TO COMMUNICATE with one another, even if we know each other very well, is extremely difficult. I may use words that may have to you a significance different from mine. Understanding comes when we, you and I, meet on the same level at the same time. That happens only when there is real affection between people, between husband and wife, between intimate fiends. That is real communion. Instantaneous understanding comes when we meet on the same level at the same time.
彼此交流，即使我们彼此非常了解，也是极其困难的。 我使用的词语对你来说可能意义不同。 当我们，你和我，同时在同一层面上相遇时，理解就会到来。 只有当人与人之间、丈夫和妻子之间、亲密的恶魔之间有真正的感情时，才会发生这种情况。 这才是真正的共融。 当我们在同一时间在同一层面上相遇时，即时理解就会到来。
It is very difficult to commune with one another easily, effectively and with definitive action. I am using words which are simple, which are not technical, because I do not think that any technical type of expression is going to help us solve our difficult problems; so I am not going to use any technical terms, either of psychology or of science. I have not read any books on psychology or any religious books, fortunately. I would like to convey, by the very simple words which we use in our daily life, a deeper significance; but that is very difficult if you do not know how to listen.
彼此之间很容易、有效和有明确行动的交流是非常困难的。 我使用的词很简单，不是技术性的， 因为我不认为任何技术类型的表达会帮助我们解决我们的难题； 所以我不会使用任何技术术语，无论是心理学还是科学。 幸运的是，我没有读过任何关于心理学的书或任何宗教书籍。 我想通过我们在日常生活中使用的非常简单的词语来传达更深的意义； 但是，如果你不知道如何倾听，就非常困难。
There is an art of listening. To be able really to listen, one should abandon or put aside all prejudices, preformulations and daily activities. When you are in a receptive state of mind, things can be easily understood; you are listening when your real attention is given to something. But unfortunately most of us listen through a screen of resistance.
有一种倾听的艺术。 为了能够真正倾听，一个人应该放弃或抛开所有的偏见、预设和日常活动。 当你处于接受的心态时，事情很容易理解； 当你真正的注意力放在某事上时，你就在倾听。 但不幸的是，我们大多数人都是通过阻力的屏幕来倾听的。
We are screened with prejudices, whether religious or spiritual, psychological or scientific; or with our daily worries, desires and fears. And with these for a screen, we listen. Therefore, we listen really to our own noise, to our own sound, not to what is being said. It is extremely difficult to put aside our training, our prejudices, our inclination, our resistance, and, reaching beyond the verbal expression, to listen so that we understand instantaneously. That is going to be one of our difficulties.
我们被偏见所掩盖，无论是宗教的还是精神的，心理的还是科学的； 或者带着我们每天的担忧、欲望和恐惧。 带着这些屏幕，我们倾听。 因此，我们实际上在倾听我们自己的噪音，我们自己的声音，而不是说出的什么。 抛开我们的训练，我们的偏见，我们的倾向，我们的抵抗，是极其困难的， 并且，超越口头表达，倾听，以便我们立即理解。 这将是我们的困难之一。
If during this discourse, anything is said which is opposed to your way of thinking and belief just listen; do not resist. You may be right, and I may be wrong; but by listening and considering together we are going to find out what is the truth.
如果在这个讨论中， 说出了任何与你的思维方式和信仰相反的话，只是听；不要反抗。 你可能是对的，我可能是错的； 但是通过一起倾听和思考，我们将找出真相是什么。
Truth cannot be given to you by somebody. You have to discover it; and to discover, there must be a state of mind in which there is direct perception. There is no direct perception when there is a resistance, a safeguard, a protection. Understanding comes through being aware of what is. To know exactly what is, the real, the actual, without interpreting it, without condemning or justifying it, is, surely, the beginning of wisdom.
真理不能由某人给你。你必须发现它； 要发现，必须有一种有直接感知的心态。 当有抵抗、防御、保护时，就没有直接的感知。 理解来自于对‘什么是’的意识。 确切地知道什么是，这个真实，这实际的，而不去解释它，不去谴责或证明它， 当然，就是智慧的开端。
It is only when we begin to interpret, to translate according to our conditioning, according to our prejudice, that we miss the truth. After all, it is like research. To know what something is, what it is exactly, requires research - you cannot translate it according to your moods. Similarly, if we can look, observe, listen, be aware of what is, exactly, then the problem is solved. And that is what we are going to do in all these discourses. I am going to point out to you what is, and not translate it according to my fancy; nor should you translate it or interpret it according to your background or training.
只要我们根据我们的条件，根据我们的偏见， 进行解释、翻译，我们就错过了这个真实。 毕竟，这就像研究。 要知道某个东西是什么，它到底是什么，需要研究 —— 你不能根据自己的心情翻译它。 同样，如果我们能够去看，观察，倾听，意识到到底是什么，那么问题就解决了。 这就是我们在所有这些论述中要做的事情。 我要向你指出‘什么是’，而不是根据我的喜好翻译它； 您也不应该根据您的背景或培训来翻译或解释它。
Is it not possible, then, to be aware of everything as it is? Starting from there, surely, there can be an understanding. To acknowledge, to be aware of to get at that which is, puts an end to struggle. If I know that I am a liar, and it is a fact which I recognize, then the struggle is over.
那么，难道就不可能照原样意识到一切吗？ 从那里开始，当然可以有一个理解。 承认，意识，要得到它，就结束了挣扎。 如果我知道我是个骗子，而且我承认这是一个事实，那么挣扎就结束了。
To acknowledge, to be aware of what one is, is already the beginning of wisdom, the beginning of understanding, which releases you from time. To bring in the quality of time - time, not in the chronological sense, but as the medium, as the psychological process, the process of the mind - is destructive, and creates confusion. So, we can have understanding of what is when we recognize it without condemnation, without justification, without identification.
承认，意识到自己是什么， 已经是智慧的开始，理解的开始，它让你从时间中解脱出来。 带来时间的质量 —— 时间，而不是时间顺序， 而是作为媒介，作为心理过程，头脑的过程 —— 是破坏性的，并造成混乱。 因此，我们可以理解什么是 当我们不带谴责、不经辩解、不认同地承认它时。
To know that one is in a certain condition, in a certain state, is already a process of liberation; but a man who is not aware of his condition, of his struggle, tries to be something other than he is, which brings about habit. So, then, let us keep in mind that we want to examine what is, to observe and be aware of exactly what is the actual, without giving it any slant, without giving it an interpretation.
知道一个人处于某种条件，处于某种状态，已经是一个解脱的过程； 但是一个不知道自己的状况，不知道自己的挣扎的人， 试图成为他之外的东西，这就带来了习惯。 因此，让我们记住，我们要检查什么是， 观察并意识什么是真实的， 没有给它任何倾斜，不给它一个解释。
It needs an extraordinarily astute mind, an extraordinarily pliable heart, to be aware of and to follow what is; because what is is constantly moving, constantly undergoing a transformation, and if the mind is tethered to belief, to knowledge, it ceases to pursue, it ceases to follow the swift movement of what is.
它需要一颗非常精明的头脑，一颗非常柔韧的心灵，去意识和追随什么是； 因为是什么在不断移动，不断经历转变， 如果思想被信仰、知识所束缚， 它就不再追逐，不再跟随事物的迅速运动。
What is is not static, surely - it is constantly moving, as you will see if you observe it very closely. To follow it, you need a very swift mind and a pliable heart - which are denied when the mind is static, fixed in a belief, in a prejudice, in an identification; and a mind and heart that are dry cannot follow easily, swiftly, that which is.
当然，什么是不是静止的 —— 它在不断移动，如果你非常仔细地观察它，你会看到。 要跟上它，你需要一个非常敏捷的头脑和一颗柔韧的心灵。 —— 当头脑是静止的，固定在信仰、偏见、认同中时，就会被拒绝； 一个干燥的头脑和心灵不能轻易地、迅速地跟随那。
One is aware, I think, without too much discussion, too much verbal expression, that there is individual as well as collective chaos, confusion and misery. It is not only in India, but right throughout the world; in China, America, England, Germany, all over the world, there is confusion, mounting sorrow. It is not only national, it is not particularly here, it is all over the world.
我想，一个人知道，不需太多的讨论，太多的口头表述， 既有个人的混乱、困惑和痛苦，也有集体的混乱、困惑和痛苦。 它不仅在印度，而且在世界各地； 在中国，美国，英国，德国，世界各地，都有困惑，越来越悲伤。 它不仅是全国性的，也不是特别在这里，它是全世界的。
There is extraordinarily acute suffering, and it is not individual only but collective. So it is a world catastrophe, and to limit it merely to a geographical area, a coloured section of the map, is absurd; because then we shall not understand the full significance of this worldwide as well as individual suffering. Being aware of this confusion, what is our response today? How do we react?
有非常尖锐的痛苦，它不仅仅是个人的，而是集体的。 所以这是一场世界灾难， 仅仅将它限制在地理区域，地图的彩色部分，是荒谬的； 因为那样的话，我们将无法理解这在世界范围内以及个人痛苦的全部意义。 意识到这种困惑，我们今天的反应是什么？我们如何反应？
There is suffering, political, social, religious; our whole psychological being is confused, and all the leaders, political and religious, have failed us; all the books have lost their significance. You may go to the Bhagavad Gita or the Bible or the latest treatise on politics or psychology, and you will find that they have lost that ring, that quality of truth; they have become mere words.
有苦难，政治的、社会的、宗教的； 我们的整个心理存在是混乱的， 所有的政治和宗教领导人都辜负了我们； 所有的书都失去了意义。 你可以去看《薄伽梵歌》或圣经或最新的政治或心理学论文， 你会发现他们失去了那枚戒指，那种真理的品质；它们已经变成了纯粹的文字。
You yourself who are the repeater of those words, are confused and uncertain, and mere repetition of words conveys nothing. Therefore the words and the books have lost their value; that is, if you quote the Bible, or Marx, or the Bhagavad Gita, as you who quote it are yourself uncertain, confused, your repetition becomes a lie; because what is written there becomes mere propaganda, and propaganda is not truth.
你自己是这些词的重复者，是困惑和不确定的， 仅仅重复词语并不能传达任何信息。 因此，文字和书籍失去了价值； 也就是说，如果你引用圣经、马克思或《薄伽梵歌》， 由于引用它的人自己不确定，困惑，您的重复成了谎言； 因为那里写的东西变成了纯粹的宣传，而宣传不是真理。
So when you repeat, you have ceased to understand your own state of being. You are merely covering with words of authority your own confusion. But what we are trying to do is to understand this confusion and not cover it up with quotations; so what is your response to it? How do you respond to this extraordinary chaos, this confusion, this uncertainty of existence?
所以当你重复的时候，你已经不再理解你自己的存在状态了。 你只是用权威的话语掩盖你自己的困惑。 但我们试图做的是理解这种混乱，而不是用引文掩盖它； 那么你对此有何回应？ 你如何回应这种非凡的混乱，这种困惑，这种存在的不确定性？
Be aware of it, as I discuss it: follow, not my words, but the thought which is active in you. Most of us are accustomed to be spectators and not to partake in the game. We read books but we never write books. It has become our tradition, our national and universal habit, to be the spectators, to look on at a football game, to watch the public politicians and orators. We are merely the outsiders, looking on, and we have lost the creative capacity. Therefore we want to absorb and partake.
当我讨论它时，要意识到它：跟随的不是我的话，而是活跃在你里面的思想。 我们大多数人都习惯于成为旁观者，而不是参与比赛。 我们读书，但我们从不写书。 它已经成为我们的传统，我们的民族和普遍习惯， 成为观众，观看足球比赛，观看公共政治家和演说家。 我们只是局外人，旁观，我们已经失去了创造能力。 因此，我们想要吸收和参与。
But if you are merely observing, if you are merely spectators, you will lose entirely the significance of this discourse, because this is not a lecture which you are to listen to from force of habit. I am not going to give you information which you can pick up in an encyclopaedia. What we are trying to do is to follow each other's thoughts, to pursue as far as we can, as profoundly as we can, the intimations, the responses of our own feelings. So please find out what your response is to this cause, to this suffering; not what somebody else's words are, but how you yourself respond.
但是如果你只是在观察，如果你只是旁观者， 你将完全失去这个讨论的意义， 因为这不是一个你从习惯的力量中听取的讲座 我不会给你可以在百科全书中获取的信息。 我们要做的是跟随彼此的想法，尽可能深入地追求， 这些暗示，我们自己感受的反应。 因此，请找出你对这个原因，对这个苦难的反应； 不是别人的话是什么，而是你自己如何回应。
Your response is one of indifference if you benefit by the suffering, by the chaos, if you derive profit from it, either economic, social, political or psychological. Therefore you do not mind if this chaos continues. Surely, the more trouble there is in the world, the more chaos, the more one seeks security. Haven't you noticed it?
你的回应是冷漠的 如果你从苦难中，从混乱中受益， 如果您从中获得利润，无论是经济、社会、政治还是心理上。 因此，你不介意这种混乱是否继续下去。 当然，世界上的麻烦越多，混乱就越多，一个人就越寻求安全。 你没注意到吗？
When there is confusion in the world, psychologically and in every way, you enclose yourself in some kind of security, either that of a bank account or that of an ideology; or else you turn to prayer, you go to the temple - which is really escaping from what is happening in the world. More and more sects are being formed, more and more `isms' are springing up all over the world. Because the more confusion there is, the more you want a leader, somebody who will guide you out of this mess, so you turn to the religious books, or to one of the latest teachers; or else you act and respond according to a system which appears to solve the problem, a system either of the left or of the right. That is exactly what is happening.
当世界上在心理上和各个方面都存在混乱时， 你把自己封闭在某种安全感中，要么是银行账户，要么是意识形态的安全； 或者你轉向祈禱，你去寺庙 —— 這真的是在逃避世界上正在發生的事情。 越来越多的教派正在形成，越来越多的“主义”在世界各地涌现。 因为越是混乱，你就越需要一个领导者，一个能引导你走出困境的人， 所以你转向宗教书籍，或最新的老师之一； 否则，您根据系统采取行动和响应 这似乎解决了这个问题，一个左派或右派的系统。 这正是正在发生的事情。
The moment you are aware of confusion, of exactly what is, you try to escape from it. Those sects which offer you a system for the solution of suffering, economic, social or religious, are the worst; because then system becomes important and not man - whether it be a religious system, or a system of the left or of the right. System becomes important, the philosophy, the idea, becomes important, and not man; and for the sake of the idea, of the ideology, you are willing to sacrifice all mankind, which is exactly what is happening in the world.
當你意識到困惑，意識到確切的本質時，你就試圖逃避它。 那些为你提供解决经济、社会或宗教痛苦的制度的教派是最糟糕的； 因为那时系统变得重要而不是人 —— 无论是宗教体系，还是左派或右派制度。 制度变得重要，哲学，思想变得重要，而不是人； 为了思想，为了意识形态， 你愿意牺牲全人类，这正是世界上正在发生的事情。
This is not merely my interpretation; if you observe, you will find that is exactly what is happening. The system has become important. Therefore, as the system has become important, men, you and I, lose significance; and the controllers of the system, whether religious or social, whether of the left or of the right, assume authority, assume power, and therefore sacrifice you, the individual. That is exactly what is happening.
这不仅仅是我的解释；如果你觀察，你會發現這正是正在發生的事情。 系统变得很重要。 因此，随着制度变得重要，人，你和我，失去了意义； 这些系统的控制者，无论是宗教的还是社会的，无论是左派还是右派， 承担权威，掌握权力，因此牺牲你，个人。 这正是正在发生的事情。
Now what is the cause of this confusion, this misery? How did this misery come about, this suffering, not only inwardly but outwardly, this fear and expectation of war, the third world war that is breaking out? What is the cause of it?
现在，这种混乱，这种痛苦的原因是什么？ 这种痛苦是如何产生的，这种痛苦，不仅是内在的，而且是外在的， 这种对战争的恐惧和期待，即将爆发的第三次世界大战？ 原因是什么？
Surely it indicates the collapse of all moral, spiritual values, and the glorification of all sensual values, of the value of things made by the hand or by the mind. What happens when we have no other values except the value of the things of the senses, the value of the products of the mind, of the hand or of the machine? The more significance we give to the sensual value of things, the greater the confusion, is it not? Again, this is not my theory. You do not have to quote books to find out that your values, your riches, your economic and social existence are based on things made by the hand or by the mind. So we live and function and have our being steeped in sensual values, which means that things, the things of the mind, the things of the hand and of the machine, have become important; and when things become important, belief becomes predominantly significant - which is exactly what is happening in the world, is it not?
当然，它表明所有道德、精神价值的崩溃， 以及对所有感觉价值的颂扬，对手或头脑所创造的事物的价值的赞美。 当我们除了感觉事物的价值，头脑、手或机器的产品的价值， 没有其他的价值时，会发生什么？ 我们越重视事物的感觉价值，混乱就越大，不是吗？ 同样，这不是我的理论。 你不必引用书籍来发现你的价值观，你的财富，你的经济 社会存在的基础是手或头脑制造的东西。 所以我们生活和运作，沉浸在感觉的价值观中， 这意味着东西，头脑的东西，手和机器的东西，已经变得重要； 当东西变得重要时，信念变得格外的重要 —— 这正是世界上正在发生的事情，不是吗？
Thus, giving more and more significance to the values of the senses brings about confusion; and, being in confusion, we try to escape from it through various forms, whether religious, economic or social, or through ambition, through power, through the search for reality. But the real is near, you do not have to seek it; and a man who seeks truth will never find it.
因此，赋予感官价值越来越重要的意义会带来混乱； 而且，在困惑中，我们试图通过各种形式逃避它， 无论是宗教的、经济的还是社会的，还是通过野心，通过权力，通过对现实的追求。 但真实近在咫尺，你不必寻求它； 一个寻求真理的人永远不会找到它
Truth is in what is - and that is the beauty of it. But the moment you conceive it, the moment you seek it, you begin to struggle; and a man who struggles cannot understand. That is why we have to be still, observant, passively aware. We see that our living, our action, is always within the field of destruction, within the field of sorrow; like a wave, confusion and chaos always overtake us. There is no interval in the confusion of existence.
。 真理存在于现实中 —— 这就是它的美妙之处。 但是当你构思它的那一刻，你寻求它的那一刻，你开始挣扎； 一个挣扎的人无法理解。 这就是为什么我们必须处于安静，观察，被动地觉知。 我们看到，我们的生活，我们的行动，总是在毁灭的领域里，在悲伤的领域里； 就像波浪一样，困惑和混乱总是笼罩着我们。存在的混乱没有间隔。
Whatever we do at present seems to lead to chaos, seems to lead to sorrow and unhappiness. Look at your own life and you will see that our living is always on the border of sorrow. Our work, our social activity, our politics, the various gatherings of nations to stop war, all produce further war. Destruction follows in the wake of living; whatever we do leads to death. That is what is actually taking place.
无论我们现在做什么，似乎都会导致混乱，似乎会导致悲伤和不幸。 看看你自己的生活，你會發現我們的生活總是在悲傷的邊緣。 我们的工作，我们的社会活动，我们的政治，各国为制止战争而举行的各种集会，都产生了进一步的战争。 毁灭随之而来；无论我们做什么都会导致死亡。 这就是实际发生的情况。
Can we stop this misery at once, and not go on always being caught by the wave of confusion and sorrow? That is, great teachers, whether the Buddha or the Christ, have come; they have accepted faith, making themselves, perhaps, free from confusion and sorrow. But they have never prevented sorrow, they have never stopped confusion. Confusion goes on, sorrow goes on.
我们能不能立即停止这种痛苦，而不是继续总是被困惑和悲伤的浪潮所困？ 也就是说，伟大的导师，无论是佛陀还是基督，都来了； 他们接受了信仰，也许使自己免于困惑和悲伤。 但他们从未阻止悲伤，他们从未停止过困惑。 困惑在继续，悲伤还在继续。
If you, seeing this social and economic confusion, this chaos, this misery, withdraw into what is called the religious life and abandon the world, you may feel that you are joining these great teachers; but the world goes on with its chaos, its misery and destruction, the everlasting suffering of its rich and poor. So, our problem, yours and mine, is whether we can step out of this misery instantaneously. If, living in the world, you refuse to be a part of it, you will help others out of this chaos - not in the future, not tomorrow, but now.
如果你，看到这种社会和经济混乱，这种混乱，这种痛苦， 退缩到所谓的宗教生活中，抛弃世界， 你可能会觉得你正在加入这些伟大的老师； 但是世界继续着它的混乱、它的痛苦和破坏，它的富人和穷人的持久的痛苦。 所以，我们的问题，你的和我的，是我们能否立即走出这种痛苦。 如果生活在世界上，你拒绝成为它的一部分，你将帮助他人摆脱这种混乱。 —— 不是将来，不是明天，而是现在。
Surely that is our problem. War is probably coming, more destructive, more appalling in its form. Surely we cannot prevent it, because the issues are much too strong and too close. But you and I can perceive the confusion and misery immediately, can we not? We must perceive them, and then we shall be in a position to awaken the same understanding of truth in another. In other words, can you be instantaneously free? - because that is the only way out of this misery. Perception can take place only in the present; but if you say, "I will do it tomorrow the wave of confusion overtakes you, and you are then always involved in confusion.
这当然是我们的问题。 战争可能即将到来，更具破坏性，形式更可怕。 我们当然无法阻止它，因为问题太严重，太接近。 但是你和我都能立即察觉到困惑和痛苦，不是吗？ 我们必须感知它们， 然后，我们将能够在别人身上唤醒对真理的同样理解。 换句话说，你能立即获得自由吗？ —— 因为这是摆脱这种痛苦的唯一出路。 感知只能发生在当下；但如果你说， “明天我会做的，混乱的浪潮压倒了你，然后你总是卷入混乱。
Now is it possible to come to that state when you yourself perceive the truth instantaneously and therefore put an end to confusion? I say that it is, and that it is the only possible way. I say it can be done and must be done, not based on supposition or belief. To bring about this extraordinary revolution - which is not the revolution to get rid of the capitalists and install another group - to bring about this wonderful transformation, which is the only true revolution, is the problem.
现在有没有可能达到那种状态 当你自己瞬间感知到真实，并因此结束混乱？ 我说是，这是唯一可能的办法。 我说这是可以做到的，而且必须做到，而不是基于假设或信念。 实现这场非凡的革命 —— 这不是摆脱资本家并建立另一个团体的革命 —— 要实现这种奇妙的转变，这是唯一真正的革命，是问题所在。
What is generally called revolution is merely the modification or the continuance of the right according to the ideas of the left. The left, after all, is the continuation of the right in a modified form. If the right is based on sensual values, the left is but a continuance of the same sensual values, different only in degree or expression. Therefore true revolution can take place only when you, the individual, become aware in your relationship to another.
一般所謂的革命，只不過是按照左派的思想對右派的修改或延續。 毕竟，左派是右派以修改形式延续的延续。 如果权利是基于感觉价值观， 左派只不过是相同的感觉价值的延续，只是在程度或表达上有所不同。 因此，真正的革命只有在你，个人，意识到你和另一个人的关系时，才能发生。
Surely what you are in your relationship to another, to your wife, your child, your boss, your neighbour, is society. Society by itself is non-existent. Society is what you and I, in our relationship, have created; it is the outward projection of all our own inward psychological states. So if you and I do not understand ourselves, merely transforming the outer, which is the projection of the inner, has no significance whatsoever; that is there can be no significant alteration or modification in society so long as I do not understand myself in relationship to you. Being confused in my relationship, I create a society which is the replica, the outward expression of what I am. This is an obvious fact, which we can discuss. We can discuss whether society, the outward expression, has produced me, or whether I have produced society.
当然，你和另一个人的关系中，与你的妻子、你的孩子、你的老板、你的邻居的关系，就是社会。 社会本身是不存在的。 社会是你和我，在我们的关系中，创造的； 它是我们自己所有内在心理状态的外在投射。 所以如果你和我不理解自己， 仅仅改变外在，即内在的投射，没有任何意义； 也就是说，社会不可能有重大的改变或修改 只要我不理解自己与你的关系。 在我的关系中感到困惑，我创造了一个社会，它是我的复制品，是我的外在表达。 这是一个显而易见的事实，我们可以讨论的东西。 我们可以讨论是社会，外在的表现，产生了我，还是我产生了社会。
Is it not, therefore, an obvious fact that what I am in my relationship to another creates society and that, without radically transforming myself, there can be no transformation of the essential function of society? When we look to a system for the transformation of society, we are merely evading the question, because a system cannot transform man; man always transforms the system, which history shows.
因此，这不是一个显而易见的事实吗 我在与另一个人的关系中创造了社会，并且， 不彻底改造自己，就没有社会本质功能的改造吗？ 当我们寻求一个社会转变的制度时，我们只是在回避这个问题， 因为一个系统不能改变人；人类总是在改变系统，历史表明了这一点。
Until I, in my relationship to you, understand myself I am the cause of chaos, misery, destruction, fear, brutality. Understanding myself is not a matter of time; I can understand myself at this very moment. If I say, "I shall understand myself tomorrow", I am bringing in chaos and misery, my action is destructive. The moment I say that I "shall" understand, I bring in the time element and so am already caught up in the wave of confusion and destruction.
直到我，在我与你的关系中，理解我自己，我是混乱、痛苦、破坏、恐惧、残暴的原因。 理解自己不是一个时间问题；此时此刻，我能理解自己。 如果我说，“我明天会理解自己”，我带来了混乱和痛苦，我的行为是破坏性的。 当我说我“应该”理解的那一刻，我带来了时间元素 所以我已经陷入了混乱和破坏的浪潮中。
Understanding is now, not tomorrow. Tomorrow is for the lazy mind, the sluggish mind, the mind that is not interested. When you are interested in something, you do it instantaneously, there is immediate understanding, immediate transformation. If you do not change now, you will never change, because the change that takes place tomorrow is merely a modification, it is not transformation. Transformation can only take place immediately; the revolution is now, not tomorrow.
理解是现在，而不是明天。 明天是懒惰的头脑，迟钝的头脑，不感兴趣的头脑。 当你对某件事感兴趣时，你会立即去做， 有立即的理解，立即的转变。 如果你现在不改变，你永远不会改变， 因為明天發生的變化僅僅是一種修改，它不是轉變。 转变只能立即发生；革命是现在，不是明天。
When that happens, you are completely without a problem, for then the self is not worried about itself; then you are beyond the wave of destruction.
当这种情况发生时，你完全没有问题， 因而，自我就不担心它自己了；那么你超越了毁灭的浪潮。