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。