得有创造力，才能建立一个新的社会结构 —— 将会是模仿性的。 要理解正在崩溃的东西，我们必须调查它，被动地检查它 —— 而不是利用积极的系统，积极的公式，积极的结论。

Why is society crumbling, collapsing, as it surely is? One of the fundamental reasons is that the individual, you, has ceased to be creative. I will explain what I mean. You and I have become imitative, we are copying, outwardly and inwardly. Outwardly, when learning a technique, when communicating with each other on the verbal level, naturally there must be some imitation, copy. I copy words. To become an engineer, I must first learn the technique, then use the technique to build a bridge. There must be a certain amount of imitation, copying, in outward technique, but when there is inward, psychological imitation surely we cease to be creative.

为什么社会正在崩溃，崩溃，正如它确实如此？ 其中一个根本原因是个人，是你，已经不再有创造力了。 我将解释我的意思。 你和我变得模仿，我们在复制，在外在和内在。 从表面上看，当学习一种技术时，在语言层面上相互交流时， 自然肯定有一些模仿、抄袭。我抄写字词。 要成为一名工程师，我必须先学习技术，然后用技术搭建桥梁。 必须有一定的模仿、复制，在外在的技术上， 但是，当有内在的心理模仿时，我们肯定不再具有创造力。

Our education, our social structure, our so-called religious life, are all based on imitation; that is I fit into a particular social or religious formula. I have ceased to be a real individual; psychologically, I have become a mere repetitive machine with certain conditioned responses, whether those of the Hindu, the Christian, the Buddhist, the German or the Englishman. Our responses are conditioned according to the pattern of society, whether it is eastern or western, religious or materialistic. So one of the fundamental causes of the disintegration of society is imitation, and one of the disintegrating factors is the leader, whose very essence is imitation.

我们的教育，我们的社会结构，我们所谓的宗教生命，都是建立在模仿的基础上； 也就是说，我适合特定的社会或宗教公式。 我已经不再是一个真正的个体； 在心理上，我变成了一个纯粹的重复机器，有一定的条件反应， 无论是印度教徒、基督教徒、佛教徒、德国人还是英国人。 我们的反应取决于社会模式， 无论是东方的还是西方的，宗教的还是物质上的。 所以社会解体的根本原因之一就是模仿， 而瓦解的因素之一是这位领导者，其本质就是模范、模具。

In order to understand the nature of disintegrating society is it not important to inquire whether you and I, the individual, can be creative? We can see that when there is imitation there must be disintegration; when there is authority there must be copying. And since our whole mental, psychological make-up is based on authority, there must be freedom from authority, to be creative.

为了理解这个正在崩溃的社会本质 询问你和我这个人是否可以发挥创造力，难道不重要吗？ 我们能够看到，有模仿就必有瓦解； 当有权威时，必定有复制。 由于我们的整个心理构成都是基于权威的， 必须有摆脱权威的自由，才能有创造力。

Have you not noticed that in moments of creativeness, those rather happy moments of vital interest, there is no sense of repetition, no sense of copying? Such moments are always new, fresh, creative, happy. So we see that one of the fundamental causes of the disintegration of society is copying, which is the worship of authority.

难道你没有注意到，在创造性的时刻，那些至关重要的快乐时刻， 没有重复感，没有复制感？ 这样的时刻总是新的，新鲜的，创造性的，快乐的。 所以我们看到，社会解体的根本原因之一是复制， 也就是对权威的崇拜。

THE PROBLEMS OF the world are so colossal, so very complex, that to understand and so to resolve them one must approach them in a very simple and direct manner; and simplicity, directness, do not depend on outward circumstances nor on our particular prejudices and moods.

世界的问题是如此巨大，如此复杂， 要理解并解决它们，就必须以非常简单和直接的方式接近它们； 简单，直接，不取决于外在环境，也不取决于我们特定的偏见和心情。

As I was pointing out, the solution is not to be found through conferences, blueprints, or through the substitution of new leaders for old, and so on, The solution obviously lies in the creator of that problem, in the creator of the mischief, of the hate and of the enormous misunderstanding that exists between human beings, The creator of this mischief, the creator of these problems, is the individual, you and I, not the world as we think of it.

正如我所指出的， 解决方案不是通过会议、蓝图、 或者通过用新领导人代替旧领导人，等等， 解决方案显然在于这位问题的创造者， 这位灾难、仇恨和在人类之间造成巨大误解的创造者， 这位灾难的创造者，这些问题的创造者， 是个人，是你和我，而不是我们所想的世界。

The world is your relationship with another. The world is not something separate from you and me; the world, society, is the relationship that we establish or seek to establish between each other.

世界是你和别人的关系。 世界不是与你我分开的东西； 世界，社会，是我们彼此之间建立或寻求建立的关系。

So you and I are the problem, and not the world, because the world is the projection of ourselves and to understand the world we must understand ourselves. That world is not separate from us; we are the world, and our problems are the world's problems. This cannot be repeated too often, because we are so sluggish in our mentality that we think the world's problems are not our business, that they have to be resolved by the United Nations or by substituting new leaders for the old. It is a very dull mentality that thinks like that, because we are responsible for this frightful misery and confusion in the world, this ever-impending war.

所以你和我是这个问题，而不是这个世界， 因为这个世界是我们自己的投射，要理解世界，我们必须理解我们自己。 这个世界与我们并不分离；我们就是世界，我们的问题就是世界的问题。 这简直不能再重复了， 因为我们的心态太迟钝了，我们认为世界上的问题不关我们的事， 这些问题必须由联合国解决，或者用新领导人代替旧领导人。 这么想，就是一种非常沉闷的心态， 因为我们要为世界上这种可怕的痛苦和混乱负责，这场迫在眉睫的战争。

To transform the world, we must begin with ourselves; and what is important in beginning with ourselves is the intention. The intention must be to understand ourselves and not to leave it to others to transform themselves or to bring about a modified change through revolution, either of the left or of the right. It is important to understand that this is our responsibility, yours and mine; because, however small may be the world we live in, if we can transform ourselves, bring about a radically different point of view in our daily existence, then perhaps we shall affect the world at large, the extended relationship with others.

要改变世界，我们必须从我们自己开始； 从我们自己开始，重点是意图。 意图必须是理解我们自己 而不是让别人来改变我们自己 或者通过革命带来转变的改革， 要么是左派的，要么是右派的。 重要的是理解，这是我们的责任，你的和我的； 因为，无论我们生活的世界多么渺小， 如果我们能改变我们自己，在我们的日常生活中带来一种完全不同的观点， 那么也许我们将影响整个世界，扩展与他人的关系。

As I said, we are going to try and find out the process of understanding ourselves, which is not an isolating process. It is not withdrawal from the world, because you cannot live in isolation. To be is to be related, and there is no such thing as living in isolation. It is the lack of right relationship that brings about conflicts, misery and strife; however small our world may be, if we can transform our relationship in that narrow world, it will be like a wave extending outward all the time. I think it is important to see that point, that the world is our relationship, however narrow; and if we can bring a transformation there, not a superficial but a radical transformation, then we shall begin actively to transform the world.

正如我所说， 我们将尝试找出理解我们自己的过程，它不是一个隔离的过程。 它不是退出世界，因为你无法生活在隔离中。 存在就是关联，没有所谓的隔离生活。 正是缺乏正确的关系，引发出冲突、苦难和纷争； 无论我们的世界多么渺小，如果我们能在那个狭窄的世界中改变我们的关系， 它就像一个波浪一直向外延伸。 我认为重要的是要看到这一点，即世界是我们的关系，无论多么狭窄； 如果我们能在那里带来转变，不是肤浅的，而是彻底的转变， 然后，我们将开始积极地转变这个世界。

Real revolution is not according to any particular pattern, either of the left or of the right, but it is a revolution of values, a revolution from sensate values to the values that are not sensate or created by environmental influences. To find these true values which will bring about a radical revolution, a transformation or a regeneration, it is essential to understand oneself.

真正的革命不是按照任何特定的模式，无论是左派还是右派的， 而是一场价值观的革命， 一场从感觉价值观到非感觉或不受环境影响的价值观的革命。 找到这些真正的价值，将带来一场彻底的革命、转变或一种新生， 理解自己，至关重要。

Self-knowledge is the beginning of wisdom, and therefore the beginning of transformation or regeneration. To understand oneself there must be the intention to understand - and that is where our difficulty comes in. Although most of us are discontented, we desire to bring about a sudden change, our discontent is canalized merely to achieve a certain result; being discontented, we either seek a different job or merely succumb to environment. Discontent, instead of setting us aflame, causing us to question life, the whole process of existence, is canalized, and thereby we become mediocre, losing that drive, that intensity to find out the whole significance of existence.

自我认识是智慧的开始，因此也是转变或新生的开始。 要理解自己，就必须有理解的意图 —— 这就是我们的困难所在。 雖然我們大多數人都感到不滿，我們渴望带来一场突然的改变， 只得到一定的效果之后，我們的不满就被运化； 由于不满，我们要么寻找不同的工作，要么只是屈服于环境。 不满，非但没有点燃我们去质疑生活，质疑存在的整个过程，反而被轻易地运化了， 因此，我们变得平庸，失去了那种动力，那种发现存在全部意义的强度。

Therefore it is important to discover these things for ourselves, because self-knowledge cannot be given to us by another, it is not to be found through any book. We must discover, and to discover there must be the intention, the search, the inquiry. So long as that intention to find out, to inquire deeply, is weak or does not exist, mere assertion or a casual wish to find out about oneself is of very little significance.

因此，要发现这些东西，这对我们自己很重要， 因为自我认识不能由别人给予我们，所以它不能通过任何一本书找到。 我们必须发现，要发现，必须有意图、寻找、探究。 只要这种发现、深入探究的意图，是微弱的或不存在的， 单纯的断言或偶然的了解自己的愿望是没有多大意义的。

Thus the transformation of the world is brought about by the transformation of oneself, because the self is the product and a part of the total process of human existence. To transform oneself, self-knowledge is essential; without knowing what you are, there is no basis for right thought, and without knowing yourself there cannot be transformation, One must know oneself as one is, not as one wishes to be which is merely an ideal and therefore fictitious, unreal; it is only that which is that can be transformed, not that which you wish to be.

因此，世界的转变是由自我的转变带来的， 因为这个自我是人类生存全过程的产物和其中的一部分。 要改变自己，自我认识是必不可少的； 不知道你是什么， 就没有正确思考的基础，不认识自己就不可能有转变， 一个人必须认识自己， 不是一个人希望成为某个人物，那只是一个理想，因而是虚构的，不真实的； 只存在这个可转变的，而没有你那个想成为的。

To know oneself as one is requires an extraordinary alertness of mind, because what is is constantly undergoing transformation, change, and to follow it swiftly the mind must not be tethered to any particular dogma or belief, to any particular pattern of action. If you would follow anything it is no good being tethered. To know yourself, there must be the awareness, the alertness of mind in which there is freedom from all beliefs, from all idealization because beliefs and ideals only give you a colour, perverting true perception.

要认识自己，需要非凡的警觉性， 因为‘什么是’正在不断经历转变、变化，并迅速地跟随 这颗头脑绝不能被束缚于任何特定的教条或信仰，任何特定的行动模式。 如果你跟随任何东西，那么被束缚是不好的。 要認識你自己，必须意识，头脑的这种警觉。 其中摆脱了所有的信念，摆脱掉所有的理想 因为信念和理想只会给你一种色彩，歪曲了真实的感知。

If you want to know what you are you cannot imagine or have belief in something which you are not. If I am greedy, envious, violent, merely having an ideal of non-violence, of non-greed, is of little value. But to know that one is greedy or violent, to know and understand it, requires an extraordinary perception, does it not? It demands honesty, clarity of thought, whereas to pursue an ideal away from what is is an escape; it prevents you from discovering and acting directly upon what you are.

如果你想知道你是什么，你就不能想象或相信你不是的东西。 如果我贪婪、嫉妒、暴力，仅仅拥抱非暴力、不贪婪的理想，是没有价值的。 但是要知道一个人是贪婪的或暴力的，要知道和理解它， 需要非凡的感知，不是吗？ 它要求诚实、清晰的思想，而追求远离现实的理想是一种逃避； 它阻止你发现并直接采取行动。

The understanding of what you are, whatever it be - ugly or beautiful, wicked or mischievous - the understanding of what you are, without distortion, is the beginning of virtue. Virtue is essential, for it gives freedom. It is only in virtue that you can discover, that you can live - not in the cultivation of a virtue, which merely brings about respectability, not understanding and freedom.

理解你是什么，不管它是什么 —— 丑陋或美丽，邪恶或灾祸 —— 理解‘什么是你’，不扭曲，就是美德的开始。 美德是必不可少的，因为它给人自由。 只有在美德中，你才能发现，你才能生活 —— 不是培养一种美德，那样只会带来体面，而不是理解和自由。

There is a difference between being virtuous and becoming virtuous. Being virtuous comes through the understanding of what is, whereas becoming virtuous is postponement, the covering up of what is with what you would like to be. Therefore in becoming virtuous you are avoiding action directly upon what is. This process of avoiding what is through the cultivation of the ideal is considered virtuous; but if you look at it closely and directly you will see that it is nothing of the kind. It is merely a postponement of coming face to face with what is.

美德和变得有美德，两者是有区别的。 美德来自于对‘什么是’的理解， 而变得有美德，是推迟，用你想成为的东西掩盖‘什么是’。 因此，在成为美德的过程中，你避免直接对‘什么是’采取行动。 这种通过培养理想来避免的过程被认为是有美德的； 但如果你仔细和直接地观察它，你会发现它不是那种东西。 它只是在推迟与‘什么是’的会面。

Virtue is not the becoming of what is not; virtue is the understanding of what is and therefore the freedom from what is. Virtue is essential in a society that is rapidly disintegrating. In order to create a new world, a new structure away from the old, there must be freedom to discover; and to be free, there must be virtue, for without virtue there is no freedom. Can the immoral man who is striving to become virtuous ever know virtue? The man who is not moral can never be free, and therefore he can never find out what reality is. Reality can be found only in understanding what is; and to understand what is, there must be freedom, freedom from the fear of what is.

美德不是‘成为不是’的东西； 美德是对什么是的理解，因而从‘什么是’中解脱出来的自由。 在一个正在迅速瓦解的社会中，美德是必不可少的。 为了创造一个新世界，一个远离旧世界的新结构，必须有发现的自由； 要获得自由，就必须有美德，因为没有美德就没有自由。 努力成为有德行的不道德的人，能知道美德吗？ 不道德的人永远不可能是自由的，因此他永远无法发现现实是什么。 现实只有在理解‘什么是’中才能找到； 要理解什么是，就必须有自由，免于对‘什么是’的恐惧的自由。

To understand that process there must be the intention to know what is, to follow every thought, feeling and action; and to understand what is is extremely difficult, because what is is never still, never static, it is always in movement. The what is is what you are, not what you would like to be; it is not the ideal, because the ideal is fictitious, but it is actually what you are doing, thinking and feeling from moment to moment.

要理解这个过程 必须有意图去知道‘什么是’，跟随每一个思想、感觉和行动； 而要理解‘什么是’，是极其困难的， 因为‘什么是’永远不会停止，永远不是静态的，它总是在动。 这个‘什么是’，就是‘你是什么’，而不是你想成为什么； 它不是理想，因为理想是虚构的， 它实际上就是你每时每刻在做的、在思考和感受的。

What is is the actual, and to understand the actual requires awareness, a very alert, swift mind. But if we begin to condemn what is, if we begin to blame or resist it, then we shall not understand its movement. If I want to understand somebody, I cannot condemn him: I must observe, study him. I must love the very thing I am studying. If you want to understand a child, you must love and not condemn him. You must play with him, watch his movements, his idiosyncrasies, his ways of behaviour; but if you merely condemn, resist or blame him, there is no comprehension of the child. Similarly, to understand what is, one must observe what one thinks, feels and does from moment to moment. That is the actual. Any other action, any ideal or ideological action, is not the actual; it is merely a wish, a fictitious desire to be something other than what is.

‘什么是’就是这个真实，要理解真实，需要意识到，一个非常警觉、敏捷的头脑。 但是，如果我们开始谴责什么是，如果我们开始责备或抵制它，那么我们将无法理解它的运动。 如果我想理解某个人，我不能谴责他： 我必须观察，研究他。我必须热爱我正在学习的东西。 如果你想理解一个孩子，你必须爱他而不是谴责他。 你必须和他一起玩，观察他的动作，他的特质，他的行为方式； 但是，如果你只是谴责、抗拒或责备他，就没有对孩子的理解。 同样，要理解‘什么是’，一个人必须观察自己每时每刻的想法、感受和行为。 这就是真实。任何其他行动，任何理想或意识形态的行动，都不是真实的； 它只是一個願望，一個虛構的渴望，想要成为与現在不同的東西。

To understand what is requires a state of mind in which there is no identification or condemnation, which means a mind that is alert and yet passive. We are in that state when we really desire to understand something; when the intensity of interest is there, that state of mind comes into being. When one is interested in understanding what is, the actual state of the mind, one does not need to force, discipline, or control it; on the contrary, there is passive alertness, watchfulness. This state of awareness comes when there is interest, the intention to understand.

要理解‘什么是’ 需要一种没有认同或谴责的心态， 这意味着一个警觉但被动的头脑。 当我们真正渴望理解某事时，我们处于这种状态； 当兴趣的强度存在时，这种心态就会产生。 当一个人有兴趣理解什么是，这颗头脑的真实状态时， 一个人不需要强迫、管教或控制它； 相反，有被动的警觉，警惕。 这种意识状态，在有兴趣，有意图去理解的时候就会出现。

The fundamental understanding of oneself does not come through knowledge or through the accumulation of experiences, which is merely the cultivation of memory. The understanding of oneself is from moment to moment; if we merely accumulate knowledge of the self, that very knowledge prevents further understanding, because accumulated knowledge and experience becomes the centre through which thought focuses and has its being. The world is not different from us and our activities because it is what we are which creates the problems of the world; the difficulty with the majority of us is that we do not know ourselves directly, but seek a system, a method, a means of operation by which to solve the many human problems.

对自己进行根本上的理解 不是通过知识或体验的积累而来的， 那只不过是记忆的培养。 对自己的理解是时时刻刻的； 如果我们只是积累自我的知识，那么正是这种知识阻碍了进一步的理解， 因为积累的知识和体验 成为了思想汇聚和存活的中心。 这个世界与我们和我们的活动没有什么不同 因为正是‘我们是什么’创造了世界的问题； 我们大多数人的困难在于我们不去直接地认识我们自己， 而是寻求一种系统，一种方法，一种操作手段来解决许多人类问题。

Now is there a means, a system, of knowing oneself? Any clever person, any philosopher, can invent a system, a method; but surely the following of a system will merely produce a result created by that system, will it not? If I follow a particular method of knowing myself, then I shall have the result which that system necessitates; but the result will obviously not be the understanding of myself. That is by following a method, a system, a means through which to know myself, I shape my thinking, my activities, according to a pattern; but the following of a pattern is not the understanding of oneself.

现在有没有一个认识自己的方法，系统？ 任何聪明的人，任何哲学家，都可以发明一个系统，一种方法； 但是，可以肯定的是，遵循一个系统只会产生由该系统创造的结果，不是吗？ 如果我遵循一种特定的方法来认识自己， 那么我将得到该系统所需的结果； 但结果显然不会是对自己的理解。 即遵循一种方法，一种系统，一种手段 通过它来认识我自己，我根据一种模式塑造我的思维，我的活动； 但遵循一种模式并不是对自己的理解。

Therefore there is no method for self-knowledge. Seeking a method invariably implies the desire to attain some result - and that is what we all want. We follow authority - if not that of a person, then of a system, of an ideology - because we want a result which will be satisfactory, which will give us security.

因此，不存在自我认识的方法。 寻求一种方法总是意味着获得某种结果的愿望 —— 这是我们所有人都想要的。 我们遵循权威 —— 如果不是一个人的权威，那么是一种制度的权威，一种意识形态的权威 —— 因为我们想要一个令人满意的结果，这将给我们带来安全感。

We really do not want to understand ourselves, our impulses and reactions, the whole process of our thinking, the conscious as well as the unconscious; we would rather pursue a system which assures us of a result. But the pursuit of a system is invariably the outcome of our desire for security, for certainty, and the result is obviously not the understanding of oneself. When we follow a method, we must have authorities - the teacher, the guru, the saviour, the Master - who will guarantee us what we desire; and surely that is not the way to self-knowledge.

我们真的不想理解我们自己、我们的冲动和反应、我们思考的整个过程，在有意识和无意识层； 我们宁愿追求一种能够保证我们结果的制度。 但是，对制度的追求总是出于我们对安全、确定性的欲望， 而这种结果显然不是对自己的理解。 当我们跟随一种方法时，我们必须有权威 —— 老師、上師、救主、師父 —— 那位能保证我们所想要的； 当然，这不是自我认识的方式。

Authority prevents the understanding of oneself, does it not? Under the shelter of an authority, a guide, you may have temporarily a sense of security, a sense of well-being, but that is not the understanding of the total process of oneself. Authority in its very nature prevents the full awareness of oneself and therefore ultimately destroys freedom; in freedom alone can there be creativeness. There can be creativeness only through self-knowledge.

权威阻止了对自我的理解，不是吗？ 在权威、向导的庇护下，你可能暂时拥有安全感、舒适感， 但那不是对自己全过程的理解。 权威的本质阻止了对自我的充分认识 因此最终摧毁了自由；唯有自由才能有创造力。 只有通过自我认识，才能有创造力。

Most of us are not creative; we are repetitive machines, mere gramophone records playing over and over again certain songs of experience, certain conclusions and memories, either our own or those of another. Such repetition is not creative being - but it is what we want. Because we want to be inwardly secure, we are constantly seeking methods and means for this security, and thereby we create authority, the worship of another, which destroys comprehension, that spontaneous tranquillity of mind in which alone there can be a state of creativeness.

我们大多数人都没有创造力； 我们是重复的机器， 仅仅是留声机唱片，一遍又一遍地播放某些体验的歌曲，某些结论和记忆， 不管是我们自己的，还是别人的。 这种重复不是创造性的生命 —— 它却是我们想要的。 因为我们想要内在的安全，所以我们不断寻求这种安全的方法和手段， 因此，我们创造了权威，对别人的崇拜，也就摧毁了理解， 那种自发的宁静的头脑，只有在其中，才能有一种创造性的状态。

Surely our difficulty is that most of us have lost this sense of creativeness. To be creative does not mean that we must paint pictures or write poems and become famous. That is not creativeness - it is merely the capacity to express an idea, which the public applauds or disregards. Capacity and creativeness should not be confused. Capacity is not creativeness. Creativeness is quite a different state of being, is it not?

当然，我们的困难在于我们大多数人都失去了这种创造力。 要有创造力，并不意味着我们必须画画或写诗，并成名。 这不是创造性 —— 它只是表达一个想法的能力，公众对此表示赞赏或忽视。 不应该混淆能力和创造力。能力不是创造力。 创造力是一种完全不同的存在状态，不是吗？

It is a state in which the self is absent, in which the mind is no longer a focus of our experiences, our ambitions, our pursuits and our desires. Creativeness is not a continuous state, it is new from moment to moment, it is a movement in which there is not the `me', the `mine', in which the thought is not focused on any particular experience, ambition, achievement, purpose and motive. It is only when the self is not that there is creativeness - that state of being in which alone there can be reality, the creator of all things. But that state cannot be conceived or imagined, it cannot be formulated or copied, it cannot be attained through any system, through any philosophy, through any discipline; on the contrary, it comes into being only through understanding the total process of oneself.

它是一种自我缺席的状态， 在这种状态中，头脑不再是我们体验、野心、追求和欲望的焦点。 创造力不是一种延续性的状态，它每时每刻都在更新， 这是一个没有“我”的运动，没有“我的”， 其中的思想不集中在任何特定的经历、抱负、成就、目的和动机上。 只有当自我不在的时候，才有创造力 —— 这种生命状态，唯有在这种状态中，才有真实，那万物的创造者。 但这种状态不能被设想或想象，它不能被制定或复制， 它不能通过任何制度、任何哲学、任何学科来实现； 相反，只有通过理解自己的整个过程，它才能到来。

The understanding of oneself is not a result, a culmination; it is seeing oneself from moment to moment in the mirror of relationship - one's relationship to property, to things, to people and to ideas. But we find it difficult to be alert, to be aware, and we prefer to dull our minds by following a method, by accepting authorities, superstitions and gratifying theories; so our minds become weary, exhausted and insensitive. Such a mind cannot be in a state of creativeness.

对自己的理解不是一个结果，一个顶点； 它是在关系的镜子中时时刻刻看到自己 —— 一个人与财产、与事物、与人、与想法的关系。 但是我们发现很难保持警觉，很难处于意识中， 我们宁愿通过遵循一种方法，通过接受权威、迷信和令人满意的理论来使我们的头脑变得迟钝； 因此，我们的头脑变得疲倦、疲惫和麻木不仁。 这样的头脑不可能处在创造性的状态。

That state of creativeness comes only when the self, which is the process of recognition and accumulation, ceases to be; because, after all, consciousness as the `me' is the centre of recognition, and recognition is merely the process of the accumulation of experience. But we are all afraid to be nothing, because we all want to be something. The little man wants to be a big man, the unvirtuous wants to be virtuous, the weak and obscure crave power, position and authority. This is the incessant activity of the mind. Such a mind cannot be quiet and therefore can never understand the state of creativeness.

只有当自我，也就是这种认识和积累的过程，不再存在时，这种创造性的状态才会到来； 因为，毕竟，作为“我”的这个意识，是认识的中心， 而认识只是体验积累的过程。 但我们都害怕处于什么都不是的状态，因为我们都想成为某种人物。 小人想做大人，不贤者想有德行， 弱者和默默无闻的人渴望权力、地位和权威。 这就是头脑无止歇的活动。 这样的头脑不可能安静，因此永远无法理解创造力的状态。

In order to transform the world about us, with its misery, wars, unemployment, starvation, class divisions and utter confusion, there must be a transformation in ourselves. The revolution must begin within oneself - but not according to any belief or ideology, because revolution based on an idea, or in conformity to a particular pattern, is obviously no revolution at all. To bring about a fundamental revolution in oneself one must understand the whole process of one's thought and feeling in relationship.

为了改变我们周围的世界， 伴随着苦难、战争、失业、饥饿、阶级分裂和彻底的混乱， 我们自己必须有一个转变。 革命必须从自己内部开始 —— 但不能根据任何信仰或意识形态， 因为基于某种思想的革命，或者按照某种特定模式进行的革命，显然，根本不是革命。 要给自己带来根本性的革命 一个人必须在关系中理解一个人的思想和感受的整个过程。

That is the only solution to all our problems - not to have more disciplines, more beliefs, more ideologies and more teachers. If we can understand ourselves as we are from moment to moment without the process of accumulation, then we shall see how there comes a tranquillity that is not a product of the mind, a tranquillity that is neither imagined nor cultivated; and only in that state of tranquillity can there be creativeness.

这是解决我们所有问题的唯一办法 —— 不是更多的纪律，更多的信仰，更多的意识形态和更多的老师。 如果我们能理解我们自己 每时每刻，没有积累的过程， 然后我们将看到如何出现一种不是头脑产物的宁静， 一种既非想象出来的，也非培养出来的宁静； 只有在那宁静的状态中，才有创造力。