THIS WINTER THERE has been constant rain, day after day practically for the last three months. It is rather an extravagance of California - either it doesn't rain at all or it rains to drown the land. There have been great storms and very few sunny days. It has been raining all yesterday and this morning the clouds are low down on the hills and it is rather gloomy. All the leaves are beaten down by the rain of yesterday. The earth is very wet. The trees and that magnificent oak must be asking where the sun is.

这个冬季，在过去的三个月里，几乎日复一日，一直下着雨。 这是加利福尼亚的挥霍 —— 要么根本没有雨，要么大雨淹没这片土地。 时常刮风暴，而阳光灿烂的日子却很少。 昨天一直在下雨，今天早上，云层低垂在山顶上，相当阴暗。 所有的叶子都被昨天的雨打倒了。 大地非常潮湿。树林和那棵宏伟的橡树一定在问：太阳在哪里？

On this particular morning with the clouds hiding the mountains and the hills almost down to the valley, what does it mean to be serious? What does it mean to have a very quiet serious mind - or, if you will, brain? Are we ever serious? Or do we always live in a world of superficiality, walking to and fro, fighting, quarrelling, violent over something utterly trivial? What does it mean to have a brain that is very awake, not limited by its own thoughts, memories and remembrances? What does it mean to have a brain that is free from all the turmoil of life, all the pain, all the anxiety and the endless sorrow? Is it ever possible to have a totally free mind, free brain, not shaped by influences, by experience and the vast accumulation of knowledge? Knowledge is time; learning means time. To learn to play the violin takes infinite patience, months of practice, years of dedicated concentration. Learning to acquire a skill, learning to become an athlete or to put together a good engine or to go to the moon - all this requires time. But is there anything to learn about the psyche, about what you are - all the vagaries, the intricacies of one's reactions and actions, the hope, the failure, the sorrow and joy - what is there to learn about all that? As we said, in a certain area of one's physical existence, gathering knowledge and acting from that knowledge, requires time. Is it that we carry that same principle, extend that same movement of time into the psychological world? There too we say we must learn about ourselves, about our reactions, our behaviour, our elations and depressions, ideations and so on; we think that all that requires time too.

在这个特别的早晨，云层遮蔽了山脉和山丘，几乎一直延伸到山谷， 严肃意味着什么？ 拥有一个非常安静而严肃的 ‘头脑’ —— 如果你愿意，也可用 ‘大脑’ —— 意味着什么？ 我们严肃过吗？ 还是我们总是生活在一个肤浅的世界里 —— 来回地走动、打架、争吵、对微不足道的琐事暴跳如雷？ 拥有一个非常清醒的，不受自己的思想、记忆、回忆限制的大脑意味着什么？ 拥有一个摆脱了生命的混乱、一切的痛苦、所有的焦虑、无尽的悲伤的大脑意味着什么？ 有没有可能拥有一个完全自由的头脑，一个不被权势、经验和积累的大量知识所影响的自由的大脑？ 知识就是时间；学习意味着时间。 学习拉小提琴需要无限的耐心，几个月的练习，多年的专注。 通过学习获得技能， 学习成为一名运动员或组装一个好的引擎或登上月球 —— 所有这些都需要时间。 但是，可以学习那些关于心灵，关于 ‘你是什么’ —— 所有的狂想、人的反应与行为的纷乱、希望、失败、悲伤和喜悦 —— 所有的这些东西，需要去学习吗？ 正如我们所说，在我的生理存在的某个领域，收集知识并从这些知识中采取行动，需要时间。 我们是否带着同样的原理，把同样的时间运动延伸到了那个心理世界？ 在那里，我们也说： 我们必须学习我们自己、我们的反应、我们的行为、我们的喜悦和抑郁、观念等等； 我们认为这一切也需要时间。

You can learn about the limited, but you cannot learn about the unlimited. And we try to learn about the whole field of the psyche, and say that needs time. But time may be an illusion in that area, it may be an enemy. Thought creates the illusion, and that illusion evolves, grows, extends. The illusion of all religious activity must have begun very, very simply, and now look where it is - with immense power, vast properties, great accumulation of art, wealth, and the religious hierarchy demanding obedience, urging you to have more faith. All that is the expansion, the cultivation and the evolution of illusion which has taken many centuries. And the psyche is the whole content of consciousness, is the memory of all things past and dead. We give such importance to memory. The psyche is memory. All tradition is merely the past. We cling to that and want to learn all about it, and think that time is necessary for that as in the other area.

你可以学习有限的东西，但你不能学习那种 ‘无限的’。 我们试图了解整个心灵的领域，并说这需要时间。 但时间在那个领域可能是一种幻觉，它可能是一个敌人。 思想创造了那种幻觉，而那种幻觉在进化、成长、延伸。 在开始阶段，所有宗教活动的幻觉一定非常、非常简单，现在看看它走到了哪里 —— 拥有无边的权力、巨大的财产、积累了大量的艺术品和财富， 而宗教阶级要求人们服从，敦促你有更多的信仰。 所有这一切都是幻觉的扩张、培养和进化，它已经生长了很多个世纪。 而心灵是意识的全部内容，是对过去和死去的一切事物的记忆。 我们非常重视记忆。心灵是记忆。所有的传统都仅仅是过去。 我们依附于它，想要学习它的全部，并认为时间是必要的，就像在其他领域一样。

I wonder if one ever asks whether time has a stop - time to become, time to fulfil? Is there anything to learn about all that? Or can one see that the whole movement of this illusory memory, which appears so real, can end? If time has a stop, then what is the relationship between that which lies beyond time and all the physical activities of the brain as memory, knowledge, remembrances, experiences? What is the relationship between the two? Knowledge and thought, as we have often said, are limited. The limited cannot possibly have any relationship with the unlimited but the unlimited can have some kind of communication with the limited, though that communication must always be limited, narrow, fragmentary.

我想知道是否有人问过时间是否有一个终点 —— 要‘成为’、去‘达成’的时间？ 关于这一切，有什么需要学习的吗？ 或者一个人能够看见这个虚幻的记忆的整个运动 —— 它看起来是如此的真实 —— 可以结束吗？ 如果时间有终点，那么那个超越时间的东西 与作为记忆、知识、回忆、经验的大脑的生理活动之间有什么联系呢？ 两者之间有什么关系？正如我们经常说的那样，知识和思想是有限的。 ‘有限的’ 不可能与 ‘无限的’ 有任何关系， 但‘无限的’ 可以与‘有限的’ 进行某种交流， 尽管这种交流必定始终是有限的、狭隘的、零碎的。

One might ask, if one is commercially minded, what is the use of all this, what is the use of the unlimited, what can man profit by it? We always want a reward. We live on the principle of punishment and reward, like a dog which has been trained, you reward him when he obeys. And we are almost similar in the sense that we want to be rewarded for our actions, for our obedience and so on. Such demand is born out of the limited brain. The brain is the centre of thought and thought is ever limited under all circumstances. It may invent the extraordinary, theoretical, immeasurable, but its invention is always limited. That is why one has to be completely free from all the travail and toil of life and from self-centred activity for the unlimited to be.

一个人可能会问，如果一个人有一个商业化的头脑，这一切有什么用， 无限的用途是什么，人能从中获利吗？我们总想要奖励。 我们生活在惩罚和奖励的原则上，就像一只受过训练的狗，当他服从时，你奖励他。 从某种意义上说，我们几乎是相似的，我们希望从我们的行为，我们的顺服等等上面，受到奖赏。 这种需求源于受限的大脑。 大脑是思想的中心，思想在任何情况下都是有限的。 它可能发明非凡的、理论的、不可估量的东西，但它的发明总是有限的。 这就是为什么一个人必须完全摆脱生命中的所有痛苦和辛劳， 摆脱以自我为中心的活动，那样，‘无限的’ 就出现了。

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。