IT IS THE second day of a spring morning. It's lovely. It is extraordinarily beautiful here. It rained last night heavily and everything is again washed clean and all the leaves are shining bright in the sunlight. There is a scent in the air of many flowers and the sky is blue, dotted with passing clouds. The beauty of such a morning is timeless. It isn't this morning: it is the morning of the whole world. It is the morning of a thousand yesterdays. It is the morning that one hopes will continue, will last endlessly. It is a morning that is full of soft sunlight, sparkling, clear, and the air is so pure here, fairly high up the valley. The orange trees and the bright yellow oranges have been washed clean and they are shining as though it was the first morning of their birth. The earth is heavy with the rain and there is snow on the high mountains. It is really a timeless morning.
这是春季的第二个早晨。它很可爱。这儿非凡地美。 昨晚下了大雨，一切都被洗干净了，所有的叶子在阳光下闪闪发光。 空气中有许多花朵的香味，天空是蓝色的，点缀着来往的云彩。 这样一个早晨的美丽是永恒的。它不属于这个早晨：它属于整个世界的早晨。 它是一千个昨天的早晨。它是一个人希望会继续、会永存的早晨。 它是一个充满柔和的阳光、闪亮、晴朗的早晨，这空气如此地纯净、高远。 橙树和亮黄色的橙子已经被洗干净了， 它们润泽发亮，仿佛这是它们出生的头一个早晨。 大地被大雨润泽，高山披着积雪。这真的是一个永恒的早晨。
Across the valley the far mountains enclosing this valley are eager for the sun, for it has been a cold night, and all the rocks and the pebbles and the little stream seem to be aware and full of life.
穿过这个山谷，在远处，环绕着山谷的高山渴望着阳光， 经过寒冷的夜晚，所有的岩石、鹅卵石和小溪似乎都苏醒了，充满了生机。
You sit quietly far from everything and look at the blue sky, feel the whole earth, the purity and the loveliness of everything that lives and moves on this earth - except man of course. Man is what he is now after many thousands of centuries of time. And he will go on perhaps in the same manner; what he is now is what he will be tomorrow and a thousand tomorrows. Time, evolution, has brought him to what he is now. The future is what he is unless, of course, there is a deep abiding mutation of his whole psyche.
你安静地坐着，远离一切，望着蓝天，感受这整个地球， 在地球上生活和运动的一切生物的纯洁与可爱 —— 当然，不包括人。 经过数千个世纪的时间，人就是他现在的样子。 他也许会以同样的方式继续；他现在的样子，就是他明天和一千个明天想要成为的样子。 时间、进化，把他带大，成为他现在的样子。 未来就是他现在的样子，当然，除非他的整个心灵有一个深刻的永恒地突变。
Time has become extraordinarily important to man, to all of us - time to learn, time to have a skill, time to become and time to die, time both outwardly in the physical world and time in the psychological world. It is necessary to have time to learn a language, to learn how to drive, to learn how to speak, to acquire knowledge. If you had no time you couldn't put things together to bring about a house; you must have time to lay brick upon brick. You must have time to go from here to where you want to go. Time is an extraordinary factor in our life - to acquire, to dispense, to be healed, to write a simple letter. And we seem to think we need psychological time, the time of what has been, modified now and continuing in the future. Time is the past, the present and the future. Man inwardly pins his hope on time; hope is time, the future, the endless tomorrows, time to become inwardly - one is `this', one will become `that'. The becoming, as in the physical world, from the little operator to the big operator, from the nonentity to the highest in some profession - to become.
时间对人类，对我们所有人来说都变得异常重要 —— 学习的时间、拥有技能的时间、成为的时间和死亡的时间， 物质世界中的外在时间和心理世界中的时间。 有必要花费时间去学习一门语言，学习如何驾驶，学习如何说话、获取知识。 如果你没有时间，你就不能把材料放在一起营造出房子；你必须花时间去码砖。 你必须花时间从这里走到你想去的地方。 时间是我们生命中一个非凡的因素 —— 收获、分配、治疗、写一封简单的信。 我们似乎认为，我们需要一种心理时间：过往，被改动的现在，并持续到未来的时间。 时间就是这个过去、这个现在和这个未来。 在里面，人把他的希望寄托在时间上；希望是时间、这个未来、这个没有尽头的明天， 时间就是内在的变化 —— 一个人是‘这’，一个人会成为‘那’。 这个变化，就如同物理世界中的变化， 从小操作工到大操作工，从庸才到某个专业的顶尖人才 —— 成为。
We think we need time to change from `this' to `that'. The very words `change' and `hope' intrinsically imply time. One can understand that time is necessary to travel, to reach a port, to reach land after a long flight to the desired place. The desired place is the future. That is fairly obvious and time is necessary in that realm of achieving, gaining, becoming proficient in some profession, in a career that demands training. There, time seems not only necessary but must exist. And in the world of the psyche this same movement, this becoming, is extended. But is there psychological becoming at all? We never question that. We have accepted it as natural. The religions, the evolutionary books, have informed us that we need time to change from `what is' to `what should be'. The distance covered is time. And we have accepted that there is a certain pleasure and pain in becoming non-violent when one is violent, that to achieve the ideal needs an enormous amount of time. And we have followed this pattern all the days of our life, blindly, never questioning. We don't doubt. We follow the old traditional pattern. And perhaps that is one of the miseries of man - the hope of fulfilment, and the pain that that fulfilment, that hope, is not achieved, is not come by easily. Is there actually time in the psychological world - that is, to change that which is to something totally different? Why do ideals, ideologies, whether political or religious, exist at all? Is it not one of the divisive concepts of man that has brought about conflict? After all, the ideologies, the left, right or centre, are put together by study, by the activity of thought, weighing, judging, and coming to a conclusion, and so shutting the door on all fuller enquiry. Ideologies have existed perhaps as long as man can remember. They are like belief or faith that separate man from man. And this separation comes about through time. The `me', the I, the ego, the person, from the family to the group, to the tribe, to the nation. One wonders if the tribal divisions can ever be bridged over. Man has tried to unify nations, which are really glorified tribalism. You cannot unify nations. They will always remain separate. Evolution has separate groups. We maintain wars, religious and otherwise. And time will not change this. Knowledge, experience, definite conclusions, will never bring about that global comprehension, global relationship, a global mind.
我们认为我们需要时间从‘这’变成‘那’。 ‘变成’和‘希望’这两个词本身就意味着时间。 一个人可以理解，对于旅行、到达港口、通过长途飞行到达目的地来说，时间是必要的。 目的地就是未来。这是相当明显的， 在需要培训的职业和专业领域中，去实现、获得、变得精通，需要花费时间。 在那里，时间似乎不仅必要，而且必须存在。 在心灵的世界里，同样的运动，这种‘成为’，被引入。 但是，有没有心理上的‘成为’呢？我们从不质疑这一点。我们接受它是自然的。 宗教、进化论的相关书籍，告诉我们，我们需要时间从‘是什么’成为‘应该是’ —— 这段距离需要用时间来覆盖。 我们已经接受这个说法：当一个人是暴力的时候，要变成非暴力，需要经历某些快乐和痛苦， 要实现理想需要大量的时间。 我们一生中一直盲目地遵循这种模式，从不质疑。我们毫不怀疑它。 我们遵循古老的传统模式。也许这是人的悲惨之一 —— 成就的希望，以及那个成就和希望没有被达成、难以实现的痛苦。 在心理世界中，真的有时间吗？—— 也就是说，把本来的样子改变成完全不同的样子？ 理想、意识形态，无论是政治的还是宗教的，这一切为什么会存在？ 它不就是破碎的概念的一部分吗？破碎的概念导致了冲突。 毕竟，意识形态、左派、右派或中间派， 都是通过学习、通过思想活动、权衡、判断，而得出的结论， 因此关上了所有的探索之门。 也许在人类出现记忆的时候，意识形态就已经存在了。 它们就如同信念或信仰，将人与人分开。 这种分离感，伴随着时间的推移而延展： 这个‘我’，自我，自我意识，这个人，从家庭到团体，部落，国家。 一个人想知道：部落之间的分歧是否能够弥合？ 人类试图统一各国，而国家实际上是被美化的部落主义。 你不能统一各国。它们将永远保持分离。 进化分离了各个团体。我们维持着战争，不论是宗教的，还是其他方面的。而时间不会改变这一点。 知识、经验、明确的结论，永远不会带来那种全球性的理解、全球性的关系、全球性的头脑。
So the question is: is there a possibility of bringing about a change in `what is', the actuality, totally disregarding the movement of time? Is there a possibility of changing violence - not by becoming non-violent, that is merely the opposite of `what is'? The opposite of `what is' is merely another movement of thought. Our question is: can envy, with all its implications, be changed without time being involved at all, knowing that the word change itself implies time - not even transformed, for the very word transform means to move from one form to another form - but to radically end envy without time?
因此，问题是： 有没有可能给‘是什么’，给现在，带来一个完全与时间运动无关的改变？ 有没有可能改变暴力？ —— 而不是变成非暴力，那个与‘是什么’相反的东西。 ‘是什么’的反面只是另一个思想活动。 我们的问题是：嫉妒及其所有含义，是否可以在不涉及时间的情况下改变， 认识到 ‘改变’这个词本身暗示着时间 —— 甚至没有转换，因为‘转换’这个词本身意味着从一种形式移动到另一种形式 —— 而是在没有时间的情况下，从根本上结束嫉妒？
Time is thought. Time is the past. Time is motive. Without any motive can there be - and we will use the word - change? Does not the very word motive already imply a direction, a conclusion? And when there is a motive there is actually no change at all. Desire is again a rather complex thing, complex in its structure. Desire to bring about a change, or the will to change, becomes the motive and therefore that motive distorts that which has to be changed, that which has to end. The ending has no time.
时间是思想。时间是这个过去。时间是动机。 没有任何动机，能有 —— 我们将使用这个词 —— 改变吗？ ‘动机’这个词本身不就暗示了一个方向、一个结论吗？ 当出现了动机，就没有任何实质性的改变。 同样，欲望是一个相当复杂的东西，它内中的结构复杂。 一个改变的欲望，或者说，改变的这个意志，变成了这个动机， 因此，那个动机，扭曲了那个必须被改变、必须结束的东西。这种结束，不用时间。
Clouds are slowly gathering around the mountain, clouds are moving to blot out the sun and probably it will rain again, as yesterday. For here in this part of the world it is the season of rain. It never rains in the summer time; when it is hot and dry, this valley is desert. Beyond the hills the desert lies out there, open, endless and bleak. And at other times it is very beautiful, so vast in its space. The very vastness of it makes it a desert. When the spring disappears it gets hotter and hotter and the trees seem to wither and the flowers have gone and the dry heat makes all things clean again.
云缓缓地从山间升起， 云正在移动，去遮掩太阳，并且可能还会像昨天一样再次下雨。 因为这个地区，正值雨季。 在夏季，这里从不下雨；当天气炎热干燥时，这个山谷就是沙漠。 在山丘之外，是开阔、无尽、荒凉的沙漠。 在其余的季节，它非常漂亮，它如此空旷。它的这种空旷使它变成了沙漠。 当泉水消失时，它变得越来越热， 树木似乎枯萎了，花儿已经消失，干燥的炙烤使一切再次被清除。
`Why do you say, sir, that time is unnecessary for change?'
`你为什么说，先生，改变不需要时间？”
`Let us together find out what is the truth of the matter, not accepting what one has said, or disagreeing, but together have a dialogue to explore into this matter. One is trained to believe and it is the tradition that time is necessary for change. That is correct, is it not? Time is used to become from what one is to something greater, to something more. We are not talking about the physical time, the time necessary to gain a physical skill, but rather we are considering whether the psyche can become more than what it is, better than what it is, reach a higher state of consciousness. That is the whole movement of measurement, comparison. Together we are asking, are we not, what does change imply? We live in disorder, confused, uncertain, reacting against this and for that. We are seeking reward and avoiding punishment. We want to be secure, yet everything we do seems to bring about insecurity. This, and more, brings about disorder in our daily life. You can't be disordered in business, for example, or negligent. You have to be precise, think clearly, logically. But we do not carry that same attitude into the psychological world. We have this constant urge to move away from "what is", to become something other than the understanding of "what is", to avoid the causes of disorder.'
`让我们一起找出这件事情的真相， 不接受一个人所说的话，也别反对它，而是一起进行一场对话，以探索这件事情。 一个人被训练去相信：时间是改变的必要条件。它是传统，那是对的，它不对吗？ 时间被用来使一个人成为某个更伟大、更厉害的人物。 我们不是在谈论物理上的时间，获得物理上的技能所需的时间， 而是在考虑: 心灵是否可以变得比它本来的样子更多、更好，达到一个更高的意识形态。 那就是衡量、比较的整个运动。 我们一起来问，我们不去问吗：变化意味着什么？ 我们的生活中，有着失序、困惑、不确定、反对这个和那个。 我们正在寻求奖励，避免惩罚。 我们想要安全，但我们所做的一切似乎都带来了不安全 这，更多的这，给我们的日常生命带来了失序。 例如，你不能在商业上失序，比如说，疏忽。你必须精确、清晰、合乎逻辑地思考。 但我们没有把同样的态度带入这个心理世界。 我们有一种持续的冲动：远离现在的样子，成为某个人物的冲动， 却不去理解现在的样子，以避免出现失序的苗头。'
`That I understand,' the questioner said. `We do escape from "what is". We never consider carefully, diligently, what is going on, what is happening now in each one of us. We do try to suppress or transcend "what is". If we have a great deal of pain, psychologically, inwardly, we never look at it carefully. We want immediately to erase it, to find some consolation. And always there is this struggle to reach a state where there is no pain, where there is no disorder. But the very attempt to bring about order seems to increase disorder, or bring about other problems.'
`我理解那'，提问者说。`我们确实在逃避现在的样子。 我们从不仔细地、勤奋地思考那正在前行的、正发生在我们每个人身上的事情。 我们确实试图压制或超越现在。 如果我们在心理上、内心里有很大的痛苦，我们绝不仔细观察它。 我们想立即抹去它，去寻找一些安慰。 却总是有这种挣扎，期盼达到一种没有痛苦、没有紊乱的状态。 而这种尝试带来秩序的行为，似乎增加了失序，或者带来了另外的问题。'
`I do not know if you have noticed that when the politicians try to resolve one problem, that very resolution multiplies other problems. This again is going on all the time.'
`我不知道你是否注意到，当政客们试图解决一个问题时， 那个解决使其余的问题成倍地增加。这种情况一直在继续。'
`Are you saying, sir, that time is not a factor of change? I can vaguely comprehend this but I am not quite sure I really understand it. You are saying in fact that if I have a motive for change, that very motive becomes a hindrance to change, because that motive is my desire, my urge to move away from that which is unpleasant or disturbing to something much more satisfactory, which will give me greater happiness. So a motive or a cause has already dictated, or shaped the end, the psychological end. This I understand. I am getting a glimmer of what you are saying. I am beginning to feel the implication of change without time.'
`你是说，先生，时间不是改变的一个因素吗？ 我可以模糊地理解这一点，但我不太确定我是否真的理解它。 你实际上说的是：如果我有一个改变的动机，那么这个动机就变成了改变的一个障碍， 因为那个动机就是我的欲望，我渴望远离那些令人不快或令人不安的东西， 以转向某个更令人满意的、会给我带来更大快乐的东西。 因此，一个动机或起因已经指定或塑造了这个终点，这个心理上的终点。 这一点我理解。我对你说的话有了一丝理解。 我开始感觉到不含时间的改变的含义。'
`So let us ask the question: is there a timeless perception of that "which is"? That is, to look at, to observe "what is" without the past, without all the accumulated memories, the names, the words, the reactions - to look at that feeling, at that reaction, which we call, let us say, envy. To observe this feeling without the actor, the actor who is all the remembrance of things that have happened before.
`因此，让我们问这个问题：存在对‘那是’的永恒的感知吗？ 那就是，去观看，去观察‘什么’ —— 没有这个过去，没有这个被积攒下来的一切记忆、这个名字、这个文字、这个反应 —— 去观看那种感觉、那个反应，那个我们称之为‘嫉妒’的东西。 观察这种感觉而没有这个反应者， 反应者就是曾经发生过的所有事情的回想者。
`Time is not merely the rising of the sun and the setting, or yesterday, today and tomorrow. Time is much more complicated, more intricate, subtle. And really to understand the nature and the depth of time one has to meditate upon whether time has a stop - not fictitious time nor the imagination that conjures up so many fantastic, romantic probabilities - but whether time, really, actually, in the field of the psyche, can ever come to an end? That is really the question. One can analyse the nature of time, investigate it, and try to find out whether the continuity of the psyche is a reality or the desperate hope of man to cling to something that will give him some sort of security, comfort. 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?
`时间不仅仅是太阳升起和下降，也不是昨天，今天和明天。 时间还要复杂得多、纠结得多、微妙得多。 要真正理解时间的性质和深度，一个人必须冥思：时间的终点在哪里 —— 不是虚构的时间，也不是想象出的大量奇妙的、浪漫的可能性 —— 而是时间是否能够真正地、实际地，在心灵的领域内终结？ 那是真正的这个问题。 一个人可以分析时间的性质，调查它，并试图找出心灵的延续性 —— 它是真实的，还是人歇斯底里的希望：死死抓住某个会给他带来些许安全和舒适的某个东西？ 在天空中，时间有它的根吗？ 当你观看天空、行星和多得难以想象的星星时， 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、理解这个宇宙和这个人类的整个运动 —— 立即看到那总是真实的事物吗？
`One should really, if one may point out, hold it in your mind, not think about it, but just observe the whole movement of time, which is really the movement of thought. Thought and time are not two different things, two different movements, actions. Time is thought and thought is time. Is there, to put it differently, the actual ending of thought? That is, the ending of knowledge? Knowledge is time, thought is time, and we are asking whether this accumulating process of knowledge, gathering more and more information, pursuing more and more the intricacies of existence, can end? Can thought, which is after all the essence of the psyche, the fears, the pleasures, the anxieties, the loneliness, the sorrow and the concept of the I - I as separate from another - this self-centred activity of selfishness, can all that come to an end? When death comes there is the ending of all that. But we are not talking about death, the final ending, but whether we can actually perceive that thought, time, have an ending. `Knowledge after all is the accumulation through time of various experiences, the recording of various incidents, happenings, and so on; this recording is naturally stored in the brain, this recording is the essence of time. Can we find out when recording is necessary, and whether psychological recording is necessary at all? It is not dividing the necessary knowledge and skill, but beginning to understand the nature of recording, why human beings record and from that recording react and act. When one is insulted or psychologically hurt by a word, by a gesture, by an action, why should that hurt be recorded? Is it possible not to record the flattery or the insult so that the psyche is never cluttered up, so that it has vast space, and the psyche that we are conscious of as the "me", which again is put together by thought and time, comes to an end? We are always afraid of something that we have never seen, perceived - something not experienced. You can't experience truth. To experience there must be the experiencer. The experiencer is the result of time, accumulated memory, knowledge and so on.
`如果可以指出的话，一个人应该真的把它放进你的头脑，不是去思考它， 而是观察时间的整个运动，实际上，是这个思想活动。 思想和时间并非两个不同的东西，两种不同的运动和行为。 时间是思想，思想是时间。 换句话说，思想能真正地终结吗？那就是，知识能终结吗？ 知识是时间，思想是时间， 而我们在问，这个积累知识的作业流程： 收集越来越多的信息、追求越来越错综复杂的存在，能终结吗？ 思想，究竟是这颗心灵的本质， 恐惧、愉快、焦虑、孤独、悲伤和关于‘我’的概念 —— 我与另一个人是分开的 —— 这种自私，这种以自我为中心的活动，能走到头吗？ 当死亡来临的时候，所有那一切就走到头了。 但我们不是在谈论死亡，最后的终点， 而是在问：我们是否能真实地感知到那个思想、时间走入终结。 `知识毕竟是通过时间积累的各种经验，记录着各种各样的事故、事件、发生的一切等等； 这个记录自然地保存在大脑里，这个记录是时间的本质。 我们能否找出何时需要记录，以及心理上的记录是否必要？ 它不是在划分必要的知识和技能，而是开始理解记录的性质， 为什么人类要记录，并根据记录而做出反应和行动。 当一个人被一个词、一个手势、一个动作而侮辱或受到心理伤害的时候，为什么要记录那个伤害？ 有可能不去记录奉承或侮辱吗？这样这颗心灵就绝不会杂乱无章， 那么，它就有广阔的空间， 而那个我们所意识到的作为‘我’的这颗心灵，也就是那个被思想和时间捏造出的东西，能走到终点吗？ 我们总是害怕我们从未见过、感受过的某个东西 —— 某些没经历过的东西。 你无法经历真理。要经历，必须有一个经历者。 经历者是时间、积攒的记忆、知识等等的结果。
`As we said at the beginning, time demands quick, watchful, attentive understanding. In our daily life can we exist without the concept of the future? Not concept - forgive me, not the word concept - but can one live without time, inwardly? The roots of heaven are not in time and thought.'
`正如我们一开始所说，时间需要迅捷、警醒、关切地理解。 在我们的日常生命中，如果没有这个未来的概念，我们能存活吗？ 不是概念 —— 原谅我，不是 ‘概念’ 这个词 —— 而是，一个人可以没有时间地生活吗，内在层面上？ 天空的根源不在时间和思想里。
`Sir, what you say has actually, in daily life, become a reality. Your various statements about time and thought seem now, while I am listening to you, so simple, so clear, and perhaps for a second or two there is the ending and stopping of time. But when I go back to my ordinary routine, the weariness and the boredom of it all, even pleasure becomes rather wearisome - when I go back I will pick up the old threads. It seems so extraordinarily difficult to let go of the threads and look, without reaction, at the way of time. But I am beginning to understand (and I hope it is not only verbally) that there is a possibility of not recording, if I may use your word. I realize I am the record. I have been programmed to be this or that. One can see that fairly easily and perhaps put all that aside. But the ending of thought and the intricacies of time need a great deal of observation, a great deal of investigation. But who is to investigate, for the investigator himself is the result of time? I catch something. You are really saying; just watch without any reaction, give total attention to the ordinary things of life and there discover the possibility of ending time and thought. Thank you indeed for this interesting talk.'
`先生，你所说的，实际上在日常生命中，已经成为一个现实。 你关于时间和思想的各种陈述，现在看来，当我听你的时候，是那么简单，那么清晰， 也许有一两秒钟的时间，出现了时间的终结和停止。 但是，当我回到我普通的例行日常工作，以及它里面的疲惫和无聊， 甚至快乐也变得相当地枯燥 —— 当我回去时，我会捡起老思绪。 似乎非常地难以放下思绪，去毫无反应地观看时间的运作方式。 但我开始理解（我希望这不仅仅是口头上的）， 存在不记录的可能性，如果我可以用你说过的词语。 我意识到：我就是这个记录。我被编织成‘这’或‘那’。 一个人可以很容易地看到那一点，也许能把所有那一切放下。 但是，终结思想和错综复杂的时间，需要大量的观察，大量的调查。 但是谁来调查？而调查者本身就是时间的产物。我抓住了某些东西。 你说的实际上是说；仅仅观察，不作任何反应，全然地关注生命中的平凡事物， 在那儿，发现结束时间和思想的可能性。 衷心感谢你这个有趣的谈话。'