THE CLOUDS WERE very low this morning. It rained last night, not too much but it has left the earth watered, rich, nourished. Considering, on a morning like this with the hills floating among the clouds and with those skies, the enormous energy that man has expended on this earth, the vast technological progress in the last fifty years, all the rivers more or less polluted and the waste of energy in this everlasting entertainment, it all seems so strange and so sick.

这天早上，云层很低。 昨晚那场雨，虽然不算太多，却使大地润泽、丰茂，得到了滋养。 考虑到，在这样的早晨，山丘浮游于云雾之间，天空之中， 人类在这个地球上消耗掉的巨大能量，近五十年来在技术上的跨越式进步， 所有河流，或多或少地被污染了，在这场永不休止地娱乐中，所造成的能量浪费， 这一切看起来如此奇怪、如此病态。

On the veranda this morning time is not very near to man, time as movement, time as going from here to there, time to learn, time to act, time as a means of changing from this to that in the ordinary things of life. One can understand that time is necessary to learn a language, to learn a skill, to build an aeroplane, to put together a computer, to travel around the world; the time of youth, the time of old age, time as the setting of the sun and of the sun rising slowly over the hills, the long shadows and the growth of a slowly maturing tree, time to become a good gardener, a good carpenter and so on. In the physical world, in physical action, time to learn becomes necessary and useful.

在阳台上，这天早上的时间离人不是很近， 时间作为运动，作为从这里到那里的时间，学习的时间，行动的时间， 在生命的日常事物中，时间就是一种从‘这’改变成‘那’的方式。 一个人能够理解： 学习一门语言，学习一项技能，建造一架飞机，组装一台计算机，环游世界，都需要时间； 青春的时光，晚年的时间，太阳落山和太阳从山上缓缓升起的时间， 长长的阴影和一棵慢慢成熟的树的生长，成为一名优秀的园丁，一名优秀的木匠的时间等等。 在这个物质世界，在物理运动中，学习的时间变得必要和有用。

Is it that we carry over, extend, the same usage of time into the psychological world? Extend this way of thinking, acting, learning into the world inside the skin, into the area of the psyche, as hope, as becoming something, as self-improvement? It sounds rather absurd - the changing from this to that, from `what is' to `what should be'. Time is necessary, one thinks, to change the whole complex quality of violence into that which is not violent.

我们能把这个称之为‘时间’的方式，通过引进和延伸，把它搬进这个心理世界吗？ 我们是否将这种思考、行动、学习的方式延伸到了皮肤的下面，延伸到了心理层面， 并把它作为希望，作为成为某个人。作为自我的提高？ 它听起来相当荒谬 —— 从‘这’变成‘那’，从‘什么是现状’变成‘应该是什么’。 一个人认为，要将暴力的整个复杂性质转变为非暴力，时间是必要的。

Sitting quietly by yourself, overlooking the valley, wide and long, you could almost count the rows of orange trees, the beautifully kept orchards. Seeing the beauty of the earth, of the valley, does not involve time, but the translation of that perception on to a canvas or into a poem needs time. Perhaps we use time as a means of escaping from `what is', from what we are, from what the future will be for ourselves and for the rest of mankind.

你独自安静地坐着，眺望山谷，宽阔而长， 你几乎可以数出一排排的橘子树，这个打理得漂亮的果园。 看见地球山谷的这种美，并不涉及时间， 但将那种感知转化为图画或诗歌，需要时间。 也许我们利用时间作为一种方式，以逃避‘什么是现状’、逃避‘我们是什么’、 逃避我们自己和全人类的未来。

Time in the psychological realm is the enemy of man. We want the psyche to evolve, grow, expand, fulfil, turn itself into something more than what it is. We never question the validity of such a desire, of such a concept; we easily, perhaps happily, accept that the psyche can evolve, flourish, and that one day there will be peace and happiness. But actually there is no psychological evolution.

在心理领域，时间是人的敌人。 我们希望这颗心灵进化、成长、扩张、满足，把它自己转变成比它现在更甚的存在。 我们从不怀疑这种欲望、这种概念的有效性； 我们轻易地，也许是快乐地，接受了这颗心灵能进化，繁荣，有一天会变得和平与幸福。 但实际上，没有心理上的进化。

There is a humming bird going from flower to flower, brightness in this quiet light, with such vitality in that little thing. The rapidity of the wings. so fantastically rhythmical, steady; it seems it can move forward and backward. It is a marvellous thing to watch it, to feel the delicacy, the bright colour, and wonder at its beauty, so small, so rapid and so quickly gone. And there is a mocking bird on the telephone wire. Another bird is sitting on the top of that tree overlooking the whole world. It has been there for over half an hour, never moving, but watching, moving its little head to see that there is no danger. And it too has gone now. The clouds are beginning to move away from the hills, and how green the hills are.

一只蜂鸟，从一朵花飞到另一朵花， 如此的轻灵，那么一个小不点，却具有如此的活力。 翅膀的那种速度，是如此奇妙的韵律和稳定；它似乎可以向前和向后移动。 观察它是一件奇妙的事情， 感受它的灵敏，鲜艳的色彩，并惊叹于它的美，如此的小，如此迅捷，如此快速的飞走。 电话线上有一只嘲笑鸟。 另一只鸟坐在这棵树的顶端，俯瞰着整个世界。 它已经在那里呆了半个多小时，从来没有动过， 却在观察，移动它的小脑袋，察看危险。 它现在也消失了。 云层开始远离山丘，山丘是多么的绿。

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，没有心理层面上的进化。 这颗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，越来越具有它自己的性质。 意识到‘希望’这个词包含了整个世界的这个未来，相当地令人恐怖。 这种从‘什么是现状’到‘应该是什么’的运动是一种幻觉，如果一个人可以用这个词，一个谎言。 我们接受被人历代重复的东西，把它当成了一个事实， 但当我们开始质疑，怀疑时，我们能非常清楚地看见它， 如果我们想看它，而不是躲在某个画面，某个言词搭建的、奇妙的虚拟建筑之内， 心灵、自我、‘我’的性质和结构。这个‘我’永远不可能成为一个更好的我。 它会去尝试，它认为它能，但这个‘我’仍然以微妙的形式而存留。 这个‘我’隐藏在许多衣服、许多建筑之中； 它在随时变化，但这个‘我’总是存在， 这个分离的，以自我为中心的活动，想象着有一天它自己会变成别的东西。

So one sees there is no becoming of the self, there is only the ending of selfishness, of anxiety, of pain and sorrow which are the content of the psyche, of the `me'. There is only the ending of that, and that ending does not require time. It isn't that it will all end the day after tomorrow. It will only end when there is the perception of its movement. To perceive not only objectively, without any prejudice, bias, but to perceive without all the accumulations of the past; to witness all this without the watcher - the watcher is of time and however much he may want to bring about a mutation in himself, he will always be the watcher; remembrances, however pleasurable, have no reality, they are things of the past gone, finished dead: only in observing without the observer, who is the past, does one see the nature of time and the ending of time.

因此，一个人看到，这个‘我’不会变化， 只有自私、焦虑、痛苦和悲伤的死亡，这些都是心理上的、这个‘我’的内容。 只有那些内容的终结，而那种终结，不需要时间。 这并不是说一切都会在后天结束。只有感知到它的运作时，它才会结束。 这个感知，不只是客观地、不带任何偏见地，而且要在没有过去的积累下感知； 见证这一切，而没有观察者 —— 观察者是时间的产物， 无论他多么想给他自己带来一场突变，他将永远是观察者； 回忆，无论多么令人愉快，都没有真实性，它们是过时的、死掉的东西： 只剩下观察而没有观察者，没有这个过去，一个人看见时间的性质和它的了结。

The humming bird has come back again. A ray of sunlight through the broken clouds has caught it, flashing its colours and the long thin beak and the rapidity of those wings. The pure watching of that little bird, without any reaction, just watching it, is to watch the whole world of beauty.

这只蜂鸟又回来了。 一缕阳光穿过破裂的云层，照耀着它的颜色，长长的薄喙和迅速的翅膀。 清晰地观察那只小鸟，不带任何反应，只是看它，即是观看整个世界的美。

`I heard you the other day saying that time is the enemy of man. You explained something briefly about it. It seems such an outrageous statement. And you have made other similar statements. Some of them I have found to be true, natural, but one's mind never easily sees that which is actual, the truth, the fact, I was asking myself, and I have asked others too, why our minds have become so dull, so slow, why we cannot instantly see whether something is false or true? Why do we need explanations which seem so obvious when you have explained them? Why don't I, and any of us, see the truth of this fact? What has happened to our minds? I would like, if I may, to have a dialogue about it with you, to find out why my mind isn't subtle, quick. And can this mind, which has been trained and educated, ever become really, deeply, subtle, rapid, seeing something instantly, the quality and the truth or the falseness of it?'

`前几天我听到你说时间是人的敌人。 你简要地解释了它。它似乎是一个令人愤慨的陈述。 你也作过其他类似的说法。 我发现其中一些是真实的，自然的， 但是一个人的头脑从不轻易去看什么是真实的，这个真理，这个事实， 我问我自己，我也问过别人，为什么我们的头脑变得如此沉闷，如此迟缓， 为什么我们不能立即看见某件事物的真假？ 为什么我们需要解释？而当你解释它们的时候，它们看起来却如此的明显。 为什么我和我们当中的任何一个人都没有看到这个事实的真相呢？我们的头脑出了什么问题？ 如果可以的话，我想和你就此进行一次对话，找出为什么我的头脑不是敏锐的、快速的。 这个受过训练和教育的头脑， 能够真实、深刻、敏锐、迅速、即刻地看见某个事物，它的品质与真伪吗？

`Sir, let's begin to enquire why we have become like this. It surely has nothing to do with old age. Is it the way of our life - the drinking, the smoking, the drugs, the bustle, the weariness, the everlasting occupation? Outwardly and inwardly we are occupied with something. Is it the very nature of knowledge? We are trained to acquire knowledge - through college, university, or in doing something skilfully. Is knowledge one of the factors of this lack of subtlety? Our brains are filled with so many facts, they have gathered so much information, from the television and from every newspaper and magazine, and they are recording as much as they can; they are absorbing, holding. So is knowledge one of the factors that destroys subtlety? But you can't get rid of your knowledge or put it aside; you have to have knowledge. Sir, you have to have knowledge to drive a car, to write a letter, to carry out various transactions; you even have to have some kind of knowledge of how to hold a spade. Of course you do. We have to have knowledge in the world of everyday activity.

`先生，让我们开始询问为什么我们会变成这样。这肯定与老年无关。 它是我们的生命方式吗 —— 喝酒、抽烟、吸毒、喧哗、疲惫、不停地占据？ 在外在和内在，我们都被某个东西所占据。这正是知识的性质吗？ 我们被训练去获取知识 —— 通过学院、大学或巧妙地做某些事情。 知识是造成这种缺乏敏锐的因素之一吗？ 我们的大脑充满了如此多的事实， 他们从电视，从每一份报纸和杂志中收集了如此多的信息， 他们正在尽可能多地记录；他们正在吸收、捕获。 因此，知识是破坏敏锐的因素之一吗？ 但是你不能摆脱你的知识或把它放在一边；你必须拥有知识。 先生，你必须拥有知识才能开车、写信、进行各种交易； 你甚至必须拥有‘如何握住铁锹’的知识。你当然知道。 在日常活动的世界中，我们必须拥有知识。

`But we are speaking of the knowledge accumulated in the psychological world, the knowledge that you have gathered about your wife, if you have a wife; that very knowledge of having lived with your wife for ten days or fifty years has dulled your brain, has it not? The memories, the pictures are all stored there. We are talking of this kind of inward knowledge. knowledge has its own superficial subtleties: when to yield, when to resist, when to gather and when not to gather, but we are asking: doesn't that very knowledge make your mind, your brain, mechanical, repetitious from habit? The encylopaedia has all the knowledge of all the people who have written in it. Why not leave that knowledge on the shelf and use it when necessary? Don't carry it in your brain.

`但我们说的是在心理世界中，所积累的知识， 你收集的关于你妻子的知识，如果你有妻子的话； 与妻子一起生活了十天或五十年的知识已经使你的大脑变得迟钝，不是吗？ 那些记忆、照片都存储在那里。我们谈论的是这种内在的知识。 知识具有它肤浅的敏锐：什么时候屈服，什么时候抵制，什么时候聚敛，什么时候不去聚敛， 但我们在问：难道知识不会使你的头脑，你的大脑变得机械化、习惯性的重复化吗？ 百科全书拥有所有人写下的所有知识。 为什么不把这些知识放在书架上，并在必要的时候使用它呢？ 不要把它装进你的大脑。

`We are asking: does that knowledge prevent the instant comprehension, instant perception, which brings about mutation, the subtlety that isn't in the words? is it that we are conditioned by the newspapers, by the society in which we live - which, by the way, we have created, for every human being from past generations to the present has created this society whether in this part of the world or any other part? Is it conditioning by religions that has shaped our thinking? When you have strong beliefs in some figure, in some image, that very strength prevents the subtlety, the quickness.

`我们在问：那些知识是否在阻碍即刻地理解，即刻地感知， 那种引发突变，不能用言语表述的敏锐？ 我们被报纸、被我们居住的社会所限制了吗？ —— 也就是，我们所创造的社会， 从过去几代人到现在的每一个人，无论是在世界的这个地区还是在任何其他地区。 是塑造我们思想的宗教限制了我们吗？ 当你对某个人物、某个形象有强烈的信念时，那种力量就会阻止这种敏锐、这种迅捷。

`Are we so constantly occupied that there is no space in our mind and heart - space both outwardly and inwardly? We need a little space, but you cannot have space physically if you are in a crowded city, or crowded in your family, crowded by all the impressions you have received, all the pressures. And psychologically there must be space - not the space that thought may imagine, not the space of isolation, not the space that divides human beings, politically, religiously, racially, not the space between continents, but an inward space that has no centre. Where there is a centre there is a periphery, there is a circumference. We are not talking of such space.

`我们是否经常被占据，以至于我们的头脑和心灵中没有空间 —— 不管是外在还是内在的空间？ 我们需要一点空间，但是你不可能有物理上的空间 如果你生活在拥挤的城市，或者你的家被填满，被你所接受的东西及其包含的印象与压抑填满而拥挤。 而心理上，必须拥有空间 —— 这个空间不是想象出来的，不是隔绝起来的空间， 不是人类划分出来的政治空间、宗教空间、种族空间， 不是国界之内的空间， 而是一个没有中心的内在空间。 有中心的地方就有边缘，就有边界。 我们不是在谈论这样的空间。

`And is another reason why we are not subtle, quick, because we have become specialists? We may be quick in our own specialization, but one wonders, if one is trained, specialized, whether there is any comprehension of the nature of sorrow, pain, loneliness and so on. Of course you cannot be trained to have a good, clear mind; the word "trained" is to be conditioned. And how can a conditioned mind ever be clear? ` So all these may be the factors, sir, that prevent us from having a good, subtle, clear mind.'

`我们为什么不敏锐，不迅捷的另一个原因，是因为我们已经成为专家了吗？ 我们可能在自己的专业领域内很迅捷，但一个人在想，如果一个人受到训练，被专业化， 是否能够对悲伤、痛苦、孤独等的性质产生丝毫的理解。 当然，你不能被训练成有一个好的、清晰的头脑；‘训练’这个词就是受限。 一个受限的头脑怎么可能是清晰的？` 因此，先生，所有这些因素都可能在阻止我们拥有良好、敏锐、清晰的头脑。

`Thank you, sir, for seeing me. Perhaps, and I hope that, some of what you have said - not that I have understood it completely - but that some of the things you have said may take seed in me and that I will allow that seed to grow, to flourish without interfering with it. Perhaps then I may see something very rapidly, comprehend something without tremendous explanations, verbal analysis and so on. Good bye, sir.'

`谢谢你，先生，谢谢你见我。也许，我希望，你说的一些话 —— 我没有完全理解它 —— 但是你所说的某些东西可能会在我心中播下种子， 我希望我会让那颗种子生长，在不干扰它的情况下茁壮成长。 也许那时我可能会非常迅速地看见某些东西， 理解一些不需要大量的解释，言词上的分析等等的东西。再见，先生。'