最后的日记

We never seem to have a feeling for all living things on the earth. If we could establish a deep abiding relationship with nature we would never kill an animal for our appetite, we would never harm, vivisect, a monkey, a dog, a guinea pig for our benefit.

我们似乎从来没有对地球上的任何生灵产生一种感情。如果我们能够与自然建立一种深沉而持久的关系，我们会拒绝杀死动物来满足食欲，我们会拒绝伤害、解剖一只猴子、一只狗或一只小白鼠来获取我们的好处。

`I have tried various methods to end the chattering of the mind, the endless occupation with something or other, this very occupation creating its problems. And as one lives one is caught up in all this. This is our daily life, the tedium, the talk that goes on in a family, and if there isn't talking there is always the television or a book. The mind seems to demand that it should be occupied, that it should move from one thing to another, from knowledge to knowledge, from action to action with the everlasting movement of thought.'

"我已经尝试过各种方法去结束头脑的喋喋不休，头脑总是被某些东西或其它东西所占据，恰恰是这种占据制造出了问题。只要人还活着，人就跳不出这个问题。这是我们的日常生活，那种枯燥，那种闲谈在家庭内持续，而如果不说话，那么总会去看电视或看书。头脑似乎在要求自己被填充，要求自己应该从一件事情移动到另一件事情，从一种知识到另外一种知识，从一个行为到另外一个行为，并伴随着不断地思想运动。"

The morning mist was gathering slowly in the valley, and that mist was you, getting more and more thick, more and more into the fancy, the romance, the idiocy of one's own life. And after a long period of time you came down. There was the murmur of the wind, insects, the calls of many birds. And as you came down the mist was disappearing. There were streets, shops, and the glory of the dawn was fast fading away. And you began your daily routine, caught in the habit of work, the contentions between man and man, the divisions of identification, the division of ideologies, the preparations for wars, your own inward pain and the everlasting sorrow of man.

晨雾在山谷里慢慢聚集，那雾就是你，越来越厚，越来越深入地进入幻境和浪漫，进入自己生命的混沌之中。良久之后，你往山下走去，一路上有风的低语，昆虫和许多鸟儿的呼唤。你下山时，雾散去了。出现了街道、商店，黎明的辉煌迅速的消逝。然后你开始了你日常的例行公事，陷进了工作的习惯、人与人之间的争夺、身份的切割、意识形态的划分、为战争作准备、你内在的痛苦和人类无尽的悲伤之中。

Governments must exist as long as man is not a light to himself, as long as he does not live his daily life with order, care, diligently working, watching, learning. He would rather be told what to do. He has been told what to do by the ancients, by the priests, by the gurus, and he accepts their orders, their peculiar destructive disciplines as though they were gods on this earth, as though they knew all the implications of this extraordinarily complex life.

政府必然存在，只要人不是自己的光，只要他不以秩序、关怀、勤奋工作、观察、学习的方式过自己的日常生活。他宁愿被告知该怎么做。他宁愿被古人、牧师、上师告知他该怎么做，他接受他们的命令，接受了他们奇怪的破坏性纪律，好像他们就是这个地球上的神一样，好像他们知道这个极其复杂的生命的所有含义一样。

`As a boy you must have followed a small stream gurgling along a narrow little valley, the waters running faster and faster, and have thrown something, such as a piece of stick, into the stream and followed it, down a slope, over a little mound, through a little crevasse - followed it until it went over the waterfall and disappeared. This disappearance is our life.

`小时候，作为一个小孩子，你一定跟随着一条小溪，哗啦啦地沿着一条狭窄的小山谷流淌，水越流越快，把某个东西，比如一条木棍，扔进小溪里，跟着它，沿着斜坡，越过一个小土坡，穿过一个小决口 —— 跟着它，直到它越过瀑布，然后消逝。这个消逝，就是我们的生命。

As we were saying, there is no psychological evolution. The psyche can never become or grow into something which it is not. Conceit and arrogance cannot grow into better and more conceit, nor can selfishness, which is the common lot of all human beings, become more and more selfish, more and more of its own nature. It is rather frightening to realize that the very word `hope' contains the whole world of the future. This movement from `what is' to `what should be' is an illusion, is really, if one can use the word, a lie. We accept what man has repeated throughout the ages as a matter of fact, but when we begin to question, doubt, we can see very clearly, if we want to see it and not hide behind some image or some fanciful verbal structure, the nature and the structure of the psyche, the ego, the `me'. The `me' can never become a better me. It will attempt to, it thinks it can, but the `me' remains in subtle forms. The self hides in many garments, in many structures; it varies from time to time, but there is always this self, this separative, self-centred activity which imagines that one day it will make itself something which it is not.

正如我们所说，没有心理的进化。心灵永远不会变成或成长为别的东西。自负和傲慢不能成长为更自负、更傲慢，自私，作为全人类共同的宿命，也不能变得越来越自私，越来越具有自己的本性。意识到 ‘希望’ 这个词包含了整个世界的未来，是相当地恐怖。这种从 ‘是什么’ 到 ‘应该是什么’ 的运动是一种幻觉，如果我可以用这个词，它真的是谎言。我们接受被人类历代所重复的东西，把它当成了事实，但当我们开始质疑，怀疑时，我们可以非常清楚地看见它，如果我们想看它，而不是躲在某些图像，某种言词搭建的、奇妙的虚拟建筑之内，心灵、自我、‘我’ 的性质和结构。这个 ‘我’ 永远不可能成为更好的我。它会去尝试，它认为它可以，但 ‘我’ 仍然以微妙的形式而保留下来。自我隐藏在许多衣服、许多建筑之中; 它在随时变化，但这个自我总是存在，这个分离的，以自我为中心的活动，想象着有一天它会变成别的东西。

It appears that man has always escaped from himself, from what he is, from where he is going, from what all this is about - the universe, our daily life, the dying and the beginning. It is strange that we never realize that however much we may escape from ourselves, however much we may wander away consciously, deliberately or unconsciously, subtly, the conflict, the pleasure, the pain, the fear and so on are always there. They ultimately dominate. You may try to suppress them, you may try to put them away deliberately with an act of will but they surface again. And pleasure is one of the factors that predominate; it too has the same conflicts, the same pain, the same boredom. The weariness of pleasure and the fret is part of this turmoil of our life. You can't escape it, my friend. You can't escape from this deep unfathomed turmoil unless you really give thought to it, not only thought but see by careful attention, diligent watching, the whole movement of thought and the self. You may say all this is too tiresome, perhaps unnecessary. But if you do not pay attention to this, give heed, the future is not only going to be more destructive, more intolerable but without much significance. All this is not a dampening, depressing point of view, it is actually so. What you are now is what you will be in the coming days. You can't avoid it. It is as definite as the sun rising and setting. This is the share of all man, of all humanity, unless we all change, each one of us, change to something that is not projected by thought.

看起来，人总是在逃避他自己，逃避他现在的样子，逃离他要去的地方，逃离这一切 —— 宇宙、我们的日常生活、死亡和开始。奇怪的是，我们从未意识到，无论我们怎么逃避自己，无论我们是刻意地、有意或无意地、敏捷地逃避这一切，冲突、快乐、痛苦、恐惧等等，总是在那里。最终，它们占据了主导地位。你可能会试图压制它们，你可能会试图用一种意志的行为，刻意把它们扔到一边，它们却再次浮现。快乐是占主导地位的因素之一；它也有同样的冲突，同样的痛苦，同样的无聊。快乐的无聊和烦躁是我们混乱的生命的一部分。你无法逃避它，我的朋友。你无法从这种深不可测的混乱中逃脱，除非你真的去思考它，不仅要思考，还要通过细心地关注，勤勉地观察思想和自我的整个运动。你可能会说这一切都太令人厌烦了，也许没有必要。但是，如果你不关注这一点，不去留意它，未来不仅会更具破坏性，更难以忍受，也没有多大意义。所有这一切都不是一个令人沮丧，使人压抑的观点，它是如此地真切。你现在的样子，就会是你未来几天的样子。你无法逃避它。它就像太阳升起和落下一样明确。它是全人类所共有的，除非我们所有人都改变，我们每个人都改变，变成不是由思想所投影出来的东西。

`Does time have its roots in heaven? When you look at the heavens, the planets and the unimaginable number of stars, can that universe be understood by the time-bound quality of the mind? Is time necessary to grasp, to understand, the whole movement of the cosmos and of the human being - to see instantly that which is always true?

`在天空中，时间有根吗？当你观察天空、行星和多得难以想象的恒星时，那个宇宙能被头脑的那种受限于时间的品质所理解吗？难道需要通过时间才能掌握、理解宇宙和人类的整个运动 —— 立即看到永远真实的事物吗？

Nationalism, with its unfortunate patriotism, is really a glorified form, an ennobled form, of tribalism. In a small tribe or in a very large tribe there is a sense of being together, having the same language, the same superstitions, the same kind of political, religious system. And one feels safe, protected, happy, comforted. And for that safety, comfort, we are willing to kill others who have the same kind of desire to be safe, to feel protected, to belong to something. This terrible desire to identify oneself with a group, with a flag, with a religious ritual and so on, gives us the feeling that we have roots, that we are not homeless wanderers. There is the desire, the urge, to find one's roots.

国家主义及其不幸的爱国主义，实际上是一种部落主义的美化，一种高贵的部落主义形式。在一个小部落或一个非常大的部落里，有一种在一起的感觉：有同样的语言、同样的迷信、同样的政治和宗教体系。一个人感到安全，受到保护，快乐，感到舒适。为了这种安全和舒适，我们愿意杀死那些同样渴望安全、保护和归属感的人。这种将自己与一个群体、一面旗帜、一种宗教仪式等等相互认同的恐怖欲望，使我们感到自己有了根源，我们不是无家可归的流浪者。其中有一个去寻找自己根源的欲望和冲动。

We have always tried to measure with words something that we don't know. What we do not know we try to understand and give it words and make it into a continuous noise. And so we clog our brain which is already clogged with past events, experiences, knowledge.

我们总是试图用言语来衡量我们不知道的东西。对于我们不知道的东西，我们试图理解，并赋予它言词，使它变成一个持续的噪音。因此，我们在堵塞已经被过去的事件、经验和知识堵塞的大脑。

That which is immeasurable cannot be measured by words. We are always trying to put the immeasurable into a frame of words, and the symbol is not the actual. But we worship the symbol, therefore we always live in a limited state. So with the clouds hanging on the tree tops and all the birds quiet, waiting for the thunderstorm, this is a good morning to be serious, to question the whole of existence, to question the very gods and all human activity. Our lives are so short and during that short period there is nothing to learn about the whole field of the psyche, which is the movement of memory; we can only observe it. Observe without any movement of thought, observe without time, without past knowledge, without the observer who is the essence of the past. Just watch. Watch those clouds shaping and reshaping, watch the trees, the little birds. It is all part of life. When you watch attentively, with diligence, there is nothing to learn; there is only that vast space, silence and emptiness, which is all-consuming energy.

不可估量的东西是无法用言语来衡量的。我们总是试图把不可估量的东西放进一个文字的框架内，而符号是不真实的。但是我们崇拜这个符号，因此我们总是生活在一个有限的状态。因此，当云朵挂在树梢上，所有的鸟儿都安静下来，等待着暴风雨，这是一个美好的早晨，去严肃地质疑整个存在，质疑每个神灵和所有人类活动。我们的生命是如此短暂，在那短短的时期内，没有什么可以学习的 —— 在那整个心理领域，也就是那个记忆的运动；我们只能观察它。在那观察中，没有任何思想的运动，也没有时间，没有过去的知识，没有作为 ‘观察者’ 的过去的本质。只需观看：看云聚云散，看树，看小鸟。它，是生命的全部。当你留心于观察，勤勉地看，就没有什么可学习的；只有那浩瀚的空旷、寂寥和虚无，那就是无所不容的能量。

There was an eagle flying high in the air, circling without the beat of the wings, carried away by the air current beyond the hills and was lost. Watching, learning: learning is time but watching has no time. Or when you listen, listen without any interpretation, without any reaction, listen without any bias. Listen to that thunder in the skies, the thunder rolling among the hills. One never listens completely, there is always interruption. Watching and listening are a great art - watching and listening without any reaction, without any sense of the listener or the see-er. By watching and listening we learn infinitely more than from any book. Books are necessary, but watching and listening sharpen your senses. For, after all, the brain is the centre of all the reactions, thoughts and remembrances. But if your senses are not highly awakened you cannot really watch and listen and learn, not only how to act but about learning, which is the very soil in which the seed of goodness can grow.

有一只鹰在空中高飞，在没有翅膀拍打的情况下盘旋，被山外的气流带走，接着，消失了。观察，学习：学习需要时间，观察没有时间。或者当你聆听，在聆听的时候，没有任何演绎，没有任何反应，没有任何偏见。聆听天空中的雷鸣，雷声在山间翻滚。一个人永远不会彻底地聆听，总是会中断。观察和聆听是一门伟大的艺术 —— 观察和聆听，而没有任何反应，没有任何聆听者或观察者的感受。通过观察和聆听，我们无限地学习，比任何书本都要多。书籍是必要的，但观察和聆听可以磨砺你的感知。因为，毕竟，大脑是所有的反应、思想和记忆的中心。但是，如果你的感知没有被高度唤醒，你就无法真正地观察、聆听和学习，不只如何行动，还与学习相关，这正是可以使善良的种子生长的土壤。

Every animal in that forest, every little thing, was doing the same - gathering food, chasing others in fun and in anger, and the big animals like the deer were curious and looked at you. And as you climbed to a moderate height and went along a rocky path, you turned and there was a big bear, black with four cubs, as large as large cats. It pushed them up a tree, the four of them, and they climbed up to safety, and then the mother turned round and looked at me. Strangely we weren't afraid. We looked at each other for perhaps two or three seconds or more and then you turned your back and went down the same path. Only then, when you were safe in your cabin, did you realize how dangerous had been this encounter with a mother bear with four cubs.

森林里的每一只动物，每一个小家伙，都在做同样的事情 —— 收集食物，在欢乐和愤怒中追逐别人，像鹿这样的大动物都很好奇，看着你。当你爬到山腰的高度，沿着一条岩石小径走，你转过身来，有一只大熊，黑色的，有四只幼崽，像猫一样大。它把他们推上了一棵树，那四个小家伙，他们爬到安全的地方，然后母亲转过身来，看着我。奇怪的是，我们并不害怕。我们互相看了大概两三秒钟或更长时间，然后你转过身来，沿着同一条小径走下去。直到那时，当你在小屋里安全的时候，你才意识到与一只带着四只幼崽的母熊相遇是多么的危险。

Meditation is not words, a mantram, or self-hypnosis, the drug of illusions. It must happen without your volition. It must take place in the quiet stillness of the night, when you are suddenly awake and see that the brain is quiet and there is a peculiar quality of meditation going on. It must take place as silently as a snake among the tall grass, green in the fresh morning light. It must take place in the deep recesses of the brain. Meditation is not an achievement. There is no method, system or practice. Meditation begins with the ending of comparison, the ending of the becoming or not becoming. As the bee whispers among the leaves so the whispering of meditation is action.

冥想不是言语、咒语或自我催眠、致幻剂。它必须在你没有意志的情况下发生。它必须发生在夜晚的寂静中，当你突然地醒来，看见大脑是宁静的，有一种奇特的冥想品质正在进行。它必须发生在寂静中，像一条蛇一样出没于高高的草丛中，在清晨的绿光中。它必须发生在大脑的幽深之处。冥想不是一种成就。没有方法、系统或实践。冥想开始于比较的结束，成为或不成为的结束。蜜蜂在叶片间低语，因此，冥想的低语就是行动。

Why is it that we seem to be losing the highly vulnerable quality of sensitivity - sensitivity to all the things about us, not only to our own problems and turmoils? To be actually sensitive, not about something but just to be sensitive, to be vulnerable, like that new leaf, which was born a few days ago to face storms, rain, darkness and light. When we are vulnerable we seem to get hurt; being hurt we withdraw into ourselves, build a wall around ourselves, become hard, cruel. But when we are vulnerable without any ugly, brutal reactions, vulnerable to all the movements of one's own being, vulnerable to the world, so sensitive that there is no regret, no wounds, no self-imposed discipline, then there is the quality of measureless existence.

为什么我们似乎正在失去极其柔脆的敏感品质 —— 对我们与之相关的所有事物的敏感性，而不只是针对我们自己的问题和混乱？真切地敏感，不是对某个东西，而是处于敏感之中、柔脆之中，像那片新叶，几天前刚出生，面对着暴风、雨水、黑暗和光明。当我们柔脆时，我们似乎会受伤; 受到伤害，我们退缩到自己的内心里，在自己周围筑起一堵墙，变得坚硬，残忍。但是，当我们柔脆而没有任何丑陋、残忍的反应，在自己存在的所有运动中处于柔脆之中，柔脆的面对世界，如此地敏感，以至于没有遗憾，没有创伤，没有自我强加的纪律，那么就有了无法衡量的存在的品质。

One was watching the other day a red-tailed hawk, high in the heavens, circling effortlessly, without a beat of the wing, just for the fun of flying, just to be sustained by the air-currents. Then it was joined by another, and they were flying together for quite a while. They were marvellous creatures in that blue sky, and to hurt them in any way is a crime against heaven. Of course there is no heaven; man has invented heaven out of hope, for his life has become a hell, an endless conflict from birth to death, coming and going, making money, working endlessly. This life has become a turmoil, a travail of endless striving. One wonders if man, a human being, will ever live on this earth peacefully. Conflict has been the way of his life - within the skin and outside the skin, in the area of the psyche and in the society which that psyche has created.

前几天，我看见一只红尾鹰，高高在上，毫不费力地盘旋，没有翅膀的拍打，只是为了飞行的乐趣，被气流所承载着。然后又有一个加入了行列，他们一起飞行了好一会儿。他们是蓝天中奇妙的生物，以任何方式伤害他们都是对天空的犯罪。当然没有天堂。人类发明了天堂是出于希望，因为他的生命变成了地狱，从出生到死亡，来来去去，赚钱，无休止地工作。这一生已经变成了一场动荡，一场无休止地挣扎着。人想知道人类，一个人类，是否会和平地生活在这个地球上。冲突一直是他的生命方式 —— 在肌肤之内和肌肤之外，在心灵的领域，在心灵所创造的社会中。

Sitting on the beach watching the people pass by, two or three couples and a single woman, it seems that all nature, everything around you, from the deep blue sea to those high rocky mountains, was also watching. We are watching, not waiting, not expecting anything to happen but watching without end. In that watching there is learning, not the accumulation of knowledge through learning that is almost mechanical, but watching closely, never superficially but deeply, with a swiftness and a tenderness; then there is no watcher. When there is a watcher it is merely the past watching, and that is not watching, that is just remembering and it is rather dead stuff. Watching is tremendously alive, every moment a vacancy. Those little crabs and those seagulls and all those birds flying by are watching. They are watching for prey, for fish, watching for something to eat; they too are watching. Somebody passes close by you and wonders what you are watching. You are watching nothing, and in that nothingness everything is.

坐在沙滩上观察人路过，两三对夫妇和一个单身女人，似乎所有的自然，你周围的一切，从深蓝色的大海到那些高耸的岩石山脉，也在观察。我们观察，而非等待，不期盼任何事物的发生，而是不断地观察。那观察中，有学习，不是那种像机械一般堆积知识的学习，而是密切地观察，从来不敷衍，而是深刻地，带着一种迅捷，一种温柔；那么，观察者没了。当观察者走来，那是过去，是故人来探视，那不是观察，只是记忆，它是相当陈腐的废品。观察是无尽地活泼，每一刻都是虚无。那些小螃蟹、那些海鸥和那些所有飞翔的鸟，都在观察。他们观察，为了寻找猎物、鱼儿、吃的东西；他们也观察。有人从你身旁经过，想知道你在观察什么。你在观察虚无，在那虚无中，一切都在。

The actual never conditions the brain, but the theory, the conclusion, the description, the abstraction, do condition it. The table never conditions the brain but god does, whether it is the god of the Hindus, Christians or Muslims. The concept, the image, conditions the brain, not that which is actually happening, taking place.

真实从不限制大脑，但理论、结论、描述、抽象，确实在限制它。这张桌子从不限制大脑，但神在限制它，无论是印度教徒、基督徒还是穆斯林的神。概念、形象，限制着大脑，而不是真实发生的、正在发生的。

What will change man? He has suffered endlessly, caught in the network of fear, ever pursuing pleasure. This has been the course of his life, and nothing seems to change it. Instead of being cynical about it all, or bitter, or angry, it is like that, life is that, and we ask, how can all that be changed? Certainly not by an outside agency. Man has to face it, not avoid it, and examine it without asking for any aid; he is master of himself. He has made this society, he is responsible for it, and this very responsibility demands that he bring about a change in himself. But very few pay attention to all this. For the vast mass of people, their thinking is so utterly indifferent, irresponsible, seeking to fulfil their own selfish life, sublimating their desires but still remaining selfish.

什么会改变人？他无休止地受苦，陷入恐惧的网络，一直在追求快乐。这是他一生的历程，似乎没有什么能改变它。与其对这一切持愤世嫉俗，或者怀恨，或者愤怒，不如说它就是那样，生命就是那个样子，我们问，如何才能改变那一切？当然，不是通过外在的机构。人必须面对它，而不是回避它，并在不寻求任何帮助的情况下检查它；他是他自己的主人。他创造了这个社会，他要对它负责，而这个责任要求他改变自己。但很少有人关注这一切。对于众多的人而言，他们的思想是如此的冷漠，不负责任，试图满足他们自私的生命，升华他们的欲望，但仍然维持着自私。

`If I may suggest, never under any circumstances ask "how". When you use the word "how" you really want someone to tell you what to do, some guide, some system, somebody to lead you by the hand so that you lose your freedom, your capacity to observe, your own activities, your own thoughts, your own way of life. When you ask "how" you really become a secondhand human being; you lose integrity and also the innate honesty to look at yourself, to be what you are and to go beyond and above what you are. Never, never ask the question "how". We are talking psychologically, of course. You have to ask "how" when you want to put a motor together or build a computer. You have to learn something about it from somebody. But to be psychologically free and original can only come about when you are aware of your own inward activities, watch what you are thinking and never let one thought escape without observing the nature of it, the source of it. Observing, watching. One learns about oneself much more by watching than from books or from some psychologist or complicated, clever, erudite scholar or professor.

`如果我可以建议，在任何情况下都不要问 ‘如何’。当你使用 ‘如何’ 这个词，你确实希望有人告诉你该做什么，某些指导，某种系统，某个人牵着你的手，因此你失去了你的自由，失去你的观察能力、你自己的活动、你自己的思想、你自己的生命方式。当你问 ‘如何’ 的时候，你确凿地变成为一个二手人；你失去了正直，也失去了与生俱来的坦诚，坦诚地观看你自己、做你自己、走出和超越你自己。永远不要，永远不要问 ‘如何’ 。当然，我们是争对心理上说的。当你想把电机组装在一起或组装一台计算机，你必须问 ‘如何’ 。你必须从某人那里学习某些东西。但是，在心理上处于自由的状态，才能出现原创，当你觉察到你自己的内在活动时，观察你在想什么，永远不要让一个想法逃脱，在没有观察到它的性质、它的来源的时候。觉察，观察。人通过观察而学到的与自己相关的东西远比从书本，从一些心理学家，从复杂、聪明、博学的学者或教授那里所获取的东西更多。

Religion is a form of science. That is, to know and to go beyond all knowledge, to comprehend the nature and immensity of the universe, not through a telescope, but the immensity of the mind and the heart. And this immensity has nothing whatsoever to do with any organized religion. How easily man becomes a tool of his own belief, his own fanaticism, committed to some kind of dogma which has no reality. No temple, no mosque, no church, holds truth. They are symbols perhaps but symbols are not the actual. In worshipping a symbol you will lose the real, the truth. But unfortunately the symbol has been given far greater importance than truth. One worships the symbol. All religions are based on some conclusions and beliefs, and all beliefs are divisive, whether political beliefs or religious.

宗教是科学的一种形式。那就是：认识并超越一切知识，理解宇宙的性质和浩瀚，不是通过望远镜，而是通过头脑和心灵的浩瀚。这种浩瀚与任何有组织的宗教毫无关系。人是多么容易地变成了工具，他是自己的信仰或狂热的工具，投身于某种没有真实性的教条之内。没有寺庙、没有清真寺、没有教堂拥有真理。它们也许是符号，但符号不是真实。去崇拜某个符号，你就失去了真实、真理。但不幸的是，这个符号被赋予了比真理更重要的意义。人崇拜这些符号。所有的宗教都是基于某些结论和信仰，所有的信仰都是分裂的，无论是政治信仰还是宗教信仰。