THE PROBLEMS OF the world are so colossal, so very complex, that to understand and so to resolve them one must approach them in a very simple and direct manner; and simplicity, directness, do not depend on outward circumstances nor on our particular prejudices and moods.
世界的问题是如此巨大，如此复杂， 要理解并解决它们，就必须以非常简单和直接的方式接近它们； 简单，直接，不取决于外在环境，也不取决于我们特定的偏见和心情。
As I was pointing out, the solution is not to be found through conferences, blueprints, or through the substitution of new leaders for old, and so on, The solution obviously lies in the creator of that problem, in the creator of the mischief, of the hate and of the enormous misunderstanding that exists between human beings, The creator of this mischief, the creator of these problems, is the individual, you and I, not the world as we think of it.
正如我所指出的， 解决方案不是通过会议、蓝图、 或者通过用新领导人代替旧领导人，等等， 解决方案显然在于这位问题的创造者， 这位灾难、仇恨和在人类之间造成巨大误解的创造者， 这位灾难的创造者，这些问题的创造者， 是个人，是你和我，而不是我们所想的世界。
The world is your relationship with another. The world is not something separate from you and me; the world, society, is the relationship that we establish or seek to establish between each other.
世界是你和别人的关系。 世界不是与你我分开的东西； 世界，社会，是我们彼此之间建立或寻求建立的关系。
So you and I are the problem, and not the world, because the world is the projection of ourselves and to understand the world we must understand ourselves. That world is not separate from us; we are the world, and our problems are the world's problems. This cannot be repeated too often, because we are so sluggish in our mentality that we think the world's problems are not our business, that they have to be resolved by the United Nations or by substituting new leaders for the old. It is a very dull mentality that thinks like that, because we are responsible for this frightful misery and confusion in the world, this ever-impending war.
所以你和我是这个问题，而不是这个世界， 因为这个世界是我们自己的投射，要理解世界，我们必须理解我们自己。 这个世界与我们并不分离；我们就是世界，我们的问题就是世界的问题。 这简直不能再重复了， 因为我们的心态太迟钝了，我们认为世界上的问题不关我们的事， 这些问题必须由联合国解决，或者用新领导人代替旧领导人。 这么想，就是一种非常沉闷的心态， 因为我们要为世界上这种可怕的痛苦和混乱负责，这场迫在眉睫的战争。
To transform the world, we must begin with ourselves; and what is important in beginning with ourselves is the intention. The intention must be to understand ourselves and not to leave it to others to transform themselves or to bring about a modified change through revolution, either of the left or of the right. It is important to understand that this is our responsibility, yours and mine; because, however small may be the world we live in, if we can transform ourselves, bring about a radically different point of view in our daily existence, then perhaps we shall affect the world at large, the extended relationship with others.
要改变世界，我们必须从我们自己开始； 从我们自己开始，重点是意图。 意图必须是理解我们自己 而不是让别人来改变我们自己 或者通过革命带来转变的改革， 要么是左派的，要么是右派的。 重要的是理解，这是我们的责任，你的和我的； 因为，无论我们生活的世界多么渺小， 如果我们能改变我们自己，在我们的日常生活中带来一种完全不同的观点， 那么也许我们将影响整个世界，扩展与他人的关系。
As I said, we are going to try and find out the process of understanding ourselves, which is not an isolating process. It is not withdrawal from the world, because you cannot live in isolation. To be is to be related, and there is no such thing as living in isolation. It is the lack of right relationship that brings about conflicts, misery and strife; however small our world may be, if we can transform our relationship in that narrow world, it will be like a wave extending outward all the time. I think it is important to see that point, that the world is our relationship, however narrow; and if we can bring a transformation there, not a superficial but a radical transformation, then we shall begin actively to transform the world.
正如我所说， 我们将尝试找出理解我们自己的过程，它不是一个隔离的过程。 它不是退出世界，因为你无法生活在隔离中。 存在就是关联，没有所谓的隔离生活。 正是缺乏正确的关系，引发出冲突、苦难和纷争； 无论我们的世界多么渺小，如果我们能在那个狭窄的世界中改变我们的关系， 它就像一个波浪一直向外延伸。 我认为重要的是要看到这一点，即世界是我们的关系，无论多么狭窄； 如果我们能在那里带来转变，不是肤浅的，而是彻底的转变， 然后，我们将开始积极地转变这个世界。
Real revolution is not according to any particular pattern, either of the left or of the right, but it is a revolution of values, a revolution from sensate values to the values that are not sensate or created by environmental influences. To find these true values which will bring about a radical revolution, a transformation or a regeneration, it is essential to understand oneself.
真正的革命不是按照任何特定的模式，无论是左派还是右派的， 而是一场价值观的革命， 一场从感觉价值观到非感觉或不受环境影响的价值观的革命。 找到这些真正的价值，将带来一场彻底的革命、转变或一种新生， 理解自己，至关重要。
Self-knowledge is the beginning of wisdom, and therefore the beginning of transformation or regeneration. To understand oneself there must be the intention to understand - and that is where our difficulty comes in. Although most of us are discontented, we desire to bring about a sudden change, our discontent is canalized merely to achieve a certain result; being discontented, we either seek a different job or merely succumb to environment. Discontent, instead of setting us aflame, causing us to question life, the whole process of existence, is canalized, and thereby we become mediocre, losing that drive, that intensity to find out the whole significance of existence.
自我认识是智慧的开始，因此也是转变或新生的开始。 要理解自己，就必须有理解的意图 —— 这就是我们的困难所在。 雖然我們大多數人都感到不滿，我們渴望带来一场突然的改变， 只得到一定的效果之后，我們的不满就被运化； 由于不满，我们要么寻找不同的工作，要么只是屈服于环境。 不满，非但没有点燃我们去质疑生活，质疑存在的整个过程，反而被轻易地运化了， 因此，我们变得平庸，失去了那种动力，那种发现存在全部意义的强度。
Therefore it is important to discover these things for ourselves, because self-knowledge cannot be given to us by another, it is not to be found through any book. We must discover, and to discover there must be the intention, the search, the inquiry. So long as that intention to find out, to inquire deeply, is weak or does not exist, mere assertion or a casual wish to find out about oneself is of very little significance.
因此，要发现这些东西，这对我们自己很重要， 因为自我认识不能由别人给予我们，所以它不能通过任何一本书找到。 我们必须发现，要发现，必须有意图、寻找、探究。 只要这种发现、深入探究的意图，是微弱的或不存在的， 单纯的断言或偶然的了解自己的愿望是没有多大意义的。
Thus the transformation of the world is brought about by the transformation of oneself, because the self is the product and a part of the total process of human existence. To transform oneself, self-knowledge is essential; without knowing what you are, there is no basis for right thought, and without knowing yourself there cannot be transformation, One must know oneself as one is, not as one wishes to be which is merely an ideal and therefore fictitious, unreal; it is only that which is that can be transformed, not that which you wish to be.
因此，世界的转变是由自我的转变带来的， 因为这个自我是人类生存全过程的产物和其中的一部分。 要改变自己，自我认识是必不可少的； 不知道你是什么， 就没有正确思考的基础，不认识自己就不可能有转变， 一个人必须认识自己， 不是一个人希望成为某个人物，那只是一个理想，因而是虚构的，不真实的； 只存在这个可转变的，而没有你那个想成为的。
To know oneself as one is requires an extraordinary alertness of mind, because what is is constantly undergoing transformation, change, and to follow it swiftly the mind must not be tethered to any particular dogma or belief, to any particular pattern of action. If you would follow anything it is no good being tethered. To know yourself, there must be the awareness, the alertness of mind in which there is freedom from all beliefs, from all idealization because beliefs and ideals only give you a colour, perverting true perception.
要认识自己，需要非凡的警觉性， 因为‘什么是’正在不断经历转变、变化，并迅速地跟随 这颗头脑绝不能被束缚于任何特定的教条或信仰，任何特定的行动模式。 如果你跟随任何东西，那么被束缚是不好的。 要認識你自己，必须意识，头脑的这种警觉。 其中摆脱了所有的信念，摆脱掉所有的理想 因为信念和理想只会给你一种色彩，歪曲了真实的感知。
If you want to know what you are you cannot imagine or have belief in something which you are not. If I am greedy, envious, violent, merely having an ideal of non-violence, of non-greed, is of little value. But to know that one is greedy or violent, to know and understand it, requires an extraordinary perception, does it not? It demands honesty, clarity of thought, whereas to pursue an ideal away from what is is an escape; it prevents you from discovering and acting directly upon what you are.
如果你想知道你是什么，你就不能想象或相信你不是的东西。 如果我贪婪、嫉妒、暴力，仅仅拥抱非暴力、不贪婪的理想，是没有价值的。 但是要知道一个人是贪婪的或暴力的，要知道和理解它， 需要非凡的感知，不是吗？ 它要求诚实、清晰的思想，而追求远离现实的理想是一种逃避； 它阻止你发现并直接采取行动。
The understanding of what you are, whatever it be - ugly or beautiful, wicked or mischievous - the understanding of what you are, without distortion, is the beginning of virtue. Virtue is essential, for it gives freedom. It is only in virtue that you can discover, that you can live - not in the cultivation of a virtue, which merely brings about respectability, not understanding and freedom.
理解你是什么，不管它是什么 —— 丑陋或美丽，邪恶或灾祸 —— 理解‘什么是你’，不扭曲，就是美德的开始。 美德是必不可少的，因为它给人自由。 只有在美德中，你才能发现，你才能生活 —— 不是培养一种美德，那样只会带来体面，而不是理解和自由。
There is a difference between being virtuous and becoming virtuous. Being virtuous comes through the understanding of what is, whereas becoming virtuous is postponement, the covering up of what is with what you would like to be. Therefore in becoming virtuous you are avoiding action directly upon what is. This process of avoiding what is through the cultivation of the ideal is considered virtuous; but if you look at it closely and directly you will see that it is nothing of the kind. It is merely a postponement of coming face to face with what is.
美德和变得有美德，两者是有区别的。 美德来自于对‘什么是’的理解， 而变得有美德，是推迟，用你想成为的东西掩盖‘什么是’。 因此，在成为美德的过程中，你避免直接对‘什么是’采取行动。 这种通过培养理想来避免的过程被认为是有美德的； 但如果你仔细和直接地观察它，你会发现它不是那种东西。 它只是在推迟与‘什么是’的会面。
Virtue is not the becoming of what is not; virtue is the understanding of what is and therefore the freedom from what is. Virtue is essential in a society that is rapidly disintegrating. In order to create a new world, a new structure away from the old, there must be freedom to discover; and to be free, there must be virtue, for without virtue there is no freedom. Can the immoral man who is striving to become virtuous ever know virtue? The man who is not moral can never be free, and therefore he can never find out what reality is. Reality can be found only in understanding what is; and to understand what is, there must be freedom, freedom from the fear of what is.
美德不是‘成为不是’的东西； 美德是对什么是的理解，因而从‘什么是’中解脱出来的自由。 在一个正在迅速瓦解的社会中，美德是必不可少的。 为了创造一个新世界，一个远离旧世界的新结构，必须有发现的自由； 要获得自由，就必须有美德，因为没有美德就没有自由。 努力成为有德行的不道德的人，能知道美德吗？ 不道德的人永远不可能是自由的，因此他永远无法发现现实是什么。 现实只有在理解‘什么是’中才能找到； 要理解什么是，就必须有自由，免于对‘什么是’的恐惧的自由。
To understand that process there must be the intention to know what is, to follow every thought, feeling and action; and to understand what is is extremely difficult, because what is is never still, never static, it is always in movement. The what is is what you are, not what you would like to be; it is not the ideal, because the ideal is fictitious, but it is actually what you are doing, thinking and feeling from moment to moment.
要理解这个过程 必须有意图去知道‘什么是’，跟随每一个思想、感觉和行动； 而要理解‘什么是’，是极其困难的， 因为‘什么是’永远不会停止，永远不是静态的，它总是在动。 这个‘什么是’，就是‘你是什么’，而不是你想成为什么； 它不是理想，因为理想是虚构的， 它实际上就是你每时每刻在做的、在思考和感受的。
What is is the actual, and to understand the actual requires awareness, a very alert, swift mind. But if we begin to condemn what is, if we begin to blame or resist it, then we shall not understand its movement. If I want to understand somebody, I cannot condemn him: I must observe, study him. I must love the very thing I am studying. If you want to understand a child, you must love and not condemn him. You must play with him, watch his movements, his idiosyncrasies, his ways of behaviour; but if you merely condemn, resist or blame him, there is no comprehension of the child. Similarly, to understand what is, one must observe what one thinks, feels and does from moment to moment. That is the actual. Any other action, any ideal or ideological action, is not the actual; it is merely a wish, a fictitious desire to be something other than what is.
‘什么是’就是这个真实，要理解真实，需要意识到，一个非常警觉、敏捷的头脑。 但是，如果我们开始谴责什么是，如果我们开始责备或抵制它，那么我们将无法理解它的运动。 如果我想理解某个人，我不能谴责他： 我必须观察，研究他。我必须热爱我正在学习的东西。 如果你想理解一个孩子，你必须爱他而不是谴责他。 你必须和他一起玩，观察他的动作，他的特质，他的行为方式； 但是，如果你只是谴责、抗拒或责备他，就没有对孩子的理解。 同样，要理解‘什么是’，一个人必须观察自己每时每刻的想法、感受和行为。 这就是真实。任何其他行动，任何理想或意识形态的行动，都不是真实的； 它只是一個願望，一個虛構的渴望，想要成为与現在不同的東西。
To understand what is requires a state of mind in which there is no identification or condemnation, which means a mind that is alert and yet passive. We are in that state when we really desire to understand something; when the intensity of interest is there, that state of mind comes into being. When one is interested in understanding what is, the actual state of the mind, one does not need to force, discipline, or control it; on the contrary, there is passive alertness, watchfulness. This state of awareness comes when there is interest, the intention to understand.
要理解‘什么是’ 需要一种没有认同或谴责的心态， 这意味着一个警觉但被动的头脑。 当我们真正渴望理解某事时，我们处于这种状态； 当兴趣的强度存在时，这种心态就会产生。 当一个人有兴趣理解什么是，这颗头脑的真实状态时， 一个人不需要强迫、管教或控制它； 相反，有被动的警觉，警惕。 这种意识状态，在有兴趣，有意图去理解的时候就会出现。
The fundamental understanding of oneself does not come through knowledge or through the accumulation of experiences, which is merely the cultivation of memory. The understanding of oneself is from moment to moment; if we merely accumulate knowledge of the self, that very knowledge prevents further understanding, because accumulated knowledge and experience becomes the centre through which thought focuses and has its being. The world is not different from us and our activities because it is what we are which creates the problems of the world; the difficulty with the majority of us is that we do not know ourselves directly, but seek a system, a method, a means of operation by which to solve the many human problems.
对自己进行根本上的理解 不是通过知识或体验的积累而来的， 那只不过是记忆的培养。 对自己的理解是时时刻刻的； 如果我们只是积累自我的知识，那么正是这种知识阻碍了进一步的理解， 因为积累的知识和体验 成为了思想汇聚和存活的中心。 这个世界与我们和我们的活动没有什么不同 因为正是‘我们是什么’创造了世界的问题； 我们大多数人的困难在于我们不去直接地认识我们自己， 而是寻求一种系统，一种方法，一种操作手段来解决许多人类问题。
Now is there a means, a system, of knowing oneself? Any clever person, any philosopher, can invent a system, a method; but surely the following of a system will merely produce a result created by that system, will it not? If I follow a particular method of knowing myself, then I shall have the result which that system necessitates; but the result will obviously not be the understanding of myself. That is by following a method, a system, a means through which to know myself, I shape my thinking, my activities, according to a pattern; but the following of a pattern is not the understanding of oneself.
现在有没有一个认识自己的方法，系统？ 任何聪明的人，任何哲学家，都可以发明一个系统，一种方法； 但是，可以肯定的是，遵循一个系统只会产生由该系统创造的结果，不是吗？ 如果我遵循一种特定的方法来认识自己， 那么我将得到该系统所需的结果； 但结果显然不会是对自己的理解。 即遵循一种方法，一种系统，一种手段 通过它来认识我自己，我根据一种模式塑造我的思维，我的活动； 但遵循一种模式并不是对自己的理解。
Therefore there is no method for self-knowledge. Seeking a method invariably implies the desire to attain some result - and that is what we all want. We follow authority - if not that of a person, then of a system, of an ideology - because we want a result which will be satisfactory, which will give us security.
因此，不存在自我认识的方法。 寻求一种方法总是意味着获得某种结果的愿望 —— 这是我们所有人都想要的。 我们遵循权威 —— 如果不是一个人的权威，那么是一种制度的权威，一种意识形态的权威 —— 因为我们想要一个令人满意的结果，这将给我们带来安全感。
We really do not want to understand ourselves, our impulses and reactions, the whole process of our thinking, the conscious as well as the unconscious; we would rather pursue a system which assures us of a result. But the pursuit of a system is invariably the outcome of our desire for security, for certainty, and the result is obviously not the understanding of oneself. When we follow a method, we must have authorities - the teacher, the guru, the saviour, the Master - who will guarantee us what we desire; and surely that is not the way to self-knowledge.
我们真的不想理解我们自己、我们的冲动和反应、我们思考的整个过程，在有意识和无意识层； 我们宁愿追求一种能够保证我们结果的制度。 但是，对制度的追求总是出于我们对安全、确定性的欲望， 而这种结果显然不是对自己的理解。 当我们跟随一种方法时，我们必须有权威 —— 老師、上師、救主、師父 —— 那位能保证我们所想要的； 当然，这不是自我认识的方式。
Authority prevents the understanding of oneself, does it not? Under the shelter of an authority, a guide, you may have temporarily a sense of security, a sense of well-being, but that is not the understanding of the total process of oneself. Authority in its very nature prevents the full awareness of oneself and therefore ultimately destroys freedom; in freedom alone can there be creativeness. There can be creativeness only through self-knowledge.
权威阻止了对自我的理解，不是吗？ 在权威、向导的庇护下，你可能暂时拥有安全感、舒适感， 但那不是对自己全过程的理解。 权威的本质阻止了对自我的充分认识 因此最终摧毁了自由；唯有自由才能有创造力。 只有通过自我认识，才能有创造力。
Most of us are not creative; we are repetitive machines, mere gramophone records playing over and over again certain songs of experience, certain conclusions and memories, either our own or those of another. Such repetition is not creative being - but it is what we want. Because we want to be inwardly secure, we are constantly seeking methods and means for this security, and thereby we create authority, the worship of another, which destroys comprehension, that spontaneous tranquillity of mind in which alone there can be a state of creativeness.
我们大多数人都没有创造力； 我们是重复的机器， 仅仅是留声机唱片，一遍又一遍地播放某些体验的歌曲，某些结论和记忆， 不管是我们自己的，还是别人的。 这种重复不是创造性的生命 —— 它却是我们想要的。 因为我们想要内在的安全，所以我们不断寻求这种安全的方法和手段， 因此，我们创造了权威，对别人的崇拜，也就摧毁了理解， 那种自发的宁静的头脑，只有在其中，才能有一种创造性的状态。
Surely our difficulty is that most of us have lost this sense of creativeness. To be creative does not mean that we must paint pictures or write poems and become famous. That is not creativeness - it is merely the capacity to express an idea, which the public applauds or disregards. Capacity and creativeness should not be confused. Capacity is not creativeness. Creativeness is quite a different state of being, is it not?
当然，我们的困难在于我们大多数人都失去了这种创造力。 要有创造力，并不意味着我们必须画画或写诗，并成名。 这不是创造性 —— 它只是表达一个想法的能力，公众对此表示赞赏或忽视。 不应该混淆能力和创造力。能力不是创造力。 创造力是一种完全不同的存在状态，不是吗？
It is a state in which the self is absent, in which the mind is no longer a focus of our experiences, our ambitions, our pursuits and our desires. Creativeness is not a continuous state, it is new from moment to moment, it is a movement in which there is not the `me', the `mine', in which the thought is not focused on any particular experience, ambition, achievement, purpose and motive. It is only when the self is not that there is creativeness - that state of being in which alone there can be reality, the creator of all things. But that state cannot be conceived or imagined, it cannot be formulated or copied, it cannot be attained through any system, through any philosophy, through any discipline; on the contrary, it comes into being only through understanding the total process of oneself.
它是一种自我缺席的状态， 在这种状态中，头脑不再是我们体验、野心、追求和欲望的焦点。 创造力不是一种延续性的状态，它每时每刻都在更新， 这是一个没有“我”的运动，没有“我的”， 其中的思想不集中在任何特定的经历、抱负、成就、目的和动机上。 只有当自我不在的时候，才有创造力 —— 这种生命状态，唯有在这种状态中，才有真实，那万物的创造者。 但这种状态不能被设想或想象，它不能被制定或复制， 它不能通过任何制度、任何哲学、任何学科来实现； 相反，只有通过理解自己的整个过程，它才能到来。
The understanding of oneself is not a result, a culmination; it is seeing oneself from moment to moment in the mirror of relationship - one's relationship to property, to things, to people and to ideas. But we find it difficult to be alert, to be aware, and we prefer to dull our minds by following a method, by accepting authorities, superstitions and gratifying theories; so our minds become weary, exhausted and insensitive. Such a mind cannot be in a state of creativeness.
对自己的理解不是一个结果，一个顶点； 它是在关系的镜子中时时刻刻看到自己 —— 一个人与财产、与事物、与人、与想法的关系。 但是我们发现很难保持警觉，很难处于意识中， 我们宁愿通过遵循一种方法，通过接受权威、迷信和令人满意的理论来使我们的头脑变得迟钝； 因此，我们的头脑变得疲倦、疲惫和麻木不仁。 这样的头脑不可能处在创造性的状态。
That state of creativeness comes only when the self, which is the process of recognition and accumulation, ceases to be; because, after all, consciousness as the `me' is the centre of recognition, and recognition is merely the process of the accumulation of experience. But we are all afraid to be nothing, because we all want to be something. The little man wants to be a big man, the unvirtuous wants to be virtuous, the weak and obscure crave power, position and authority. This is the incessant activity of the mind. Such a mind cannot be quiet and therefore can never understand the state of creativeness.
只有当自我，也就是这种认识和积累的过程，不再存在时，这种创造性的状态才会到来； 因为，毕竟，作为“我”的这个意识，是认识的中心， 而认识只是体验积累的过程。 但我们都害怕处于什么都不是的状态，因为我们都想成为某种人物。 小人想做大人，不贤者想有德行， 弱者和默默无闻的人渴望权力、地位和权威。 这就是头脑无止歇的活动。 这样的头脑不可能安静，因此永远无法理解创造力的状态。
In order to transform the world about us, with its misery, wars, unemployment, starvation, class divisions and utter confusion, there must be a transformation in ourselves. The revolution must begin within oneself - but not according to any belief or ideology, because revolution based on an idea, or in conformity to a particular pattern, is obviously no revolution at all. To bring about a fundamental revolution in oneself one must understand the whole process of one's thought and feeling in relationship.
为了改变我们周围的世界， 伴随着苦难、战争、失业、饥饿、阶级分裂和彻底的混乱， 我们自己必须有一个转变。 革命必须从自己内部开始 —— 但不能根据任何信仰或意识形态， 因为基于某种思想的革命，或者按照某种特定模式进行的革命，显然，根本不是革命。 要给自己带来根本性的革命 一个人必须在关系中理解一个人的思想和感受的整个过程。
That is the only solution to all our problems - not to have more disciplines, more beliefs, more ideologies and more teachers. If we can understand ourselves as we are from moment to moment without the process of accumulation, then we shall see how there comes a tranquillity that is not a product of the mind, a tranquillity that is neither imagined nor cultivated; and only in that state of tranquillity can there be creativeness.
这是解决我们所有问题的唯一办法 —— 不是更多的纪律，更多的信仰，更多的意识形态和更多的老师。 如果我们能理解我们自己 每时每刻，没有积累的过程， 然后我们将看到如何出现一种不是头脑产物的宁静， 一种既非想象出来的，也非培养出来的宁静； 只有在那宁静的状态中，才有创造力。