FOR MOST OF us, desire is quite a problem: the desire for property, for position, for power, for comfort, for immortality, for continuity, the desire to be loved, to have something permanent, satisfying, lasting, something which is beyond time. Now, what is desire? What is this thing that is urging, compelling us?

对于我们大多数人来说，欲望是一个相当大的问题： 对财产、对地位、对权力、对舒适、对不朽、对延续的渴望， 渴望被爱，渴望拥有永恒的、满足的、持久的、超越时间的东西。 现在，什么是欲望？ 这个催促、迫使我们的东西是什么？

I am not suggesting that we should be satisfied with what we have or with what we are, which is merely the opposite of what we want. We are trying to see what desire is, and if we can go into it tentatively, hesitantly, I think we shall bring about a transformation which is not a mere substitution of one object of desire for another object of desire. This is generally what we mean by `change', is it not?

我并不是说我们应该满足于我们所拥有的或我们的现状， 这与我们想要的恰恰相反。 我们试图看看欲望是什么，如果我们能试探性地、犹豫地进入它， 我认为我们将带来一个转变 这不仅仅是用一个欲望对象代替另一个欲望对象。 这通常是我们所说的“改变”，不是吗？

Being dissatisfied with one particular object of desire, we find a substitute for it. We are everlastingly moving from one object of desire to another which we consider to be higher, nobler, more refined; but, however refined, desire is still desire, and in this movement of desire there is endless struggle, the conflict of the opposites.

由于对一个特定的欲望对象不满意，我们找到了它的替代品。 我们永远从一个欲望对象转移到另一个我们认为更高级、更尊贵、更精致的对象； 但是，无论多么精致，欲望仍然是欲望， 在这种欲望的运动中，有无休止的挣扎，相互对立的冲突。

Is it not, therefore, important to find out what is desire and whether it can be transformed? What is desire? Is it not the symbol and its sensation? Desire is sensation with the object of its attainment. Is there desire without a symbol and its sensation? Obviously not. The symbol may be a picture, a person, a word, a name, an image, an idea which gives me a sensation, which makes me feel that I like or dislike it; if the sensation is pleasurable, I want to attain, to possess, to hold on to its symbol and continue in that pleasure.

因此，找出什么是欲望以及它是否可以被转变不是很重要吗？ 什么是欲望？难道它不是符号和它的感觉吗？ 欲望是伴随着对象的捕获而取得的感觉。 存在没有符号的欲望和它的感觉？显然没有。 符号可以是图片，一个人，词语，名称，图像，想法 它给我一种感觉，让我觉得我喜欢或不喜欢它； 如果感觉是愉快的， 我想获得，拥有，抓住它的符号，并延续这种快乐。

From time to time, according to my inclinations and intensities, I change the picture, the image, the object. With one form of pleasure I am fed up, tired, bored, so I seek a new sensation, a new idea, a new symbol. I reject the old sensation and take on a new one, with new words, new significances, new experiences. I resist the old and yield to the new which I consider to be higher, nobler, more satisfying. Thus in desire there is a resistance and a yielding, which involves temptation; and of course in yielding to a particular symbol of desire there is always the fear of frustration.

不时地，根据我的倾向和强度，我改变图片，图像，对象。 由于我对某种形式的快乐感到厌倦了，累了，無聊了，所以我尋求一種新的感覺，一種新的想法，一個新的符号。 我摒弃旧的感觉，接受一种新的感觉，用新的词汇，新的意义，新的体验。 我抵制旧的，屈服于我认为更高级、更尊贵、更令人满意的新事物。 因此，在欲望中有一种抵抗和屈服，里面涉及到诱惑； 当然，在屈服于欲望的特定符号时，总是害怕受挫折。

If I observe the whole process of desire in myself I see that there is always an object towards which my mind is directed for further sensation, and that in this process there is involved resistance, temptation and discipline. There is perception, sensation, contact and desire, and the mind becomes the mechanical instrument of this process, in which symbols words, objects are the centre round which all desire, all pursuits, all ambitions are built; that centre is the `me'.

如果我观察自己的欲望的整个过程 我看到总有一个对象，我的头脑被引导到更进一步的感觉， 在这个过程中，有抵抗、诱惑和纪律。 有感知、感觉、接触和欲望， 这颗头脑成为这个过程的机械工具， 其中符号、词语、对象是所有欲望、所有追求、所有野心的中心； 这个中心就是“我”。

Can I dissolve that centre of desire - not one particular desire, one particular appetite or craving, but the whole structure of desire, of longing, hoping, in which there is always the fear of frustration? The more I am frustrated, the more strength I give to the `me'. So long as there is hoping, longing, there is always the background of fear, which again strengthens that centre. And revolution is possible only at that centre, not on the surface, which is merely a process of distraction, a superficial change leading to mischievous action.

我能不能消解那欲望的中心 —— 不是某一特定的欲望，一种特定的品味或渴望， 而是欲望、渴望、希望的整个结构，那里面总是有对挫折的恐惧？ 我越沮丧，我给“我”的力量就越大。 只要有希望，渴望，就总有恐惧的背景，这再次加强了这个中心。 革命只有在那个中心才有可能，而不是在表面上， 那只是一个分心的过程，一个导致灾难的面子工程。

When I am aware of this whole structure of desire, I see how my mind has become a dead centre, a mechanical process of memory. Having tired of one desire, I automatically want to fulfil myself in another. My mind is always experiencing in terms of sensation, it is the instrument of sensation. Being bored with a particular sensation, I seek a new sensation, which may be what I call the realization of God; but it is still sensation. I have had enough of this world and its travail and I want peace, the peace that is everlasting; so I meditate, control, I shape my mind in order to experience that peace. The experiencing of that peace is still sensation. So my mind is the mechanical instrument of sensation, of memory, a dead centre from which I act, think. The objects I pursue are the projections of the mind as symbols from which it derives sensations.

当我意识到这整个欲望结构时， 我看到我的头脑如何变成一个死中心，一个机械的记忆过程。 厌倦了一个欲望，我自然而然地想在另一个欲望中实现自己。 我的头脑总是在感觉方面体验，它是感觉的工具。 厌倦了某种特定的感觉，我寻求一种新的感觉， 这可能就是我所说的对上帝的实现；但它仍然是轰动。 我已经受够了这个世界和它的艰辛，我想要和平，永恒的和平； 所以我冥想，控制，我塑造我的思想，以体验那种和平。 对这种平静的体验仍然是轰动。 所以我的头脑是感觉、记忆的机械工具，是我行动、思考的死中心。 我追求的对象是头脑作为象征的投射，从中获得感觉。

The word `God', the word `love', the word `communism', the word `democracy', the word `nationalism' - these are all symbols which give sensations to the mind, and therefore the mind clings to them. As you and I know, every sensation comes to an end, and so we proceed from one sensation to another; and every sensation strengthens the habit of seeking further sensation. Thus the mind becomes merely an instrument of sensation and memory, and in that process we are caught. So long as the mind is seeking further experience it can only think in terms of sensation; and any experience that may be spontaneous, creative, vital, strikingly new, it immediately reduces to sensation and pursues that sensation, which then becomes a memory. Therefore the experience is dead and the mind becomes merely a stagnant pool of the past.

“上帝”这个词，“爱”这个词，“共产主义”这个词，“民主”这个词，“民族主义”这个词 —— 这些都是给这个头脑带来感觉的符号，因此这颗脑袋紧紧抓住它们。 正如你我所知，每一种感觉都会走到尽头，所以我们从一种感觉走向另一种感觉； 每一种感觉都会加强寻求进一步感觉的习惯。 那样一来，这颗头脑仅仅变成了感觉和记忆的工具，在这个过程中，我们被捕了。 只要这颗头脑在寻求进一步的体验，它就只能从感觉的角度来思考； 而任何可能发生的自发的、创造性的、生动的、新奇的体验， 立即被简化为感觉，并去追求这种感觉，也就是已经变成记忆的这个东西。 因此，这个体验是死的，这颗头脑装满了过去，变成了一潭死水。

If we have gone into it at all deeply we are familiar with this process; and we seem to be incapable of going beyond. We want to go beyond, because we are tired of this endless routine, this mechanical pursuit of sensation; so the mind projects the idea of truth, or God; it dreams of `a vital change and of playing a principal part in that change, and so on and on and on. Hence there is never a creative state. In myself I see this process of desire going on, which is mechanical, repetitive, which holds the mind in a process of routine and makes of it a dead centre of the past in which there is no creative spontaneity. Also there are sudden moments of creation, of that which is not of the mind, which is not of memory, which is not of sensation or of desire.

如果我们深入研究过它，我们熟悉这个过程； 我们似乎无法超越。 我们想超越，因为我们厌倦了这种无休止的例行公事，这种对感觉的机械性追求； 所以头脑投射出真理或上帝的想法； 它梦想着“一种关键性的改变，并在那种改变中扮演着主角，等等。 因此，從來沒有一種創造性狀態。 在我自己身上，我看到了这个欲望的过程，它是机械的，重复的， 它把这颗头脑束缚在例行公事的过程中，并使其成为过去的死中心。 其中没有创造性的自发性。 有时也会出现突然的创造性时刻， 那种不属于头脑，不属于记忆，不属于感觉或欲望的东西。

Our problem, therefore, is to understand desire - not how far it should go or where it should come to an end, but to understand the whole process of desire, the cravings, the longings, the burning appetites. Most of us think that possessing very little indicates freedom from desire - and how we worship those who have but few things! A loincloth, a robe, symbolizes our desire to be free from desire; but that again is a very superficial reaction.

因此，我们的问题是理解欲望 —— 不是它应该走多远或应该在哪里结束， 而是要理解欲望的整个过程，这种渴望，这种期盼，这火辣的美味。 我们大多数人认为，拥有很少就意味着免于欲望的自由 —— 而我们是多么崇拜那些拥有很少的东西的人！ 缠腰布、长袍象征着摆脱了欲望；我们对这些象征符号是多么的渴望； 而这又是一个非常肤浅的反应。

Why begin at the superficial level of giving up outward possessions when your mind is crippled with innumerable wants, innumerable desires, beliefs, struggles? Surely it is there that the revolution must take place, not in how much you possess or what clothes you wear or how many meals you eat. But we are impressed by these things because our minds are very superficial.

为什么要从放弃外在财物的肤浅开始 当你的头脑被无数的想要、无数的欲望、信仰、挣扎所羁绊时？ 当然，革命必须发生在那里， 而不在于你拥有多少，你穿什么衣服，你吃了多少顿饭。 但是我们对这些东西印象深刻，因为我们的头脑非常肤浅。

Your problem and my problem is to see whether the mind can ever be free from desire, from sensation. Surely creation has nothing to do with sensation; reality, God, or what you will, is not a state which can be experienced as sensation. When you have an experience, what happens? It has given you a certain sensation, a feeling of elation or depression. Naturally, you try to avoid, put aside, the state of depression; but if it is a joy, a feeling of elation, you pursue it. Your experience has produced a pleasurable sensation and you want more of it; and the `more' strengthens the dead centre of the mind, which is ever craving further experience.

你和我的问题是： 看看这颗头脑能不能从欲望、从感觉中解放。 当然，创造与感觉无关； 现实、上帝或你要要的，不是一种可以作为感觉而被体验的状态。 当你有体验时，在发生什么？ 它给你一种某种感觉，一种兴高采烈或沮丧的感觉。 自然地，你试图避免沮丧的状态，把它放在一边； 但如果它是一种快乐，一种兴高采烈的感觉，你就会追求它。 您的体验产生了愉悦的感觉，您想要更多； 而“更多”加强了头脑的死中心，它总是渴望进一步的体验。

Hence the mind cannot experience anything new, it is incapable of experiencing anything new, because its approach is always through memory, through recognition; and that which is recognized through memory is not truth, creation, reality. Such a mind cannot experience reality; it can only experience sensation, and creation is not sensation, it is something that is everlastingly new from moment to moment.

因此，头脑无法体验任何新事物，它没有能力去体验任何新事物， 因为它的方法总是通过记忆，通过识别； 通过记忆而被识别出来的，不是真理，不是创造，不是现实。 这样的头脑无法体验现实； 它只能体验感觉， 创造不是感觉，它每时每刻都永恒的新。

Now I realize the state of my own mind; I see that it is the instrument of sensation and desire, or rather that it is sensation and desire, and that it is mechanically caught up in routine. Such a mind is incapable of ever receiving or feeling out the new; for the new must obviously be something beyond sensation, which is always the old. So, this mechanical process with its sensations has to come to an end, has it not? The wanting more, the pursuit of symbols, words, images, with their sensation - all that has to come to an end. Only then is it possible for the mind to be in that state of creativeness in which the new can always come into being.

现在我意识到了我这颗头脑的状态； 我看到它是感觉和欲望的工具，或者更确切地说，它就是感觉和欲望， 并且它被机械地卷入了例行公事。 这样的头脑永远无法接受或感受新事物； 因为新事物显然必须是超越感觉的东西，而感觉总是旧的。 那么，这个机械过程及其感觉必须结束，不是吗？ 想要更多，追求符号，文字，图像，以及它们的感觉 —— 这一切都必须结束。 只有这样，头脑才有可能处于那种创造性的状态。 新事物总能应运而生。

If you will understand without being mesmerized by words, by habits, by ideas, and see how important it is to have the new constantly impinging on the mind, then, perhaps, you will understand the process of desire, the routine, the boredom, the constant craving for experience. Then I think you will begin to see that desire has very little significance in life for a man who is really seeking. Obviously there are certain physical needs: food, clothing, shelter, and all the rest of it. But they never become psychological appetites, things on which the mind builds itself as a centre of desire. Beyond the physical needs, any form of desire - for greatness, for truth, for virtue - becomes a psychological process by which the mind builds the idea of the `me' and strengthens itself at the centre.

如果你能理解而不被文字、习惯、想法所迷惑， 看看这颗头脑被新东西不断冲击是多么重要，那么，也许， 你会理解欲望的过程，例行公事，无聊，对体验的不断渴望。 那么，我想你会开始看到， 对于一个真正寻求的人来说，欲望在生命中的意义不大。 显然，有一定的物质需求：食物、衣服、住所和其他所有需求。 但它们永远不会成为心理上的食材，那种头脑用来建立它自己，化身为欲望的中心的材料。 超越物质上的需求，任何形式的欲望 —— 对伟大、对真理、对美德的欲望 —— 成为一个心理过程，通过这个过程，这颗头脑建立了“我”的观念，并在这个中心强化自我。

When you see this process, when you are really aware of it without opposition, without a sense of temptation, without resistance, without justifying or judging it, then you will discover that the mind is capable of receiving the new and that the new is never a sensation; therefore it can never be recognized, re-experienced. It is a state of being in which creativeness comes without invitation, without memory; and that is reality.

当你看到这个过程时，当你真正意识到它时 没有反对，没有诱惑，没有抵抗，没有辩解或评判， 然後你會發現頭腦能夠接收新事物，而新的永遠不是一種感覺； 因此，它永远无法被识别、被重新体验。 它是一种存在状态，在这种状态下，没有邀请，没有记忆，创造来了；那就是现实。

LIFE IS EXPERIENCE, experience in relationship. One cannot live in isolation, so life is relationship and relationship is action. And how can one have that capacity for understanding relationship which is life? Does not relationship mean not only communion with people but intimacy with things and ideas?

生活是体验，关系中的体验。 一个人不能隔离地生活，所以生活就是关系，关系就是行动。 一个人怎么能具备理解关系，也就是理解生活的能力？ 关系不仅意味着与人的交流，而且意味着与事物和想法的亲密接触，难道不是吗？

Life is relationship, which is expressed through contact with things, with people and with ideas. In understanding relationship we shall have capacity to meet life fully, adequately. So our problem is not capacity - for capacity is not independent of relationship - but rather the understanding of relationship, which will naturally produce the capacity for quick pliability, for quick adjustment, for quick response.

生命就是关系，通过与事物、与人和想法的接触而体现。 在理解关系中，我们将有能力完全地、充分地迎接生活。 所以我们的问题不是能力 —— 因为能力不是独立于关系的。 —— 而是对关系的理解， 这将自然产生快速的柔韧性，快速的调整，快速的响应能力。

Relationship, surely, is the mirror in which you discover yourself. Without relationship you are not; to be is to be related; to be related is existence. You exist only in relationship; otherwise you do not exist, existence has no meaning. It is not because you think you are that you come into existence. You exist because you are related; and it is the lack of understanding of relationship that causes conflict.

当然，关系是一面镜子，在里面，你发现了你自己。 没有关系，你就不在；活着就有关联；关联就是存在。 你只存在于关系中；否則你不存在，存在就没有意義。 不是你以为你存在，你就存在。 你的存在是因为你被关联； 正是缺乏对关系的理解导致出冲突。

Now there is no understanding of relationship, because we use relationship merely as a means of furthering achievement, furthering transformation, furthering becoming. But relationship is a means of self-discovery, because relationship is to be; it is existence. Without relationship, I am not. To understand myself, I must understand relationship.

现在，没有理解关系， 因为我们把关系仅仅作为一种手段，来获取进一步的成果，进一步的转变，进一步的成为。 但关系是自我发现的一种手段，因为关系就是生命；它就是存在。 没有关系，就没有我。要理解我自己，我必须理解关系。

Relationship is a mirror in which I can see myself. That mirror can either be distorted, or it can be `as is', reflecting that which is. But most of us see in relationship, in that mirror, things we would rather see; we do not see what is. We would rather idealize, escape, we would rather live in the future than understand that relationship in the immediate present.

关系是一面镜子，我可以看到我自己。 那面镜子可以被扭曲，也可以是“原样”，反映出那是谁。 但是，在关系中，在那面镜子里，我们大多数人看到我们喜欢看的；我们看不到‘什么是’。 我们宁愿理想化，逃避， 我们宁愿活在未来，也不愿理解眼前的那种关系。

Now if we examine our life, our relationship with another, we shall see that it is a process of isolation. We are really not concerned with another; though we talk a great deal about it, actually we are not concerned. We are related to someone only so long as that relationship gratifies us, so long as it gives us a refuge, so long as it satisfies us. But the moment there is a disturbance in the relationship which produces discomfort in ourselves, we discard that relationship. In other words, there is relationship only so long as we are gratified.

现在，如果我们审视我们的生命，我们与他人的关系，我们将看到这是一个隔离的过程。 我们真的不关心别人；虽然我们讲了一大堆，但实际上我们并不关心。 我们只与某某人有关 只要这种关系让我们满意，只要它给我们一个避难所，只要它让我们满意。 但是，一旦关系中出现紊乱，使我们自己感到不适， 我们就摒弃这种关系。 换句话说，只有当我们感到满意时，关系才会存在。

This may sound harsh, but if you really examine your life very closely you will see it is a fact; and to avoid a fact is to live in ignorance, which can never produce right relationship. If we look into our lives and observe relationship, we see it is a process of building resistance against another, a wall over which we look and observe the other; but we always retain the wall and remain behind it, whether it be a psychological wall, a material wall, an economic wall or a national wall. So long as we live in isolation, behind a wall, there is no relationship with another; and we live enclosed because it is much more gratifying, we think it is much more secure.

这听起来可能很刺耳，但如果你真的非常仔细地审视你的生命，你会发现它是一个事实； 回避事实就是生活在无知中，永远无法产生正确的关系。 如果我们审视我们的生活并观察关系， 我们看到这是一个修筑长城，抵抗别人的过程，我们透过城墙来看，来观察别人； 但我们总是保留这堵墙，留在它后面， 无论是心理墙、物质墙、经济墙还是国家墙。 只要我们隔离地生活在墙后，就与别人没有关系； 我们封闭地生活，因为它更令人满意，我们认为它更安全。

The world is so disruptive, there is so much sorrow, so much pain, war, destruction, misery, that we want to escape and live within the walls of security of our own psychological being. So, relationship with most of us is actually a process of isolation, and obviously such relationship builds a society which is also isolating.

世界是如此具有破坏性，有如此多的悲伤，如此多的痛苦，战争，毁灭，悲惨， 我们想逃离并生活在我们自己心理世界的安全墙内。 所以，与我们大多数人的关系，其实是一个隔离的过程， 显然，这种关系建立出一个同样隔离的社会。

That is exactly what is happening throughout the world: you remain in your isolation and stretch your hand over the wall, calling it nationalism, brotherhood or what you will, but actually sovereign governments, armies, continue. Still clinging to your own limitations, you think you can create world unity, world peace - which is impossible. So long as you have a frontier, whether national, economic, religious or social, it is an obvious fact that there cannot be peace in the world.

那正是世界各地正在发生的事情： 你仍然处于隔离状态，伸出你的手到墙上， 称之为民族主义，兄弟情谊或随便什么，但实际上是主权政府，军队，在继续。 你仍然依附于你自己的小圈子，你认为你可以创造世界大团结，世界和平 —— 这是不可能的。 只要你有一个边界，无论是国家、经济、宗教还是社会， 它就是一个显而易见的事实：世界上不可能有和平。

The process of isolation is a process of the search for power; whether one is seeking power individually or for a racial or national group there must be isolation, because the very desire for power, for position, is separatism. After all, that is what each one wants, is it not? He wants a powerful position in which he can dominate, whether at home, in the office, or in a bureaucratic regime. Each one is seeking power and in seeking power he will establish a society which is based on power, military, industrial, economic, and so on - which again is obvious.

隔离的过程是寻求权力的过程； 无论一个人是个人寻求权力，还是为一个种族或民族群体寻求权力，都必定有隔离， 因为对权力、对地位的渴望就是分裂主义。 毕竟，这是每个人想要的，不是吗？ 他想要一个强大的地位，无论是在家里，在办公室，还是在官僚政权中，他都可以占据主导地位。 每个人都在寻求权力，在寻求权力的过程中，他将建立一个社会。 基于权力、军事、工业、经济等等 —— 这又是显而易见的。

Is not the desire for power in its very nature isolating? I think it is very important to understand this, because the man who wants a peaceful world, a world in which there are no wars, no appalling destruction, no catastrophic misery on an immeasurable scale must understand this fundamental question, must he not? A man who is affectionate, who is kindly, has no sense of power, and therefore such a man is not bound to any nationality, to any flag. He has no flag.

在本质上，对权力的渴望，难道不就是隔离吗？ 我想，理解这一点非常重要， 因为如果一个人想要一个和平的世界， 一个没有战争，没有骇人听闻的毁灭，没有无法估量的苦难的悲惨世界 他必须理解这个基本问题，难道他不必吗？ 一个深情的、友善的人，没有权力感， 因此，这样的人不受任何国籍、任何旗帜的约束。他没有旗帜。

There is no such thing as living in isolation - no country, no people, no individual, can live in isolation; yet, because you are seeking power in so many different ways, you breed isolation. The nationalist is a curse because through his very nationalistic, patriotic spirit, he is creating a wall of isolation. He is so identified with his country that he builds a wall against another.

没有所谓的隔离的生活 —— 任何国家、任何人民、任何个人都不能隔离地生活； 然而，因为你以许多不同的方式寻求权力，你滋养着隔离。 民族主义者是一种诅咒 因为通过他非凡的民族主义爱国精神，他正在制造一堵隔离之墙。 他对自己的国家如此认同，以至于他建造了一堵墙来对抗另一个国家。

What happens when you build a wall against something? That something is constantly beating against your wall. When you resist something, the very resistance indicates that you are in conflict with the other. So nationalism, which is a process of isolation, which is the outcome of the search for power, cannot bring about peace in the world. The man who is a nationalist and talks of brotherhood is telling a lie; he is living in a state of contradiction.

当你给某个动物建造一堵墙，会发生什么？ 那个家伙一直在敲打你的墙。 當你抗拒某人時，抗拒本身就表明你与别人在发生冲突。 所以民族主义，是一个隔离的过程，是寻求权力的结果， 不能给世界带来和平。 一个谈论情谊的民族主义者，就是在撒谎； 他生活在一种矛盾的状态中。

Can one live in the world without the desire for power, for position, for authority? Obviously one can. One does it when one does not identify oneself with something greater. This identification with something greater - the party, the country, the race, the religion, God - is the search for power. Because you in yourself are empty, dull, weak, you like to identify yourself with something greater. That des1re to identify yourself with something greater is the desire for power.

一个人能生活在世界上，没有对权力、地位和权威的欲望吗？ 显然可以。当一个人不去认同比自己更伟大的事物时，他就在这么做。 这种对更伟大事物的认同 —— 党，国家，种族，宗教，上帝 —— 就是对权力的追求。 因为你自己是空虚的、沉闷的、软弱的，你喜欢用某种更伟大的东西来认同你自己。 认同比你自己更伟大事物的欲望，就是对权力的欲望。

Relationship is a process of self-revelation, and, without knowing oneself, the ways of one's own mind and heart, merely to establish an outward order, a system, a cunning formula, has very little meaning. What is important is to understand oneself in relationship with another. Then relationship becomes not a process of isolation but a movement in which you discover your own motives, your own thoughts, your own pursuits; and that very discovery is the beginning of liberation, the beginning of transformation.

关系是一个自我揭示的过程， 并且，在不知道我自己，不知道一个人的头脑和心灵方式的情况下， 仅仅为了建立一个外在的秩序，一个系统，一个狡猾的公式，意义不大。 重要的是在与他人的关系中理解我自己。 那么关系就不是一个隔离的过程 而是一场运动，在其中你发现自己的动机，你自己的思想，你自己的追求； 而这个发现本身，就是解放的开始，转变的开端。

IN ALL OUR experiences, there is always the experiencer, the observer, who is gathering to himself more and more or denying himself. Is that not a wrong process and is that not a pursuit which does not bring about the creative state? If it is a wrong process, can we wipe it out completely and put it aside? That can come about only when I experience, not as a thinker experiences, but when I am aware of the false process and see that there is only a state in which the thinker is the thought.

在我们的所有体验中， 總是有这个体驗者，这个觀察者，这谁越來越多地汇聚到他的身上，或者拒绝他自己。 这难道不是一个错误的过程，难道不是一种无法带来创造性状态的追求吗？ 如果这是一个错误的过程，我们能不能把它彻底抹去，放在一边？ 要做到，只有在我体验的时候，而不是作为一个思想家在体验， 但是当我意识到这种错误的过程 并看到只有一种状态：思想家是思想。

So long as I am experiencing, so long as I am becoming, there must be this dualistic action; there must be the thinker and the thought, two separate processes at work; there is no integration, there is always a centre which is operating through the will of action to be or not to be - collectively, individually, nationally and so on. Universally, this is the process.

只要我在体验，只要我在成为，就一定有这种二元性的行动； 必定有思想家和思想，两个分开的过程在运行； 没有融合， 总是有一个中心在运转，被‘成为’或‘不成为’的意志推动着 —— 集体、个人、国家等 普遍而言，就是这个过程。

So long as effort is divided into the experiencer and the experience, there must be deterioration. Integration is only possible when the thinker is no longer the observer. That is, we know at present there are the thinker and the thought, the observer and the observed, the experiencer and the experienced; there are two different states. Our effort is to bridge the two.

只要精力被分散为体验者和体验，就必然出现恶化。 只有当思想家不再是观察者时，融合才有可能。 也就是说，我们目前知道 有思想家和思想，观察者和被观察者，体验者和体验者； 有两种不同的状态。我们的精力是两者的桥梁。

The will of action is always dualistic. Is it possible to go beyond this will which is separative and discover a state in which this dualistic action is not? That can only be found when we directly experience the state in which the thinker is the thought. We now think the thought is separate from the thinker; but is that so? We would like to think it is, because then the thinker can explain matters through his thought. The effort of the thinker is to become more or become less; and therefore, in that struggle, in that action of the will, in `becoming', there is always the deteriorating factor; we are pursuing a false process and not a true process.

意志的行为总是二元性的。 有没有可能超越这种分散的意志，发现一种不是二元性行为的状态？ 只有当我们直接体验到‘思想家是思想’的状态时，才能发现。 我们现在认为思想与思想家是分开的；但事实真是如此吗？ 我们宁愿认为是这样，因为这样思想家就可以通过他的思想来解释事情。 思想家的精力变得更多或更少； 因此，在斗争中，在意志的行动中，在“成为”的过程中，总是有恶化的因素； 我们追求的是一个虚假的过程，而不是一个真实的过程。

Is there a division between the thinker and the thought? So long as they are separate, divided, our effort is wasted; we are pursuing a false process which is destructive and which is the deteriorating factor. We think the thinker is separate from his thought. When I find that I am greedy, possessive, brutal, I think I should not be all this. The thinker then tries to alter his thoughts and therefore effort is made to `become; in that process of effort he pursues the false illusion that there are two separate processes, whereas there is only one process. I think therein lies the fundamental factor of deterioration.

思想家和思想之间有区别吗？ 只要它们是分开的，分裂的，我们的精力就白费了； 我们正在追求一个虚假的进程，它是破坏性的，是恶化的因素。 我们认为思想家与他的思想是分开的。 当我发现自己贪婪、占有欲、残暴时，我想我不应该是这样。 然后，思想家试图改变他的想法，因此花费精力去‘成为’； 在这个努力的过程中 他追求一种虚幻的错觉，认为有两个分离的过程，而其实只有一个过程。 我认为这就是恶化的根本因素。

Is it possible to experience that state when there is only one entity and not two separate processes, the experiencer and the experience? Then perhaps we shall find out what it is to be creative, and what the state is in which there is no deterioration at any time, in whatever relationship man may be.

是否有可能体验到这种状态 当只有一个实体而非两个分离的，即体验者和体验的过程？ 然后，也许我们会发现什么是创造性的， 以及任何时候都没有恶化的状态，无论人是处于什么关系中。

I am greedy. I and greed are not two different states; there is only one thing and that is greed. If I am aware that I am greedy, what happens? I make an effort not to be greedy, either for sociological reasons or for religious reasons; that effort will always be in a small limited circle; I may extend the circle but it is always limited. Therefore the deteriorating factor is there.

我贪婪。 我和贪婪不是两种不同的状态；只有一个状态，那就是贪婪。 如果我知道自己很贪婪，在发生什么？ 我努力不贪婪，无论是出于社会原因，还是出于宗教原因； 这种努力将永远处于一个小小的有限的圈子里； 我可以扩展圆圈，但它总是有限的。 因此，恶化因素是存在的。

But when I look a little more deeply and closely, I see that the maker of effort is the cause of greed and he is greed itself; and I also see that there is no `me' and greed, existing separately, but that there is only greed. If I realize that I am greedy, that there is not the observer who is greedy but I am myself greed, then our whole question is entirely different; our response to it is entirely different; then our effort is not destructive.

但当我更深入、更仔细地观察时， 我看到努力的制造者是贪婪的原因，他就是贪婪本身； 我也看到，“我”和贪婪并不是分开的，存在的只有贪婪。 如果我意识到我是贪婪的，没有那位贪婪的观察者，我自己就是贪婪， 那么，我们的整个问题就完全不同了；我们对它的反应就完全不同； 那么，我们的精力就不是破坏性的。

What will you do when your whole being is greed, when whatever action you do is greed? Unfortunately, we don't think along those lines. There is the `me', the superior entity, the soldier who is controlling, dominating. To me that process is destructive. It is an illusion and we know why we do it. I divide myself into the high and the low in order to continue. If there is only greed, completely, not `I' operating greed, but I am entirely greed, then what happens?

当你的整个存在都是贪婪时，当你所做的任何行为都是贪婪时，你会怎么做？ 不幸的是，我们没有按照这些思路思考。 有这位“我”，这位超级实体，这位控制、支配的军人。 对我来说，那种过程是破坏性的。 它是一种幻觉，我们知道我们为什么要这样做。 我把自己分为高与低，以便继续。 如果只有贪婪，这个整体，不是“我”在操作贪婪，而是我的整体就是贪婪， 那么，会发生什么？

Surely then there is a different process at work altogether, a different problem comes into being. It is that problem which is creative, in which there is no sense of `I' dominating, becoming, positively or negatively. We must come to that state if we would be creative. In that state, there is no maker of effort. It is not a matter of verbalizing or of trying to find out what that state is; if you set about it in that way you will lose and you will never find.

必然有一个完全不同的过程在工作，一个不同的问题出现了。 正是这个问题，是创造性的， 在这个问题中，没有“我”在积极或消极的支配、成为的感觉。 如果我们要有创造力，我们必须处于那种状态。 在那种状态下，没有努力的制造者。 它不是口头表达或试图找出这种状态是什么的问题； 如果你以这种方式着手，你将失去，你将永远找不到。

What is important is to see that the maker of effort and the object towards which he is making effort are the same. That requires enormously great understanding, watchfulness, to see how the mind divides itself into the high and the low - the high being the security, the permanent entity - but still remaining a process of thought and therefore of time. If we can understand this as direct experience, then you will see that quite a different factor comes into being.

重要的是看到努力的制造者和他努力的对象是相同的。 这需要极大的理解、警觉、 看看这颗头脑如何把它自己分成高低 —— 高是安全，是永久的实体。 —— 但仍然是一个思考的过程，因此也是一个时间的过程。 如果我们能理解这，直接地体验， 然后你会看到一个完全不同的因素出现了。

THOUGHT HAS NOT solved our problems and I don't think it ever will. We have relied on the intellect to show us the way out of our complexity. The more cunning, the more hideous, the more subtle the intellect is, the greater the variety of systems, of theories, of ideas. And ideas do not solve any of our human problems; they never have and they never will.

思想没有解决我们的问题，我认为它永远不会。 我们依靠智力向我们展示了摆脱复杂性的方法。 智力越狡猾，越狰狞，越微妙， 系统、理论和想法的多样性就越大。 想法不能解决我们人类的任何问题； 它们从来没有，也永远不会。

The mind is not the solution; the way of thought is obviously not the way out of our difficulty. It seems to me that we should first understand this process of thinking, and perhaps be able to go beyond - for when thought ceases, perhaps we shall be able to find a way which will help us to solve our problems, not only the individual but also the collective.

这颗头脑不是解决方案；思考方式显然不是摆脱我们困难的方法。 在我看来，我们应该首先理解这个思考过程， 也许能够超越 —— 因为当思想消逝时， 也许我们能够找到一种方法来帮助我们解决问题， 不仅是个人的，还包括这个集体。

Thinking has not solved our problems. The clever ones, the philosophers, the scholars, the political leaders, have not really solved any of our human problems - which are the relationship between you and another, between you and myself. So far we have used the mind, the intellect, to help us investigate the problem and thereby are hoping to find a solution. Can thought ever dissolve our problems?

思考并没有解决我们的问题。 聪明的人们，哲学家，学者，政治领袖们， 没有真正解决我们任何的人类问题 —— 这是你和另一个人之间的关系，你和我之间的关系。 迄今为止 我们用头脑，用智力来帮助我们调查问题，并希望找到解决方案。 思想能解决我们的问题吗？

Is not thought, unless it is in the laboratory or on the drawing board, always self-protecting, self-perpetuating, conditioned? Is not its activity self-centred? And can such thought ever resolve any of the problems which thought itself has created? Can the mind, which has created the problems, resolve those things that it has itself brought forth?

除了那些在实验室或绘图板上的， 难道思想不是一直在自我防卫，自我延续，被局限吗？ 它的活动难道不是以自我为中心吗？ 这种思想能解决思想本身所造成的任何问题吗？ 这颗制造出问题的头脑，能解决它自己带来的那些东西吗？

Surely thinking is a reaction. If I ask you a question, you respond to it - you respond according to your memory, to your prejudices, to your upbringing, to the climate, to the whole background of your conditioning; you reply accordingly, you think accordingly. The centre of this background is the `me' in the process of action. So long as that background is not understood, so long as that thought process, that self which creates the problem, is not understood and put an end to, we are bound to have conflict, within and without, in thought, in emotion, in action. No solution of any kind, however clever, however well thought out, can ever put an end to the conflict between man and man, between you and me. Realizing this, being aware of how thought springs up and from what source, then we ask, "Can thought ever come to an end?"

当然，思考是一种反应。 如果我问你一个问题，你会回答它 —— 你根据你的记忆、你的偏见、你的教养、风度、你的条件反射的整个背景做出反应； 你相应地回答，你相应地思考。 这个背景的中心是行为过程中的“我”。 只要不理解那个背景，只要那个思考过程， 那个制造出问题的自我，没有被理解并结束， 我们注定冲突，无论是内在还是外在，在思想，情感，行动中。 没有任何一个解决方案，无论多么聪明，无论多么深思熟虑， 能永远结束人与人、你与我之间的冲突。 意识到这一点，意识到思想是如何冒出的，源头在什么地方， 然后我们问：“思想能结束吗？

That is one of the problems, is it not? Can thought resolve our problems? By thinking over the problem, have you resolved it? Any kind of problem - economic, social, religious - has it ever been really solved by thinking? In your daily life, the more you think about a problem, the more complex, the more irresolute, the more uncertain it becomes. Is that not so? - in our actual, daily life? You may, in thinking out certain facets of the problem, see more clearly another person's point of view, but thought cannot see the completeness and fullness of the problem - it can only see partially and a partial answer is not a complete answer, therefore it is not a solution.

这是问题之一，不是吗？ 思想能解决我们的问题吗？通过思考问题，你解决它了吗？ 任何一种问题 —— 经济的、社会的、宗教的 —— 真的可以通过思考来解决吗？ 在你的日常生活中， 你对一个问题思考得越多，就越复杂，越僵死，就越不确定。 难道不是这样吗？—— 在我们的实际日常生活中？ 在思考这个问题的几个角度时，你可能会更清楚地看到另一个人的观点， 但思想看不到问题的根本性和完整性 —— 它只能看到部分，部分答案不是完整的答案，因此它不是解决方案。

The more we think over a problem, the more we investigate, analyse and discuss it, the more complex it becomes. So is it possible to look at the problem comprehensively, wholly? How is this possible? Because that, it seems to me, is our major difficulty.

我们越是思考一个问题， 我们调查、分析和讨论得越多， 它就变得越复杂。 那么，是否有可能全面、完整地看这个问题呢？ 这怎么可能？ 因为在我看来，这是我们的主要困难。

Our problems are being multiplied - there is imminent danger of war, there is every kind of disturbance in our relationships - and how can we understand all that comprehensively, as a whole? Obviously it can be solved only when we can look at it as a whole - not in compartments, not divided. When is that possible? Surely it is only possible when the process of thinking - which has its source in the `me', the self, in the background of tradition, of conditioning, of prejudice, of hope, of despair - has come to an end.

我们的问题正在成倍增加 —— 战争的危险迫在眉睫， 我们的关系中有各种各样的干扰 —— 我们如何才能从整体上全面理解所有这些？ 显然，只有当我们能够将其视为整体时，它才能解决。 —— 不是在隔间中，不是在分裂中。 有可能吗？ 当然，只有当思考过程 —— 它的根源在于“我”，这位自我， 在傳統、制約、偏見、希望、絕望的背景下 —— 走到了盡頭。

Can we understand this self, not by analysing, but by seeing the thing as it is, being aware of it as a fact and not as a theory? - not seeking to dissolve the self in order to achieve a result but seeing the activity of the self, the `me', constantly in action? Can we look at it, without any movement to destroy or to encourage? That is the problem, is it not? If, in each one of us, the centre of the `me' is non-existent, with its desire for power, position, authority, continuance, self-preservation, surely our problems will come to an end!

我们能理解这个自我吗，不是通过分析， 而是看到这位的真身，真实意识到它，而非一个理论？ —— 不是为了达到一个结果而去消解自我 而是看到这位的活动，这位“我”，不断地在行动吗？ 我们能看着它，而没有任何摧毁或鼓励的动作吗？ 那就是问题所在，不是吗？ 如果在我们每个人身上，这位叫做“我”的中心不存在， 连同它对权力、地位、权威、延续、自我保护的欲望都不在， 我们的问题肯定会走到尽头！

The self is a problem that thought cannot resolve. There must be an awareness which is not of thought. To be aware, without condemnation or justification, of the activities of the self - just to be aware - is sufficient. If you are aware in order to find out how to resolve the problem, in order to transform it, in order to produce a result, then it is still within the field of the self, of the `me'. So long as we are seeking a result, whether through analysis, through awareness, through constant examination of every thought, we are still within the field of thought, which is within the field of the `me', of the `I', of the ego, or what you will.

自我是思想无法解决的一个问题。 必须有一种意识，它不属于思想。 不经谴责或辩解地意识到这位的活动 —— 只是意识 —— 就足够了。 如果你的意识， 是为了找出如何解决这个问题、改变它并产生一个结果， 那么它仍然在自我的领域内，在“我”的领域内。 只要我们寻求一个结果， 无论是通过分析，通过意识，还是通过对每个想法的不断检查， 我们仍然在思想的范围内， 也就是在我的地盘，在自我的领域，或者你能想到任何的场面。

As long as the activity of the mind exists, surely there can be no love. When there is love, we shall have no social problems. But love is not something to be acquired. The mind can seek to acquire it, like a new thought, a new gadget, a new way of thinking; but the mind cannot be in a state of love so long as thought is acquiring love. So long as the mind is seeking to be in a state of non-greed, surely it is still greedy, is it not? Similarly, so long as the mind wishes, desires, and practises in order to be in a state in which there is love, surely it denies that state, does it not?

只要頭腦的活動存在，就肯定不會有愛。 当有爱时，我们就没有社会问题。 但爱不是可获得的。 頭腦可以尋求獲得它，就像一個新的想法，一個新的小玩意，一種新的思維方式； 但是，只要思想在捕获爱，头脑就不能处于爱的状态。 只要头脑在寻求处于一种不贪婪的状态，它就肯定是贪婪的，不是吗？ 同样，只要这颗头脑希望、渴望和修行，以便处于有爱的状态， 它肯定拒绝了这种状态，不是吗？

Seeing this problem, this complex problem of living, and being aware of the process of our own thinking and realizing that it actually leads nowhere - when we deeply realize that, then surely there is a state of intelligence which is not individual or collective. Then the problem of the relationship of the individual to society, of the individual to the community, of the individual to reality, ceases; because then there is only intelligence, which is neither personal nor impersonal.

看到这个问题，这个复杂的生活问题， 意识到我们自己思考的过程 意识到它真实的茫然 —— 当我们深刻地意识到这一点， 那么肯定有一种智慧状态，它不是个人的或集体的。 那么，个人与社会的关系问题， 个人对社团，对社会，对现实的问题，消逝； 因为那时只有智慧，既不是个人的，也不是非个人的。

It is this intelligence alone, I feel, that can solve our immense problems. That cannot be a result; it comes into being only when we understand this whole total process of thinking, not only at the conscious level but also at the deeper, hidden levels of consciousness.

它是独立的智慧，我觉得，它能解决我们无穷的问题。 它无法成为一个结果。 它的出现，只有当我们理解整个思考过程， 不仅在意识层面，而且在意识的更深层、更隐蔽处。

To understand any of these problems we have to have a very quiet mind, a very still mind, so that the mind can look at the problem without interposing ideas or theories, without any distraction. That is one of our difficulties - because thought has become a distraction. When I want to understand, look at something, I don't have to think about it - I look at it. The moment I begin to think, to have ideas, opinions about it, I am already in a state of distraction, looking away from the thing which I must understand. So thought, when you have a problem, becomes a distraction - thought being an idea, opinion, judgement, comparison - which prevents us from looking and thereby understanding and resolving the problem.

要理解这些问题中的任何一个，我们必须有一个非常安静的头脑，一个非常静止的头脑， 这样头脑能在不干预想法或理论的情况下看待问题，而不分心。 這是我們的困難之一 —— 因為思想已經成為一種分心。 當我想理解、看某个东西時，我不必去想它 —— 我看它。 当我开始思考的那一刻，对它有了想法，意见， 我就已经处于分心的状态，目光从我必须理解的事情上移开了。 所以，当你遇到一个问题时，思想就成为一种分心 —— 思想是一种想法，意见，判断，比较 —— 阻止了我们，导致无法看到，无法理解和解决问题。

Unfortunately for most of us thought has become so important. You say, "How can I exist, be, without thinking? How can I have a blank mind?" To have a blank mind is to be in a state of stupor, idiocy or what you will, and your instinctive reaction is to reject it. But surely a mind that is very quiet, a mind that is not distracted by its own thought, a mind that is open, can look at the problem very directly and very simply. And it is this capacity to look without any distraction at our problems that is the only solution. For that there must be a quiet, tranquil mind.

不幸的是，对于我们大多数人来说，思想已经变得如此重要。 你说，“没有思考，我怎么能存在，怎么能活下去？我怎么会有一颗空白的头脑？” 头脑空白就是处于昏迷状态，白痴，或者随便你怎么说， 而你的本能反应就是拒绝它。 但肯定的是，一颗非常安靜的頭腦，一個不被自己的思想分心的頭腦， 一颗敞開的头脑，可以非常直接和簡單地看待問題。 正是这种心无旁骛地看待我们问题的能力，是唯一的解决方案。 为此，必须有一个安静、安宁的头脑。

Such a mind is not a result, is not an end product of a practice, of meditation, of control. It comes into being through no form of discipline or compulsion or sublimation, without any effort of the `me', of thought; it comes into being when I understand the whole process of thinking - when I can see a fact without any distraction. In that state of tranquillity of a mind that is really still there is love. And it is love alone that can solve all our human problems.

這樣的頭腦不是一个結果，不是練習、冥想和控制的终极产品。 它的出现，不通过任何形式的戒律、强迫或升华， 没有思想，没有“我”的任何努力； 当我理解思考的整个过程时，它就会出现 —— 当我能够心无旁骛地看到一个事实时。 那种头脑的宁静状态，是真正的静止，有爱。 只有爱才能解决我们人类的所有问题。