Do WE KNOW WHAT we mean by the self? By that, I mean the idea, the memory, the conclusion, the experience, the various forms of nameable and unnameable intentions, the conscious endeavour to be or not to be, the accumulated memory of the unconscious, the racial, the group, the individual, the clan, and the whole of it all, whether it is projected outwardly in action or projected spiritually as virtue; the striving after all this is the self.

我们知道我们所说的自我是什么意思吗？ 我指的是这个想法，这段记忆，这个结论，这种体验， 各种形式的可命名和不可命名的意图， 这种有意识地努力去做或避免， 无意识的、种族的、集体的、个人的、氏族的累积记忆， 以及这一切的全部， 无论是在行动上向外投射，还是在灵性上投射为美德； 这一切的奋斗，也就是这个自我。

In it is included the competition, the desire to be. The whole process of that is the self; and we know actually when we are faced with it that it is an evil thing. I am using the word `evil' intentionally, because the self is dividing: the self is self-enclosing: its activities, however noble, are separative and isolating. We know all this. We also know those extraordinary moments when the self is not there, in which there is no sense of endeavour, of effort, and which happens when there is love.

其中包括竞争，渴望去做。这整个过程就是自我； 实际上，当我们面对它时，我们知道这是一个邪恶的东西。 我故意使用“邪恶”这个词， 因为自我在分裂：自我是‘自我-隔绝’的： 它的活动，无论多么高尚，都是分离和孤绝的。 我们知道这一切。 我们也知道那些自我不在的非凡时刻， 其中没有奋斗感，没有努力感，当有爱时就会发生。

It seems to me that it is important to understand how experience strengthens the self. If we are earnest, we should understand this problem of experience. Now what do we mean by experience? We have experience all the time, impressions; and we translate those impressions, and we react or act according to them; we are calculating, cunning, and so on. There is the constant interplay between what is seen objectively and our reaction to it, and interplay between the conscious and the memories of the unconscious.

在我看来，理解体验如何增强自我，是很重要的。 如果我们认真，我们应该理解体验这个问题。 现在，我们所说的体验是什么意思？我们一直都有体验，印象； 我们翻译这些印象，并依据它们而做出反应或采取行动； 我们算计，狡诈等等。 在客观所见和我们的反应之间，有持续交互， 以及意识和无意识内容之间的相互作用。

According to my memories, I react to whatever I see, to whatever I feel. In this process of reacting to what I see, what I feel, what I know, what I believe, experience is taking place, is it not? Reaction, response to something seen, is experience.

根据我的记忆，我对我看到的任何东西，对我感觉到的任何东西做出反应。 这是一个对我的所见，所感，所知，所信而做出的反应过程， 体验正在发生，不是吗？ 反应，对看到的东西的反应，即是体验。

When I see you, I react; the naming of that reaction is experience. If I do not name that reaction it is not an experience. Watch your own responses and what is taking place about you. There is no experience unless there is a naming process going on at the same time. If I do not recognize you, how can I have the experience of meeting you? It sounds simple and right. Is it not a fact? That is if I do not react according to my memories, according to my conditioning, according to my prejudices, how can I know that I have had an experience?

当我看到你时，我会做出反应；这种反应的命名是体验。 如果我不说出这种反应，那就不是一种体验。 观察你自己的反应以及你正在发生的事情。 除非同时进行命名的过程，否则就没有体验。 如果我不认得你，我怎么会有遇见你的体验？ 这听起来俭朴而正确。这不是事实吗？ 也就是说，如果我不根据我的记忆，根据我的条件反射，根据我的偏见做出反应， 我怎么知道我有过一个体验？

Then there is the projection of various desires. I desire to be protected, to have security inwardly; or I desire to have a Master, a guru, a teacher, a God; and I experience that which I have projected; that is I have projected a desire which has taken a form, to which I have given a name; to that I react. It is my projection. It is my naming. That desire which gives me an experience makes me say: "I have experience", "I have met the Master", or "I have not met the Master". You know the whole process of naming an experience. Desire is what you call experience, is it not?

接着出现各种欲望的投射。 我渴望被保护，内心要有安全； 或者我渴望有一个师父，一个导师，一个老师，一个上帝； 我好想体验我所投射的场景； 也就是说，我投射出了一种欲望，这种欲望已经形成一种形态，我给它起了一个名字；并对此做出我的反应。 它是我的投射。它是我取的名字。 这种欲望给我一种体验，使得我说： “我有体验到”，“我见到了大师”，或者“我没有见到大师”。 您知道命名体验的整个过程。欲望就是你所说的体验，不是吗？

When I desire silence of the mind, what is taking place? What happens? I see the importance of having a silent mind, a quiet mind, for various reasons; because the Upanishads have said so, religious scriptures have said so, saints have said it, and also occasionally I myself feel how good it is to be quiet, because my mind is so very chatty all the day.

當我渴望頭腦的安静時，在發生什麼？发生着什么？ 出于各种原因，我看到了拥有一颗安静的头脑，一颗安静的头脑的重要性； 因为《奥义书》是这么说的，宗教经文是这么说的，圣人是这样说的， 偶尔我自己也会觉得安静是多么美好，因为我的头脑整天都在唠叨。

At times I feel how nice, how pleasurable it is to have a peaceful mind, a silent mind. The desire is to experience silence. I want to have a silent mind, and so I ask "How can I get it?" I know what this or that book says about meditation, and the various forms of discipline. So through discipline I seek to experience silence. The self, the `me', has therefore established itself in the experience of silence.

有时我觉得拥有一颗平静的头脑是多么美，多么愉悦！ 这就是想体验安静的欲望。我想有一个安静的头脑，所以我问“我怎样才能得到它？ 我知道這本或那本書对冥想和各種形式的戒律是怎麼說的。 因此，通过戒律，我寻求体验安静。 因此，自我，即“我”，在体验安静的过程中，建立了它自己。

I want to understand what is truth; that is my desire, my longing; then there follows my projection of what I consider to be the truth, because I have read lots about it; I have heard many people talk about it; religious scriptures have described it. I want all that. What happens? The very want, the very desire is projected, and I experience because I recognize that projected state.

我想理解什么是真理；那是我的欲望，我的渴望； 然后是我跟随我认为是真理的投射，因为我读了很多关于它的文章； 我听过很多人谈论它；宗教经文对此进行了描述。 我想要这一切。在发生什么？ 好想好想，这热切的欲望被投射， 终于，我体验到了，因为我认出了那种被投射出的场景。

If I did not recognize that state, I would not call it truth. I recognize it and I experience it; and that experience gives strength to the self, to the `me', does it not? So the self becomes entrenched in the experience. Then you say "I know", "the Master exists",'`there is God" or "there is no God; you say that a particular political system is right and all others are not.

如果我不认识这种场景，我就不会称它为真理。 我认识它并体验到它；这种体验给自我、给“我”带来了力量，不是吗？ 因此，自我在体验中变得根深蒂固。 然后你说“我知道”，“大师是存在的”，“有上帝”或者“没有上帝； 你说这个特别的政治制度是正确的，而所有其他制度都不正确。

So experience is always strengthening the `me'. The more you are entrenched in your experience, the more does the self get strengthened. As a result of this, you have a certain strength of character, strength of knowledge, of belief, which you display to other people because you know they are not as clever as you are, and because you have the gift of the pen or of speech and you are cunning. Because the self is still acting, so your beliefs, your Masters, your castes, your economic system are all a process of isolation, and they therefore bring contention. You must, if you are at all serious or earnest in this, dissolve this centre completely and not justify it. That is why we must understand the process of experience.

所以体验总是在加强这位“我”。 你越是根深蒂固地坚持你自己的体验，这位我，就越强大。 因此，你拥有人格的力量，知识的力量，信念的力量， 你向其他人展示，因为你知道他们不像你那么聪明， 因为你有写作或演讲的天赋，你很聪明。 因为，这位‘我’还在继续演戏， 所以，你的信仰，你的大师们，你的种姓，你的经济制度都是一个隔离的过程， 因此，它们引发了争辩。 如果你对此是严肃的或认真的，你必须彻底解散这个中心，而不是为它辩护。 这就是为什么我们必须理解体验这种过程。

Is it possible for the mind, fur the self, not to project, not to desire, not to experience? We see that all experiences of the self are a negation, a destruction, and yet we call them positive action, don't we? That is what we call the positive way of life. To undo this whole process is, to you, negation. Are you right in that?

这颗头脑，这大脑的皮质层，这位肤浅的自我，有没有可能不投射，不去想，不体验？ 我们看到，自我的所有体验都是一种拒绝，一种破坏， 然而，我们称之为积极的行为，我们不是吗？ 这就是我们所说的积极的生活方式。 对你来说，撤销这整个过程就是拒绝。 那样做，你做对了吗？

Can we, you and I, as individuals, go to the root of it and understand the process of the self? Now what brings about dissolution of the self? Religious and other groups have offered identification, have they not? "Identify yourself with a larger, and the self disappears", is what they say. But surely identification is still the process of the self; the larger is simply the projection of the `me', which I experience and which therefore strengthens the `me'.

我们，你和我，作为个体，能不能找到它的根源，理解自我的过程？ 那么，什么导致自我的解体？ 宗教团体和其他团体已经提供了识别方法，他们没有吗？ “把自己与那更伟大的相认同，然后，自我消失了”，这是他们所说的。 但可以肯定的是，认同仍然是这个自我的过程； 更大的只是这位“我”的投射，是我的体验，因此加强了“我”。

All the various forms of discipline, belief and knowledge surely only strengthen the self. Can we find an element which will dissolve the self? Or is that a wrong question? That is what we want basically. We want to find something which will dissolve the `me', do we not? We think there are various means, namely, identification, belief, etc; but all of them are at the same level; one is not superior to the other, because all of them are equally powerful in strengthening the self the `me'.

所有各种形式的纪律、信仰和知识肯定只会加强自我。 我们能找到一个能溶解自我的元素吗？或者，这是一个错误的问题？ 这就是我们基本上想要的。我们想找到一些能消解“我”的东西，不是吗？ 我们认为有多种手段，认同、信仰等； 但它们都处于同一水平； 一个并不比另一个优越，因为它们在加强自我、强化这位“我”的作用上，同样强大。

So can I see the `me' wherever it functions, and see its destructive forces and energy? Whatever name I may give to it, it is an isolating force, it is a destructive force, and I want to find a way of dissolving it. You must have asked this yourself - "I see the `I' functioning all the time and always bringing anxiety, fear, frustration, despair, misery, not only to myself but to all around me. Is it possible for that self to be dissolved, not partially but completely?" Can we go to the root of it and destroy it? That is the only way of truly functioning, is it not?

那么，我能够看到“我”在任何地方所发挥的作用，看到它的破坏力和能量吗？ 不管我怎么称呼它，它都是一种隔绝的力量，它是一种破坏性的力量， 我想找到一种溶解它的方法。 你一定问过你自己 —— “我看到这位'我'一直在运作，总是带来焦虑、恐惧、沮丧、绝望、痛苦， 不仅对我自己，而且对我周围的人。 那个自我有没有可能被消解，不是部分的，而是彻底的？” 我们能找到它的根源并摧毁它吗？ 这是真正发挥作用的唯一途径，不是吗？

I do not want to be partially intelligent but intelligent in an integrated manner. Most of us are intelligent in layers, you probably in one way and I in some other way. Some of you are intelligent in your business work, some others in your office work, and so on; people are intelligent in different ways; but we are not integrally intelligent. To be integrally intelligent means to be without the self. Is it possible?

我不想局部的智力，而是以综合的方式智力。 我们大多数人都分层次的智力，你可能以一种方式，而我在另一种方式。 你们中的一些人在商业工作中很智力，有些人在办公室工作中很智力，等等； 人们在不同的途径上很智力；但我们不是综合性的智力。 综合性的智力意味着没有自我。它可能吗？

Is it possible for the self to be completely absent now? You know it is possible. What are the necessary ingredients, requirements? What is the element that brings it about? Can I find it? When I put that question "Can I find it?" surely I am convinced that it is possible; so I have already created an experience in which the self is going to be strengthened, is it not?

现在，自我有可能完全不在吗？ 你知道这是可能的。 必要的成分、要求是什么？ 带来它的元素是什么？ 我能找到它吗？ 当我提出“我能找到它吗？”这个问题时，我当然相信这是可能的； 所以我已经创造了一种自我将得到加强的体验，不是吗？

Understanding of the self requires a great deal of intelligence, a great deal of watchfulness, alertness, watching ceaselessly, so that it does not slip away. I, who am very earnest, want to dissolve the self. When I say that, I know it is possible to dissolve the self. The moment I say; I want to dissolve this", in that there is still the experiencing of the self; and so the self is strengthened. So how is it possible for the self not to experience?

对自我的理解需要大量的智力， 大量的觉察，警惕，不断地观看，这样它就不会溜走。 我，是很认真的，想解散这位自我。 当我这么说时，我知道有可能溶解自我。 我说的那一刻；我想消解这位，因为自我还在体验； 因此，自我得到了加强。 那么，自我怎么可能不去体验呢？

One can see that the state of creation is not at all the experience of the self Creation is when the self is not there, because creation is not intellectual, is not of the mind, is not self-projected, is something beyond all experiencing. So is it possible for the mind to be quite still, in a state of non-recognition, or non-experiencing, to be in a state in which creation can take place, which means when the self is not there, when the self is absent? The problem is this, is it not? Any movement of the mind, positive or negative, is an experience which actually strengthens the `me'. Is it possible for the mind not to recognize? That can only take place when there is complete silence, but not the silence which is an experience of the self and which therefore strengthens the self.

一个人可以看到 创造性的状态根本不是自我的体验 创造是自我不存在的时候， 因为创造不是智力的，不是头脑的，不是自我投射的，是某个超越一切体验的东西。 那么，这颗头脑有没有可能相当静止，处于一种无识别的状态， 或者无体验的状态，处于可以发生创造的状态， 这意味着当自我不存在时，自我何时不存在？ 问题是这个，不是吗？ 任何头脑的运动，无论是积极的还是消极的，都是一种体验，实质上在强化自我。 头脑有可能不识别吗？ 只有在彻底安静的情况下，才能发生， 但不是这个安静，这个自我的体验，因而强化了自我。

Is there an entity apart from the self which looks at the self and dissolves the self? Is there a spiritual entity which supercedes the self and destroys it, which puts it aside? We think there is, don't we? Most religious people think there is such an element. The materialist says, "It is impossible for the self to be destroyed; it can only be conditioned and restrained - politically, economically and socially; we can hold it firmly within a certain pattern and we can break it; and therefore it can be made to lead a high life, a moral life, and not to interfere with anything but to follow the social pattern, and to function merely as a machine". That we know. There are other people, the so-called religious ones - they are not really religious, though we call them so - who say, "Fundamentally, there is such an element. If we can get into touch with it, it will dissolve the self".

除了自我之外，有没有一个实体可以看着自我并消解自我？ 有没有一个精神实体超越了自我，并摧毁它，把它放在一边？ 我们认为有，不是吗？ 大多数宗教人士认为有这样的元素。 唯物主义者说：“自我不可能被摧毁； 它只能在政治上、经济和社会上受到限制和约束； 我们可以将它牢牢地固定在一定的模式中，我们可以打破它； 因此，它可以被引领到一种高尚的生活，一种道德的生命， 不必做任何事情，只需要遵循社会的模式，像机器一样运转”。 我们知道这种说法。 还有其他人，所谓的宗教人士 —— 他们不是真正的宗教性的，尽管我们这样称呼他们 —— 他们说，“从根本上说，有这样一个元素。 如果我们能接触到它，它就会消解自我”。

Is there such an element to dissolve the self? Please see what we are doing. We are forcing the self into a corner. If you allow yourself to be forced into the corner, you will see what will happen. We should like there to be an element which is timeless, which is not of the self, which, we hope, will come and intercede and destroy the self - and which we call God. Now is there such a thing which the mind can conceive?

有没有这样的元素来消解自我？请看看我们在做什么。 我们把自我逼到一个墙角。 如果你允许你自己被迫陷入这个墙角，你会看到在发生什么。 我们希望有一种元素是无时间的，它不属于自我， 我们希望，它会来代祷并摧毁自我 —— 我们称之为上帝。 现在，有这样的事情是头脑可以想象的吗？

There may be or there may not be; that is not the point. But when the mind seeks a timeless spiritual state which will go into action in order to destroy the self is that not another form of experience which is strengthening the `me'? When you believe, is that not what is actually taking place? When you believe that there is truth, God, the timeless state, immortality, is that not the process of strengthening the self?

可能有，也可能没有；那不是要点。 而是，头脑在寻求一种无时间的灵性状态 —— 以采取行动，摧毁这位自我 那么，难道不是另一种形式的体验，正在强化这个“我”吗？ 当你相信时，那难道不是真实地在发生的事情吗？ 当你相信有真理，上帝，这种无时间的状态，不朽的时候， 这难道不是一种强化自我的过程吗？

The self has projected that thing which you feel and believe will come and destroy the self. So, having projected this idea of continuance in a timeless state as a spiritual entity, you have an experience; and such experience only strengthens the self; and therefore what have you done? You have not really destroyed the self but only given it a different name, a different quality; the self is still there, because you have experienced it. Thus our action from the beginning to the end is the same action, only we think it is evolving, growing, becoming more and more beautiful; but, if you observe inwardly, it is the same action going on, the same `me' functioning at different levels with different labels, different names.

自我投射出你感觉、你相信的那个将会摧毁这位自我的东西。 因此，将这种延续的想法投射到作为精神实体的无时间状态中，你就有了一种体验； 而这样的体验只会加强自我；因此你做了什么？ 你没有真正摧毀自我，只是給了它一個不同的名稱，一種不同的品質； 自我還在那裡，因为你已经体验到了它。 因此，我们从头到尾的行动都是相同的行动， 只不过，我们认为它在进化，成长，变得越来越美丽； 但是，如果你内观， 它是同样的行动，同样的“我”在不同的层面上运作，贴着不同的标签，不同的名称。

When you see the whole process, the cunning, extraordinary inventions, the intelligence of the self, how it covers itself up through identification, through virtue, through experience, through belief, through knowledge; when you see that the mind is moving in a circle, in a cage of its own making, what happens? When you are aware of it, fully cognizant of it, then are you not extraordinarily quiet - not through compulsion, not through any reward, not through any fear? When you recognize that every movement of the mind is merely a form of strengthening the self when you observe it, see it, when you are completely aware of it in action, when you come to that point - not ideologically, verbally, not through projected experiencing, but when you are actually in that state - then you will see that the mind, being utterly still, has no power of creating.

当你看到整个过程，这种狡猾，非凡的发明，自我的这种智力， 它如何通过认同、美德、体验、信仰、知识来掩盖它自己； 當你看到頭腦在一個圓圈中，在它自己製造的籠子裡移動，發生什麼？ 当你意识到它时，充分认识到它， 那你不是格外地安静吗 —— 不是通过强迫，不是通过任何奖励，不是通过任何恐惧？ 当你认识到头脑的每一个动作都只是加强自我的一种形式时 当你观察它，看到它，当你在行动中完全觉知它时， 当你走到那一步时 —— 不是意识形态上的，口头上的，不是通过投射的体验， 而是当你真正处于那种状态时 —— 那么，你會看到頭腦，完全靜止，沒有創造的能力。

Whatever the mind creates is in a circle, within the field of the self. When the mind is non-creating there is creation, which is not a recognizable process. Reality, truth, is not to be recognized. For truth to come, belief, knowledge, experiencing, the pursuit of virtue - all this must go. The virtuous person who is conscious of pursuing virtue can never find reality. He may be a very decent person; but that is entirely different from being a man of truth, a man who understands. To the man of truth, truth has come into being. A virtuous man is a righteous man, and a righteous man can never understand what is truth because virtue to him is the covering of the self the strengthening of the self because he is pursuing virtue.

无论头脑创造什么，都是在一个圆圈里，在自我的领域内。 當頭腦是无創造性的，就會有創造，這是一個不可識別的過程。 现实，真理，是无法识别的。 为了真理的到来，信仰，知识，体验，对美德的追求 —— 所有这些都必须消失。 有德行的人，只要有意识地追求美德，永远找不到现实。 他可能是一个非常正派的人； 但这与做一个真实的人，一个理解的人完全不同。 对真正的人来说，真理已经到来了。 有德行的人就是正义的人，正义的人永远无法理解什么是真理 因为美德对他来说是自我的掩护，自我的强化 因为他在追求美德。

When he says "I must be without greed", the state of non-greed which he experiences only strengthens the self. That is why it is so important to be poor, not only in the things of the world but also in belief and in knowledge. A man with worldly riches or a man rich in knowledge and belief will never know anything but darkness, and will be the centre of all mischief and misery. But if you and I, as individuals, can see this whole working of the self, then we shall know what love is. I assure you that is the only reformation which can possibly change the world. Love is not of the self. Self cannot recognize love. You say "I love; but then, in the very saying of it, in the very experiencing of it, love is not. But, when you know love, self is not. When there is love, self is not.

当他说“我必须不贪婪”时，他所体验的非贪婪状态只会加强自我。 正因为如此，处于贫穷是如此重要，不仅在世俗的东西上，而且在信仰和知识上。 一个拥有世俗财富的人或一个富有知识和信仰的人除了黑暗，永远不会知道任何东西， 并将成为所有灾难和悲惨的中心。 但是，如果你和我，作为个体，能够看到自我的整个运作，那么我们就会知道什么是爱。 我向你保证，这是唯一可能改变世界的转变。 爱不是属于自我的。自我无法识别爱。 你说“我爱；那么，在说它的时候，在体验它的时候，爱不在了。 但是，当你知道爱时，自我就不在。当有爱时，自我就不存在。

WHAT IS FEAR? Fear can exist only in relation to something, not in isolation. How can I be afraid of death, how can I be afraid of something I do not know? I can be afraid only of what I know. When I say I am afraid of death, am I really afraid of the unknown, which is death, or am I afraid of losing what I have known? My fear is not of death but of losing my association with things belonging to me. My fear is always in relation to the known, not to the unknown.

什么是恐惧？恐懼的存在，只会出现於與某事的關系中，而不是隔离的。 我怎么会怕死，我怎么会怕我不知道的东西？ 我只能害怕我所知道的。 当我说我怕死的时候，我真的怕这个未知，怕这个死亡吗， 还是我害怕失去我所知道的？ 我的恐惧与死亡无关，而是怕失去与属于我的东西的联系。 我的恐惧总是与已知的东西有关，而不是与未知有关。

My inquiry now is how to be free from the fear of the known, which is the fear of losing my family, my reputation, my character, my bank account, my appetites and so on. You may say that fear arises from conscience; but your conscience is formed by your conditioning, so conscience is still the result of the known.

我现在来调查，如何从对已知事物的恐惧中解脱出来， 也就是害怕失去我的家人，我的声誉，我的性格，我的银行账户，我的胃口等等。 你可能会说，恐惧源于良心； 但是你的良心是由你的制约形成的，所以良心仍然是已知的产物。

What do I know? Knowledge is having ideas, having opinions about things, having a sense of continuity as in relation to the known, and no more. Ideas are memories, the result of experience, which is response to challenge. I am afraid of the known, which means I am afraid of losing people, things or ideas, I am afraid of discovering what I am, afraid of being at a loss, afraid of the pain which might come into being when I have lost or have not gained or have no more pleasure.

我知道什么？ 知识是有想法，对事物有观点， 具有与已知相关的连续性，仅此而已。 想法是记忆，是体验的结果，是对挑战的回应。 我害怕已知，这意味着我害怕失去人们、东西或想法， 我害怕去发现我是什么，害怕不知所措， 害怕当我失去或没有得到或不再有快乐时可能产生的痛苦。

There is fear of pain. Physical pain is a nervous response, but psychological pain arises when I hold on to things that give me satisfaction, for then I am afraid of anyone or anything that may take them away from me. The psychological accumulations prevent psychological pain as long as they are undisturbed; that is I am a bundle of accumulations, experiences, which prevent any serious form of disturbance - and I do not want to be disturbed. Therefore I am afraid of anyone who disturbs them. Thus my fear is of the known, I am afraid of the accumulations, physical or psychological, that I have gathered as a means of warding off pain or preventing sorrow. But sorrow is in the very process of accumulating to ward off psychological pain.

有对痛苦的恐惧。 身体上的痛苦是一种神经反应，但当我抓住让我满意的东西时，心理上的痛苦就会出现， 因为那时，我害怕任何人或任何事情可能把它们从我的身边带走。 只要不受打扰，心理上的积累就能防止心中的痛苦； 也就是说，我是一堆积累，体验，可以防止任何形式的严重干扰 —— 我不想被打扰。 因此，我害怕任何打扰它们的人。 因此，我的恐惧源于已知，我担忧物质或心理上的积累， 那是我聚集起来的，为了抵御痛苦或防止悲伤的东西。 但是，正是这种为了抵御心理上的痛苦而积累的过程，产生了悲伤。

Knowledge also helps to prevent pain. As medical knowledge helps to prevent physical pain, so beliefs help to prevent psychological pain, and that is why I am afraid of losing my beliefs, though I have no perfect knowledge or concrete proof of the reality of such beliefs. I may reject some of the traditional beliefs that have been foisted on me because my own experience gives me strength, confidence, understanding; but such beliefs and the knowledge which I have acquired are basically the same - a means of warding off pain.

知识也有助于预防痛苦。 正如医学知识有助于预防身体上的痛苦一样，信仰也有助于预防心理上的痛苦， 这就是为什么我害怕失去我的信仰， 尽管我没有完美的知识或具体的证据来证明这种信仰的真实性。 我可能会拒绝一些强加给我的传统信仰 因为我自己的体验给了我力量、信心、理解力； 但这种信念和我所获得的知识基本上是相同的 —— 一种抵御痛苦的手段。

Fear exists so long as there is accumulation of the known, which creates the fear of losing. Therefore fear of the unknown is really fear of losing the accumulated known. Accumulation invariably means fear, which in turn means pain; and the moment I say "I must not lose" there is fear. Though my intention in accumulating is to ward off pain, pain is inherent in the process of accumulation. The very things which I have create fear, which is pain.

只要有已知的积累，恐惧就存在，这就产生了对失去的恐惧。 因此，對未知的恐懼實際上是害怕失去累積的已知。 积累总是意味着恐惧，而恐惧又意味着痛苦； 当我说“我一定不能输”的那一刻，就会有恐惧。 虽然我积累的目的是抵御痛苦，但痛苦是积累过程中所固有的。 正是我所拥有的东西造成了恐惧，也就是痛苦。

The seed of defence brings offence. I want physical security; thus I create a sovereign government, which necessitates armed forces, which means war, which destroys security. Wherever there is a desire for self-protection, there is fear. When I see the fallacy of demanding security I do not accumulate any more. If you say that you see it but you cannot help accumulating, it is because you do not really see that, inherently, in accumulation there is pain.

防守的种子带来了进攻。 我想要人身安全； 因此，我建立了一个主权政府，这需要武装部队，意味着战争，意味着破坏安全。 哪里有自我保护的欲望，哪里就有恐惧。 当我看到要求安全的谬误时，我不再积累了。 如果你说你看到了它，但你忍不住积累， 這是因為你沒有真正地看到：在內在的累積中存在着痛苦。

Fear exists in the process of accumulation and belief in something is part of the accumulative process. My son dies, and I believe in reincarnation to prevent me psychologically from having more pain; but, in the very process of believing, there is doubt. Outwardly I accumulate things, and bring war; inwardly I accumulate beliefs, and bring pain. So long as I want to be secure, to have bank accounts, pleasures and so on, so long as I want to become something, physiologically or psychologically, there must be pain. The very things I am doing to ward off pain bring me fear, pain.

恐惧存在于积累的过程中，对某种事物的信仰是积累过程的一部分。 我的儿子死了，我相信轮回可以防止我在心理上有更多的痛苦； 但是，在相信的过程中，存在怀疑。 在外面，我积累东西，并带来战争； 在内心，我积累信念，并带来痛苦。 只要我想要安全，要有银行账户，要快乐等等， 只要我想成为某种人物，在物质上或心理上，就一定有痛苦。 我为抵御痛苦而做的事情，给我带来了恐惧、痛苦。

Fear comes into being when I desire to be in a particular pattern. To live without fear means to live without a particular pattern. When I demand a particular way of living that in itself is a source of fear. My difficulty is my desire to live in a certain frame. Can I not break the frame?

當我渴望處於一種特定的模式時，恐懼就會出現。 没有恐惧的生活意味着没有特定的模式。 当我要求一种特定的生活方式时，这本身就是恐惧的根源。 我的困难是我想要活在某个框架中。 我能不打破这个框架吗？

I can do so only when I see the truth: that the frame is causing fear and that this fear is strengthening the frame. If I say I must break the frame because I want to be free of fear, then I am merely following another pattern which will cause further fear. Any action on my part based on the desire to break the frame will only create another pattern, and therefore fear. How am I to break the frame without causing fear, that is without any conscious or unconscious action on my part with regard to it?

我这样做，除非我看到真相： 这个框架正在引起恐惧，而这种恐惧正在加强这个框架。 如果我说‘我必须打破框架，因为我想摆脱恐惧’， 那么我只是在遵循另一种规则，这将引起进一步的恐惧。 我基于打破框架的欲望的任何行动只会创造另一种规则，从而产生恐惧。 我该如何打破这个框架而不引起恐惧？ 也就是说，没有与之相关的任何有意识的或无意识的行为。

This means that I must not act, I must make no movement to break the frame. What happens to me when I am simply looking at the frame without doing anything about it? I see that the mind itself is the frame, the pattern; it lives in the habitual pattern which it has created for itself. Therefore, the mind itself is fear. Whatever the mind does goes towards strengthening an old pattern or furthering a new one. This means that whatever the mind does to get rid of fear causes fear.

这意味着我不能行动，我不能做任何打破框架的动作。 当我只是看着框架而不做任何事情时，在发生什么？ 我看到头脑本身就是这个框架，这个规则；它生活在它为它自己创造的习惯中。 因此，頭腦本身就是恐懼。 无论头脑做什么，都会加强旧模式或推进新模式。 这意味着无论头脑为摆脱恐惧做了什么，都会引起恐惧。

Fear finds various escapes. The common variety is identification, is it not? - identification with the country, with the society, with an idea. Haven't you noticed how you respond when you see a procession, a military procession or a religious procession, or when the country is in danger of being invaded? You then identify yourself with the country, with a being, with an ideology. There are other times when you identify yourself with your child, with your wife, with a particular form of action, or inaction.

恐惧找到了各种逃脱方法。常见的品种是认同，不是吗？ —— 认同国家、认同社会、认同理念。 你没注意到你是怎么回应的吗 当你看到游行、军事游行或宗教游行时， 或者当国家有被入侵的危险时？ 那时，你认同这个国家，认同一个存在，认同一种意识形态。 而在其他时间里 你认同你的孩子，你的妻子，一种特定形式的行动或不行动时。

Identification is a process of self-forgetfulness. So long as I am conscious of the `me' I know there is pain, there is struggle, there is constant fear. But if I can identify myself with something greater, with something worth while, with beauty, with life, with truth, with belief, with knowledge, at least temporarily, there is an escape from the `me', is there not? If I talk about "my country" I forget myself temporarily, do I not? If I can say something about God, I forget myself? If I can identify myself with my family, with a group, with a particular party, with a certain ideology, then there is a temporary escape.

认同是一个忘我的过程。 只要我意識到「我」，我就知道有痛苦，有掙扎，有持續的恐懼。 但是，如果我能认同比自己更伟大的东西，认同一些有价值的东西， 比如美、生命、真理、信仰、知识，至少暂时性的， 有一种逃避“我”的方法，不是吗？ 如果我谈论“我的国家”，我会暂时忘记我自己，不是吗？ 如果我能说些关于上帝的事情，我忘记了我自己？ 如果我能认同我的家庭，认同一个团体，认同某个政党，认同某种意识形态， 那么，有暂时的逃避。

Identification therefore is a form of escape from the self, even as virtue is a form of escape from the self. The man who pursues virtue is escaping from the self and he has a narrow mind. That is not a virtuous mind, for virtue is something which cannot be pursued. The more you try to become virtuous, the more strength you give to the self, to the `me'.

因此，认同是逃避自我的一种形式， 即使美德，也是逃避自我的一种形式。 追求美德的人是在逃避自我，他的心胸狭隘。 那不是有美德的头脑，因为美德是无法追求的。 你越是试图变得有德行，你就越能给自我，给“我”以力量。

Fear, which is common to most of us in different forms, must always find a substitute and must therefore increase our struggle. The more you are identified with a substitute, the greater the strength to hold on to that for which you are prepared to struggle, to die, because fear is at the back.

恐惧，这是我们大多数人以不同形式而共享的， 必定在找某个替代品，因此也必定在加剧我们的挣扎。 你越认同一个替代品， 你就越有动力去为之奋斗、为之死亡， 因为恐惧就在背后。

Do we now know what fear is? Is it not the non-acceptance of what is? We must understand the word `acceptance'. I am not using that word as meaning the effort made to accept. There is no question of accepting when I perceive what is. When I do not see clearly what is, then I bring in the process of acceptance. Therefore fear is the non-acceptance of what is.

我们现在知道什么是恐惧吗？ 难道不是不接受‘什么是’吗？ 我们必须理解“接受”这个词。 我用这个词并不是为了接受而努力。 当我感知到什么是时，没有接受的问题。 当我看不清什么是时，我就会引入接受的过程。 因此，恐惧是对‘什么是’的不接受。

How can I, who am a bundle of all these reactions, responses, memories, hopes, depressions, frustrations, who am the result of the movement of consciousness blocked, go beyond? Can the mind, without this blocking and hindrance, be conscious? We know, when there is no hindrance, what extraordinary joy there is. Don't you know when the body is perfectly healthy there is a certain joy, well-being; and don't you know when the mind is completely free, without any block, when the centre of recognition as the`me' is not there, you experience a certain joy? Haven't you experienced this state when the self is absent? Surely we all have.

我怎么能，我就是所有这些反应、回响、记忆、希望、沮丧、挫折的捆绑， 这位就是意识运动受阻的产物，怎么能超越？ 没有这种阻挠和阻碍，这颗头脑能有意识吗？ 我们知道，当没有障碍时，会有多么非凡的欢乐。 难道你不知道当身体完全健康时，会有相当的欢乐，舒服？ 当头脑完全自由，没有任何障碍， 没有可识别为“我”的中心时，你难道没有体验到某种欢乐吗？ 你没有经历过自我缺席时的这种状态吗？ 当然，我们都有。

There is understanding and freedom from the self only when I can look at it completely and integrally as a whole; and I can do that only when I understand the whole process of all activity born of desire which is the very expression of thought - for thought is not different from desire - without justifying it, without condemning it, without suppressing it; if I can understand that, then I shall know if there is the possibility of going beyond the restrictions of the self.

只有当我能够完整地、整体地看待自我时， 才有理解和摆脱自我的自由； 我要做到这一点，只能去理解由欲望产生的所有活动的整个过程， 也就是思想的表达 —— 因为思想与欲望没有什么不同 —— 不与它辩护，不谴责它，不压制它； 如果我能理解那， 那我就知道是否有超越自我限制的可能。

I WOULD LIKE To discuss what is simplicity, and perhaps from that arrive at the discovery of sensitivity. We seem to think that simplicity is merely an outward expression, a withdrawal: having few possessions, wearing a loincloth, having no home, putting on few clothes, having a small bank account. Surely that is not simplicity. That is merely an outward show. It seems to me that simplicity is essential; but simplicity can come into being only when we begin to understand the significance of self-knowledge.

我想讨论什么是简单， 也许由此到达敏感的发现。 我们似乎认为简单只是一种外在的表达，一种退缩： 财产很少，穿着缠腰布，没有家，穿的衣服很少，银行账户很小。 这当然不是简单的。那只是一个外在的表演。 在我看来，简单是必不可少的； 但是，只有当我们开始理解自我认识的重要性时，简单才能实现。

Simplicity is not merely adjustment to a pattern. It requires a great deal of intelligence to be simple and not merely conform to a particular pattern, however worthy outwardly. Unfortunately most of us begin by being simple externally, in outward things. It is comparatively easy to have few things and to be satisfied with few things; to be content with little and perhaps to share that little with others. But a mere outward expression of simplicity in things, in possessions, surely does not imply the simplicity of inward being.

简单不仅仅是对模式的调整。 它需要大量的智能才能处于俭朴 而不仅仅是符合特定的模式，无论外表多么值得。 不幸的是，我们大多数人都是从外在的俭朴开始的，在外在的事物中。 拥有的东西很少，满足于很少的东西是比较容易的； 满足于很少，也许可以与他人分享那一点点。 但是在事物、财产中的俭朴，仅仅是外在表现， 当然并不意味着内在的简单。

Because, as the world is at present, more and more things are being urged upon us, outwardly, externally. Life is becoming more and more complex. In order to escape from that, we try to renounce or be detached from things - from cars, from houses, from organizations, from cinemas, and from the innumerable circumstances outwardly thrust upon us.

因为，就像现在的世界一样，越来越多的事物正在涌向我们，在外面，在不断地扩张着。 生命变得越来越复杂。 为了逃避它，我们试图放弃或脱离事物 —— 汽车，房屋，组织，电影院， 来自于外面的、数不尽的境况在强推给我们。

We think we shall be simple by withdrawing. A great many saints, a great many teachers, have renounced the world; and it seems to me that such a renunciation on the part of any of us does not solve the problem. Simplicity which is fundamental, real, can only come into being inwardly; and from that there is an outward expression. How to be simple, then, is the problem; because that simplicity makes one more and more sensitive. A sensitive mind, a sensitive heart, is essential, for then it is capable of quick perception, quick reception.

我们认为，我们在撤退中，会变得俭朴。 许多圣人，许多教师，已经放弃了这个世界； 在我看来，我们任何人的这种放弃都不能解决问题。 简单是基本的、真实的，只能从内在产生； 由此出现一种外在的表现。 那么，如何处于俭朴，就是问题所在； 因为这种简单让一个人越来越灵敏。 一颗灵敏的頭腦，一個敏感的心灵，是必要的， 因為那時它能夠快速感知，快速接收。

One can be inwardly simple, surely, only by understanding the innumerable impediments, attachments, fears, in which one is held. But most of us like to be held - by people, by possessions, by ideas. We like to be prisoners. Inwardly we are prisoners, though outwardly we seem to be very simple. Inwardly we are prisoners to our desires, to our wants, to our ideals, to innumerable motivations. Simplicity cannot be found unless one is free inwardly. Therefore it must begin inwardly, not outwardly.

一个人内在俭朴，当然了， 只有通过理解一个人所处的无数障碍、执着和恐惧。 但我们大多数人都喜欢被人、财产、思想所束缚。 我们喜欢成为囚犯。 在内在，我们是囚犯，尽管从外表上看，我们似乎很俭朴。 在内在，我们是欲望、想法、理想和无数动机的囚徒。 除非一个人内在自由，否则就无法找到简单。 因此，它必须从内在开始，而不是外在。

There is an extraordinary freedom when one understands the whole process of belief, why the mind is attached to a belief. When there is freedom from beliefs, there is simplicity. But that simplicity requires intelligence, and to be intelligent one must be aware of one's own impediments. To be aware, one must be constantly on the watch, not established in any particular groove, in any particular pattern of thought or action.

有一种非凡的自由 当一个人理解了信仰的整个过程时，为什么这颗头脑会执着于信仰。 当有从信仰中解放时，就有俭朴。 但这种俭朴需要智慧，要变得智慧，一个人必须意识到自己的障碍。 要意识到，一个人必须时刻警惕， 不是建立在任何特定的凹槽、任何特定的思想或行动模式中。

After all, what one is inwardly does affect the outer. Society, or any form of action, is the projection of ourselves, and without transforming inwardly mere legislation has very little significance outwardly; it may bring about certain reforms, certain adjustments, but what one is inwardly always overcomes the outer. If one is inwardly greedy, ambitious, pursuing certain ideals, that inward complexity does eventually upset, overthrow outward society, however carefully planned it may be.

毕竟，一个人的内在确实会影响外在。 社会，或任何形式的行动，都是我们自己的投射， 如果不向内转变，单纯的立法对外在的意义不大； 它可能带来某些改革，某些调整， 但一个人的内在总是战胜外在。 如果一个人内心贪婪，野心勃勃，追求某些理想， 这种内在的复杂性最终会扰乱、推翻外在社会，无论它是如何精心策划的。

Therefore one must begin within - not exclusively, not rejecting the outer. You come to the inner, surely, by understanding the outer, by finding out how the conflict, the struggle, the pain, exists outwardly; as one investigates it more and more, naturally one comes into the psychological states which produce the outward conflicts and miseries. The outward expression is only an indication of our inward state, but to understand the inward state one must approach through the outer. Most of us do that.

因此，一个人必须从内在开始 —— 不是排他性的，不是拒绝外在。 你来到内在，当然，是通过理解外在， 通过找出冲突、挣扎、痛苦如何向外显现； 随着一个人越来越多地调查它， 自然而然地，一个人进入了这个引发外在冲突和悲惨的心理状态。 外在的表达只是我们内在状态的指示， 但要理解内在状态，必须通过外在接近。 我们大多数人都这样做。

In understanding the inner - not exclusively, not by rejecting the outer, but by understanding the outer and so coming upon the inner - we will find that, as we proceed to investigate the inward complexities of our being, we become more and more sensitive, free. It is this inward simplicity that is so essential, because that simplicity creates sensitivity.

在理解内在 —— 不是排它性的，不是通过拒绝外在， 而是通过理解外在，从而来到内在 —— 我们会发现，当我们继续调查我们存在的内在复杂性时， 我们变得越来越灵敏，越来越自由。 内在的俭朴之所以如此重要，正是因为这种俭朴创造出灵敏。

A mind that is not sensitive, not alert, not aware, is incapable of any receptivity, any creative action. Conformity as a means of making ourselves simple really makes the mind and heart dull, insensitive. Any form of authoritarian compulsion, imposed by the government, by oneself, by the ideal of achievement, and so on - any form of conformity must make for insensitivity, for not being simple inwardly.

一個不灵敏、不警覺、沒有覺知的頭腦，無法接受任何創造，任何創造性行動。 顺从作为使自己变得俭朴的一种手段，确实使头脑和心灵变得迟钝，麻木不仁。 任何形式的专制强迫，由政府强加，由自己强加，由成就理想强加，等等 —— 任何形式的顺从都必定导致麻木不仁，因为内在不俭朴。

Outwardly you may conform and give the appearance of simplicity, as so many religious people do. They practise various disciplines, join various organizations, meditate in a particular fashion, and so on - all giving an appearance of simplicity, but such conformity does not make for simplicity. Compulsion of any kind can never lead to simplicity. On the contrary, the more you suppress, the more you substitute, the more you sublimate, the less there is simplicity, but the more you understand the process of sublimation, suppression, substitution, the greater the possibility of being simple.

从外表上看，你可能会顺从并给人一种简单的外表，就像许多宗教人士所做的那样。 他们练习各种戒律，加入各种组织，以特定的方式冥想，等等。 —— 都给人一种简单的外观，但这种顺从性并不能变得简单。 任何形式的强迫永远不能导致简单。 相反，你越压抑，你越替代，你越升华，就越没有简单， 但你越是理解升华、压制、替代的过程， 简单的可能性就越大。

Our problems - social, environmental, political, religious - are so complex that we can solve them only by being simple, not by becoming extraordinarily erudite and clever. A simple person sees much more directly, has a more direct experience, than the complex person. Our minds are so crowded with an infinite knowledge of facts, of what others have said, that we have become incapable of being simple and having direct experience ourselves.

我们的问题 —— 社会，环境，政治，宗教 —— 是如此复杂，以至于我们只能通过俭朴来解决它们，而不是通过变得非常博学和聪明。 一个俭朴的人比复杂的人看得更直接，有更直接的体验。 我们的头脑是如此拥挤，挤满了对事实的无限的知识，以及别人所说的话， 我们想要处于俭朴和直接体验，却已经变得无能无力。

These problems demand a new approach; and they can be so approached only when we are simple, inwardly really simple. That simplicity comes only through self-knowledge, through understanding ourselves; the ways of our thinking and feeling; the movements of our thoughts; our responses; how we conform, through fear, to public opinion, to what others say, what the Buddha, the Christ, the great saints have said - all of which indicates our nature to conform, to be safe, to be secure. When one is seeking security, one is obviously in a state of fear and therefore there is no simplicity.

这些问题需要一种新的方法； 只有当我们俭朴，内在真的很简单时，它们才能如此接近。 这种简单只能通过自我认识，通过理解我们自己； 我们的思维和感受方式；我们思想的运动；我们的回应； 我们如何通过恐惧来顺应公众舆论，顺应别人所说的话， 佛陀、基督、大圣人所说的话 —— 所有这些都表明我们的本性是顺从，要安全，有保障。 当一个人寻求安全时，他显然处于恐惧状态，因此没有简单。

Without being simple, one cannot be sensitive - to the trees, to the birds, to the mountains, to the wind, to all the things which are going on about us in the world; if one is not simple one cannot be sensitive to the inward intimation of things. Most of us live so superficially, on the upper level of our consciousness; there we try to be thoughtful or intelligent, which is synonymous with being religious; there we try to make our minds simple, through compulsion, through discipline. But that is not simplicity. When we force the upper mind to be simple, such compulsion only hardens the mind, does not make the mind supple, clear, quick.

不俭朴，就不能灵敏 —— 对树木，对鸟，对山，对风，对世界上所有关于我们的事情； 如果一个人不俭朴，他就不可能对事物的内在预兆敏感。 我们大多数人生活在我们意识的上层，如此的肤浅； 在那里，我们试图变得深层或智慧，也就是宗教的代名词； 在那里，我们试图通过强迫，通过纪律使我们的头脑变得俭朴。 但这并不是简单。 当我们强迫上皮头脑变得俭朴时，这种强迫只会使头脑变得刚硬， 不会使头脑柔软，清晰，快速。

To be simple in the whole, total process of our consciousness is extremely arduous; because there must be no inward reservation, there must be an eagerness to find out, to inquire into the process of our being, which means to be awake to every intimation, to every hint; to be aware of our fears, of our hopes, and to investigate and to be free of them more and more and more. Only then, when the mind and the heart are really simple, not encrusted, are we able to solve the many problems that confront us.

在整个，在我们意识的整个过程中，要处于俭朴的状态是极其艰巨的； 因为一定没有内在的保留， 必须有一种热切去发现，去探究我们生存的过程， 这意味着对每一个预兆，每一个暗示都保持清醒； 意识到我们的恐惧，我们的希望，并越来越多地调查和摆脱它们。 只有当这颗头脑和心灵真正俭朴，而不是被嵌套时， 我們才能夠解決我們面臨的許多問題。

Knowledge is not going to solve our problems. You may know, for example, that there is reincarnation, that there is a continuity after death. You may know, I don't say you do; or you may be convinced of it. But that does not solve the problem. Death cannot be shelved by your theory, or by information, or by conviction. It is much more mysterious, much deeper, much more creative than that.

知识不会解决我们的问题。 例如，你可能知道有轮回，死后有连续性。 你可能知道，我不是说你知道；或者你可能会相信它。 但这并不能解决问题。死亡不能被你的理论、信息或信念所束缚。 它比这更神秘，更深刻，更有创造力。

One must have the capacity to investigate all these things anew; because it is only through direct experience that our problems are solved, and to have direct experience there must be simplicity, which means there must be sensitivity. A mind is made dull by the weight of knowledge. A mind is made dull by the past, by the future. Only a mind that is capable of adjusting itself to the present, continually, from moment to moment, can meet the powerful influences and pressures constantly put upon us by our environment.

一个人必须有能力重新调查所有这些事情； 因为只有通过直接体验才能解决我们的问题， 要有直接的体验，就必须有简单，这意味着必须有敏感性。 头脑因知识的重量而变得迟钝。 头脑被过去、未来弄得笨拙。 只有一颗能够不断地、每时每刻调整它自己以适应现在的头脑， 可以应对这种环境不断施加给我们的强大影响和压力。

Thus a religious man is not really one who puts on a robe or a loincloth, or lives on one meal a day, or has taken innumerable vows to be this and not to be that, but is he who is inwardly simple, who is not becoming anything. Such a mind is capable of extraordinary receptivity, because there is no barrier, there is no fear, there is no going towards something; therefore it is capable of receiving grace, God, truth, or what you will.

因此，一个宗教性的人并不是一个穿上长袍或缠腰布的人， 或每天靠一顿饭为生，或发过无数次誓言要成为这个，而不成为那个， 而是他内心是俭朴的，他不成为任何人物。 这样的头脑具有非凡的接受能力， 因为没有障碍，没有恐惧，没有走向某个东西； 因此，它能够接受恩典、上帝、真理或者你想要的。

But a mind that is pursuing reality is not a simple mind. A mind that is seeking out, searching, groping, agitated, is not a simple mind. A mind that conforms to any pattern of authority, inward or outward, cannot be sensitive. And it is only when a mind is really sensitive, alert, aware of all its own happenings, responses, thoughts, when it is no longer becoming, is no longer shaping itself to be something - only then is it capable of receiving that which is truth. It is only then that there can be happiness, for happiness is not an end - it is the result of reality.

但是，追求现实的头脑并不是一个俭朴的头脑。 一個尋找、搜查、摸索、焦躁不安的頭腦，不是一個俭朴的頭腦。 一个符合任何权威模式的头脑，无论是内在的还是外在的，都不可能是敏感的。 只有當一個頭腦真正敏感、警覺、意识到它自己所有的發生、回應、思想時， 当它不再成为，不再塑造自己成为某种人物时 —— 只有这样，它才能接受真理。 只有这样，才有快乐， 因为快乐不是目的 —— 它是现实的产物。

When the mind and the heart have become simple and therefore sensitive - not through any form of compulsion, direction, or imposition - then we shall see that our problems can be tackled very simply. However complex our problems, we shall be able to approach them freshly and see them differently. That is what is wanted at the present time: people who are capable of meeting this outward confusion, turmoil, antagonism anew, creatively, simply - not with theories nor formulas, either of the left or of the right. You cannot meet it anew if you are not simple.

当头脑和心灵变得俭朴，因而灵敏时 —— 不是通过任何形式的强迫、指示或强加 —— 然后我们将看到我们的问题可以非常简单地解决。 无论我们的问题多么复杂，我们都将能够全新地处理它们，并以不同的方式看待。 这就是目前想要的： 能够崭新地、创造性地、俭朴地应对这种外在的困惑、动荡、敌对， —— 不是左派或右派的理论或公式。 如果你不俭朴，你就无法全新地面对它。

A problem can be solved only when we approach it thus. We cannot approach it anew if we are thinking in terms of certain patterns of thought, religious, political or otherwise. So we must be free of all these things, to be simple. That is why it is so important to be aware, to have the capacity to understand the process of our own thinking, to be cognizant of ourselves totally; from that there comes a simplicity, there comes a humility which is not a virtue or a practice.

只有当我们这样处理问题时，问题才能得到解决。 我们不能全新对待它 如果我们根据某些思维模式来思考，不管是宗教，政治或其他的。 因此，我们必须摆脱所有这些东西，处于俭朴。 这就是为什么觉悟如此重要，有能力理解我们自己的思想过程，完全认识我们自己； 从那开始，有一种简单，一种不是出于美德或实践的谦卑。

Humility that is gained ceases to be humility. A mind that makes itself humble is no longer a humble mind. It is only when one has humility, not a cultivated humility, that one is able to meet the things of life that are so pressing, because then one is not important, one doesn't look through one's own pressures and sense of importance; one looks at the problem for itself and then one is able to solve it.

获得的谦卑不再是谦卑。 一個使自己謙卑的頭腦不再是一個謙卑的頭腦。 只有当一个人有谦卑，而不是被培养的谦卑时， 一个人能够面对生活中如此紧迫的事情， 因为那样一个人就不重要了，一个人不透过自己的压力和重要性去看； 一个人看问题本身，然后一个人能够解决它。

TO KNOW OURSELVES means to know our relationship with the world - not only with the world of ideas and people, but also with nature, with the things we possess. That is our life - life being relationship to the whole. Does the understanding of that relationship demand specialization? Obviously not. What it demands is awareness to meet life as a whole.

认识我们自己，意味着认识我们与世界的关系 —— 不仅与思想和人的世界有关，而且与自然，与我们拥有的东西有关。 这就是我们的生命 —— 生命是与整体的关系。 对这种关系的理解是否需要专业化？显然不是。 它需要的是意识到整个生命。

How is one to be aware? That is our problem. How is one to have that awareness - if I may use this word without making it mean specialization? How is one to be capable of meeting life as a whole? - which means not only personal relationship with your neighbour but also with nature, with the things that you possess, with ideas, and with the things that the mind manufactures as illusion, desire and so on.

如何意识？这是我们的问题。 一个人如何拥有这种意识 —— 如果我可以使用这个词而不让它变得专业化？ 一个人如何能够面对整个生命？ —— 这不仅意味着与邻居的个人关系 也是与自然，与你拥有的东西，与思想， 以及头脑制造的东西，如幻觉、欲望等等。

How is one to be aware of this whole process of relationship? Surely that is our life, is it not? There is no life without relationship; and to understand this relationship does not mean isolation. On the contrary, it demands a full recognition or awareness of the total process of relationship.

一个人如何意识到这整个关系过程？ 当然，这就是我们的生命，不是吗？ 没有关系就没有生命；理解这种关系并不意味着隔离。 相反，它要求对关系的整个过程有充分的认识或意识。

How is one to be aware? How are we aware of anything? How are you aware of your relationship with a person? How are you aware of the trees, the call of a bird? How are you aware of your reactions when you read a newspaper? Are we aware of the superficial responses of the mind, as well as the inner responses? How are we aware of anything?

如何去觉察？ 我们怎么知道任何事情？ 你如何意识到你与一个人的关系？ 你怎么知道树木，鸟的叫声？ 当你读报纸时，你如何意识到你的反应？ 我们是否意识到头脑的表面反应，以及内在的反应？ 我们怎么知道任何事情？

First we are aware, are we not?, of a response to a stimulus, which is an obvious fact; I see the trees, and there is a response, then sensation, contact, identification and desire. That is the ordinary process, isn't it? We can observe what actually takes place, without studying any books. So through identification you have pleasure and pain. And our `capacity' is this concern with pleasure and the avoidance of pain, is it not?

首先，我们有意识，不是吗？ 对刺激的反应，这是一个显而易见的事实； 我看到樹木，有一種回應，然後是感覺、接觸、認同和慾望。 这是普通的过程，不是吗？ 我们可以观察实际发生的事情，而无需研究任何书籍。 因此，通过识别，你有快乐和痛苦。 而我们的“能力”就是这种关注快乐和避免痛苦，不是吗？

If you are interested in something, if it gives you pleasure, there is `capacity' immediately; there is an awareness of that fact immediately; and if it is painful the `capacity' is developed to avoid it. So long as we are looking to `capacity' to understand ourselves, I think we shall fail; because the understanding of ourselves does not depend on capacity.

如果你对某件事感兴趣，如果它给你带来快乐，就会立即有“能力”； 立即意识到这一事实； 如果它是痛苦的，就会发展出“能力”来避免它。 只要我们寻求理解自己的“能力”，我想我们会失败； 因为对自己的理解并不取决于能力。

It is not a technique that you develop, cultivate and increase through time, through constantly sharpening. This awareness of oneself can be tested, surely, in the action of relationship; it can be tested in the way we talk, the way we behave. Watch yourself without any identification, without any comparison, without any condemnation; just watch, and you will see an extraordinary thing taking place. You not only put an end to an activity which is unconscious - because most of our activities are unconscious - you not only bring that to an end, but, further, you are aware of the motives of that action, without inquiry, without digging into it.

它不是一种你随着时间的推移，通过不断磨砺而发展、培养和增加的技术。 这种对自己的意识，当然可以在关系的行动中得到检验； 它可以通过我们的说话方式，我们的行为方式来测试。 观察自己，没有任何认同，没有任何比较，没有任何谴责； 只观察，你就会看到一件非凡的事情正在发生。 你不仅结束了无意识的活动 —— 因为我们的大多数活动都是无意识的 —— 你不仅结束了它，而且，更进一步， 你知道那个行动的动机，不必询问，不需深入研究它。

When you are aware, you see the whole process of your thinking and action; but it can happen only when there is no condemnation. When I condemn something, I do not understand it, and it is one way of avoiding any kind of understanding. I think most of us do that purposely; we condemn immediately and we think we have understood. If we do not condemn but regard it, are aware of it, then the content, the significance of that action begins to open up.

当你意识时，你会看到你思想和行动的整个过程； 但是，只有在没有谴责的情况下才会发生。 當我譴責某件事時，我不理解它，這是一种避免任何理解的方式。 我认为我们大多数人都是故意这样做的； 我们立即谴责，我们认为我们已经理解了。 如果我们不谴责它，而是尊重它，意识到它， 那么，这个内容，这个行动的意义就展开了。

Experiment with this and you will see for yourself. Just be aware - without any sense of justification - which may appear rather negative but is not negative. On the contrary, it has the quality of passivity which is direct action; and you will discover this, if you experiment with it.

尝试一下，您将亲眼看到。 只是留意 —— 没有任何评判 —— 这可能看起来相当消极，但不是消极的。 相反，它有这种被动性，也就是直接地行动； 如果你尝试一下，你会发现这一点。

After all, if you want to understand something, you have to be in a passive mood, do you not? You cannot keep on thinking about it, speculating about it or questioning it. You have to be sensitive enough to receive the content of it. It is like being a sensitive photographic plate. If I want to understand you, I have to be passively aware; then you begin to tell me all your story.

毕竟，如果你想理解一些东西，你必须处于一种被动的心情，你不是吗？ 你不能不停地思考它、揣测它或质疑它。 您必须足够敏感才能接收其中的内容。 它就像一个敏感的照相底片。 如果我想理解你，我必须被动地意识到；然后你开始告诉我你所有的故事。

Surely that is not a question of capacity or specialization. In that process we begin to understand ourselves - not only the superficial layers of our consciousness, but the deeper, which is much more important; because there are all our motives and intentions, our hidden, confused demands, anxieties, fears, appetites. Outwardly we may have them all under control but inwardly they are boiling. Until those have been completely understood through awareness, obviously there cannot be freedom, there cannot be happiness, there is no intelligence.

这当然不是能力或专业化的问题。 在这个过程中，我们开始理解我们自己 —— 不仅是我们意识的表层，还有更深层，这更重要； 因为有我们所有的动机和意图，我们隐藏的、混乱的要求、焦虑、恐惧、口味。 从表面上看，我们可能都控制了它们，但从内在看，它们正在沸腾。 除非这些通过意识被完全理解， 顯然不可能有自由，不可能有快樂，不可能智能。

Is intelligence a matter of specialization? - intelligence being the total awareness of our process. And is that intelligence to be cultivated through any form of specialization? Because that is what is happening, is it not? The priest, the doctor, the engineer, the industrialist, the business man, the professor - we have the mentality of all that specialization.

智能是专业化的问题吗？—— 智能是我们过程的全部意识。 这种智慧可以通过任何形式的专业化来培养吗？ 因为这就是正在发生的事情，不是吗？ 牧师、医生、工程师、实业家、商人、教授 —— 我们有所有这些专业化的智能。

To realize the highest form of intelligence - which is truth, which is God, which cannot be described - to realize that, we think we have to make ourselves specialists. We study, we grope, we search out; and, with the mentality of the specialist or looking to the specialist, we study ourselves in order to develop a capacity which will help to unravel our conflicts, our miseries.

实现最高形式的智能 —— 这是真理，这是上帝，无法描述 —— 要意识到这一点，我们认为我们必须让自己成为专家。 我们学习，我们摸索，我们寻找；并且，携带专家的智能或寻求专家， 我们研究我们自己，是为了发展一种能力，帮助解开我们的冲突和痛苦。

Our problem is, if we are at all aware, whether the conflicts and the miseries and the sorrows of our daily existence can be solved by another; and if they cannot, how is it possible for us to tackle them? To understand a problem obviously requires a certain intelligence, and that intelligence cannot be derived from or cultivated through specialization. It comes into being only when we are passively aware of the whole process of our consciousness, which is to be aware of ourselves without choice, without choosing what is right and what is wrong.

我们的问题是，如果我们意识到， 我们日常生活中的冲突、痛苦和悲伤，是否可以通过他人解决； 如果他们不能，我们怎么可能解决它们？ 理解一个问题显然需要一定的智力， 智力不能从专业化中获得或通过专业化来培养。 只有当我们被动地意识到我们意识的整个过程时，它才会出现， 也就是意识到我们自己，没有选择，不去选择什么是对的，什么是错的。

When you are passively aware, you will see that out of that passivity - which is not idleness, which is not sleep, but extreme alertness - the problem has quite a different significance; which means there is no longer identification with the problem and therefore there is no judgement and hence the problem begins to reveal its content. If you are able to do that constantly, continuously, then every problem can be solved fundamentally, not superficially.

当你被动地意识时，你将从被动中看到这一点。 —— 这不是懒惰，这不是睡眠，而是极度警觉 —— 这个问题具有完全不同的意义； 这意味着不再辨识问题 因此没有判断，因此问题开始揭示其内容。 如果你能够不断地、不断地这样做， 那么每个问题都可以从根本上解决，而不是肤浅地解决。

That is the difficulty, because most of us are incapable of being passively aware, letting the problem tell the story without our interpreting it. We do not know how to look at a problem dispassionately. We are not capable of it, unfortunately, because we want a result from the problem, we want an answer, we are looking to an end; or we try to translate the problem according to our pleasure or pain; or we have an answer already on how to deal with the problem.

这就是困难， 因为我们大多数人都无法被动地意识， 让问题讲述故事，而不解释它。 我们不知道如何冷静地看待问题。 不幸的是，我们没有能力做到这一点， 因为我们想要问题的结果，我们想要一个答案，我们正在寻找一个终点； 或者我们试图根据我们的快乐或痛苦来翻译问题； 或者我们已经有了如何处理问题的答案。 因此，我们用旧模式处理一个总是新的问题。

Therefore we approach a problem, which is always new, with the old pattern. The challenge is always the new, but our response is always the old; and our difficulty is to meet the challenge adequately, that is fully. The problem is always a problem of relationship - with things, with people or with ideas; there is no other problem; and to meet the problem of relationship, with its constantly varying demands - to meet it rightly, to meet it adequately - one has to be aware passively. This passivity is not a question of determination, of will, of discipline; to be aware that we are not passive is the beginning.

挑战总是新的，但我们的反应总是旧的； 我们的困难在于充分地、完全地应对挑战。 问题总是关系问题 —— 与事物、人或思想的关系； 没有其他的问题； 并应对关系问题，其不断变化的要求 —— 为了正确地应对它，为了充分应对它 —— 一个人必须被动地意识。 这种被动不是决心、意志和纪律的问题。 意识到我们不是被动的，就是一个开始。

To be aware that we want a particular answer to a particular problem - surely that is the beginning: to know ourselves in relationship to the problem and how we deal with the problem. Then as we begin to know ourselves in relationship to the problem - how we respond, what are our various prejudices, demands, pursuits, in meeting that problem - this awareness will reveal the process of our own thinking, of our own inward nature; and in that there is a release.

意识到我们想要一个特定问题的特定答案 —— 当然这是开始： 认识我们自己与问题的关系以及我们如何处理问题。 然后当我们开始认识我们自己与问题的关系时 —— 我们如何回应，我们在解决这个问题时的各种偏见、要求、追求是什么 —— 这种意识将揭发我们自己的思考过程，我们自己的内在本性； 其中有一种释放。

What is important, surely, is to be aware without choice, because choice brings about conflict. The chooser is in confusion, therefore he chooses; if he is not in confusion, there is no choice. Only the person who is confused chooses what he shall do or shall not do. The man who is clear and simple does not choose; what is, is. Action based on an idea is obviously the action of choice and such action is not liberating; on the contrary, it only creates further resistance, further conflict, according to that conditioned thinking.

当然，重要的是在没有选择的情况下意识，因为选择会带来冲突。 选择者处于混乱中，因此他选择；如果他不困惑，就没有选择。 只有困惑的人才选择他应该做什么或不该做什么。 清晰简单的人不会选择；什么是，即是。 基于想法的行动显然是选择的行动，这种行动不是解放； 相反，根据这种局限性的思考，它只会造成进一步的抵抗，进一步的冲突。

The important thing, therefore, is to be aware from moment to moment without accumulating the experience which awareness brings; because, the moment you accumulate, you are aware only according to that accumulation, according to that pattern, according to that experience. That is your awareness is conditioned by your accumulation and therefore there is no longer observation but merely translation. Where there is translation, there is choice, and choice creates conflict; in conflict there can be no understanding.

因此，重要的是， 时时刻刻的意识，而不是积累意识带来的体验； 因为，在你积累的那一刻， 你只是根据那个积累，根据那个模式，根据那个体验来意识。 那么，你的意识被你的积累所限制。 因此，不再有观察，而只有翻译。 有翻译的地方就有选择，选择会产生冲突；在冲突中不可能有理解。

Life is a matter of relationship; and to understand that relationship, which is not static, there must be an awareness which is pliable, an awareness which is alertly passive, not aggressively active. As I said, this passive awareness does not come through any form of discipline, through any practice. It is to be just aware, from moment to moment, of our thinking and feeling, not only when we are awake; for we shall see, as we go into it more deeply, that we begin to dream, that we begin to throw up all kinds of symbols which we translate as dreams. Thus we open the door into the hidden, which becomes the known; but to find the unknown, we must go beyond the door - surely, that is our difficulty.

生活是关系的问题； 理解这种关系，它不是静态的， 必须有一种柔韧的意识，一种警觉的、被动的意识，而不是激进的、主动的意识。 正如我所说，这种被动的意识不是通过任何形式的戒律，通过任何练习来实现的。 它只是时时刻刻意识到我们的思想和感受，不仅在我们清醒的时候； 因为当我们更深入地研究它时，我们将看到， 我们开始做梦，我们抛出各种符号，并把它们翻译为梦。 因此，我们打开了通往隐藏的大门，它成为已知的； 但要找到未知，我们必须走出大门 —— 当然，这是我们的困难。

Reality is not a thing which is knowable by the mind, because the mind is the result of the known, of the past; therefore the mind must understand itself and its functioning, its truth, and only then is it possible for the unknown to be.

现实不是头脑可以知道的东西， 因为头脑是已知的、过去的产物； 因此，頭腦必須理解它自己和它的作用，它的真实性， 只有这样，未知才有可能出现。