THE PACIFIC DOES not seem to have great tides, at least not on this side of the Pacific along the coast of California. It is a very small tide, it goes in and goes out, unlike those vast tides that go out several hundred yards and come rushing in. There is quite a different sound when the tide is going out, when the flow of water is withdrawing, from when it is coming in with a certain sense of fury, a quality of sound totally different from the sound of the wind among the leaves.

太平洋似乎没有大潮汐，至少在加利福尼亚海岸的太平洋这一侧没有。 这是一个非常小的潮汐，它来来回回，不像那些巨大的潮汐，出去几百码，然后冲过来。 当潮汐退去，当水流撤回的时候，有一种完全不同的声音， 当它冲过来的时候，伴随着某种怒吼， 这种声音的质量与树叶间的风声完全不同。

Everything seems to have a sound. That tree in the field, in its solitude, has that peculiar sound of being separate from all other trees. The great sequoias have their own deep lasting ancient sound. Silence has its own peculiar sound. And of course the endless daily chatter of human beings about their business, their politics and their technological advancements and so on, has its own sound. A really good book has its peculiar vibrations of sound. The vast emptiness also has its throbbing sound.

似乎一切东西都有声音。 田野里的那棵树，在它的孤独中，有一种与所有其他树木不一样的特殊声音。 大红杉有自己深沉恒久的古老声音。寂静有其独特的声音。 当然，人类每天都在无休止地谈论他们的业务， 他们的政治和技术进步等等，都有自己的声音。 一本真正的好书有其独特的声波振动。 浩瀚的虚无也有其悸动的声音。

The ebb and flow of the tide is like human action and reaction. Our actions and reactions are so quick. There isn't a pause before the reaction takes place. A question is put and immediately, instantly, one tries to seek an answer, a solution to a problem. There is not a pause between the question and the answer. After all, we are the ebb and flow of life - the outward and the inward. We try to establish a relationship with the outward, thinking that the inward is something separate, something that is unconnected with the outer. But surely the movement of the outer is the flow of the inward. They are both the same, like the waters of the sea, this constant restless movement of the outer and the inner, the response to the challenge. This is our life. When we first put together from the inward, then the inner becomes the slave of the outer. The society we have created is the outer, then to that society the inner becomes the slave. And the revolt against the outer is the same as the revolt of the inner. This constant ebb and flow, restless, anxious, fearful: can this movement ever stop? Of course the ebb and flow of the waters of the sea are entirely free from this ebb and flow of the outer and the inner - the inner becoming the outer, then the outer trying to control the inner because the external has become all important; then the reaction to that importance from the inner. This has been the way of life, a life of constant pain and pleasure.

潮汐的潮起潮落就像人类的行为和反应。 我们的行动和反应如此之快。在反应发生之前没有停顿。 当一个问题被提出来，瞬间地，即刻地，一个人试图寻求一个答案，一个问题的解决方案。 问题和答案之间没有停顿。 毕竟，我们是生命的潮起潮落 —— 向外和向内。 我们试图与外在建立一种关系， 认为内在是某个独立的东西，与外在无关的东西。 但可以肯定的是，外在的运动就是内在的流动。 它们都一样， 如同海水，这种外在和内在不断的躁动，是对挑战的回应。 这就是我们的生命。当我们从内在开始拼凑，内在就变成了外在的奴隶。 我们创造的社会就是外在，那么，对那个社会来说，内在就成了奴隶。 对外在的反抗和对内在的反抗是一样的。 这种不断的起伏、不安、焦虑、恐惧：这种运动还能停止吗？ 当然，海水的潮起潮落完全没有外在和内在的起伏 —— 内在成为外在，然后外在试图控制内在，因为外在已经变得非常重要; 接着内在反抗这种重要性。 这就是现在的生活方式，一种持续的痛苦与快乐的生活。

We never seem to learn about this movement, that it is one movement. The outer and the inner are not two separate movements. The waters of the sea withdraw from the shore, then the same water comes in, lashing the shores, the cliffs. Because we have separated the external and the inner, contradiction begins, the contradiction that breeds conflict and pain. This division between the outer and the inner is so unreal, so illusory, but we keep the external totally separate from the inner. Perhaps this may be one of the major causes of conflict, yet we never seem to learn - learn not memorize, learn, which is a form of movement all the time - learn to live without this contradiction. The outer and the inner are one, a unitary movement, not separate, but whole. One may perhaps intellectually comprehend it, accept it as a theoretical statement or intellectual concept, but when one lives with concepts one never learns. The concepts become static. You may change them but the very transformation of one concept to another is still static, is still fixed. But to feel, to have the sensitivity of seeing that life is not a movement of two separate activities, the external and the inward, to see that it is one, to realize that the interrelationship is this movement, is this ebb and flow of sorrow and pleasure, joy and depression, loneliness and the escape, to perceive non-verbally this life as a whole, not fragmented, not broken up, is to learn. Learning about it is not a matter of time, though, not a gradual process, for then time again becomes divisive. Time acts in the fragmentation of the whole. But to see the truth of it in an instant, then it is there, this action and reaction, endlessly - this light and dark, the beauty and ugliness.

我们似乎从未学习过这个运动，它是一个运动。 外在和内在不是两个独立的运动。 海水从岸边退去，然后同样的水冲过来，拍打着岸边、悬崖。 因为我们把外在和内在分开，矛盾就开始了，矛盾滋生了冲突和痛苦。 外在和内在之间的这种划分是如此不真实，如此虚幻， 但我们保持着外在与内在的完全分离。 也许，这可能是冲突的主要原因之一，但我们似乎从来不学习 —— 学习不是记住，学习，是一种动态的运动 —— 学习在没有这种矛盾的情况下生活。 外在和内在是一体的，一个统一的运动，不是分开的，而是整体的。 一个人也许在理智上理解它，把它作为一个理论陈述或智力概念而接受它， 但是当一个人生活在概念中，他根本就没有学习。这些概念变成了静态的。 你可以改变它们，但一个概念到另一个概念的转变仍然是静态的，仍然是固定的。 而是，感受，带着一种观察的敏感度， 生命不是两个独立活动，外在和内在的活动，看！它是一个活动， 意识到这种相互关系，就是这个活动， 是悲伤和快乐，喜悦和抑郁，孤独和逃避的起伏和流动， 以非语言的方式感知这个作为一个整体的生命，没有分裂，没有被肢解，就是学习。 对它的学习不是一个时间问题，然而，它不是一个渐进的过程，因为伴随着时间的渗透，再次引发出分裂。 时间在整体的碎片中起作用。 但是，即刻地看见它的真相， 那么它就在那里，这种行动和反应，无休止地 —— 这种光明和黑暗，美丽和丑陋。

That which is whole is free from the ebb and flow of life, of action and reaction. Beauty has no opposite. Hate is not the opposite of love.

那个整体，摆脱了生命的起伏，行动和反应的流动。 美没有对立面。恨不是爱的对立面。