Man has, throughout the ages, been seeking something beyond himself, beyond material welfare - something we call truth or God or reality, a timeless state - something that cannot be disturbed by circumstances, by thought or by human corruption.
古往今来，人总在追寻超越自身和财物的东西 —— 我们称之为‘真理’、‘上帝’或‘真实’，一种超越时间的状态 —— 某种不被环境、思想或人类腐败所污染的东西。
Man has always asked the question: What is it all about? Has life any meaning at all? He sees the enormous confusion of life - the brutalities, the revolt, the wars, the endless divisions of religion, ideology and nationality, and with a sense of deep abiding frustration, he asks: What is one to do, what is this thing we call living, is there anything beyond it?
人一直问这个问题： 它到底是什么？生命有何意义？ 他看到生命中的巨大混乱 —— 残酷、反抗、战争、不断分化的宗教、意识形态和国籍， 带着一种深而持久的挫败感，他问： 我该做什么？生活是个什么东西？除此之外，还有什么？
And not finding this nameless thing of a thousand names which he has always sought, he has cultivated faith, faith in a saviour or an ideal, and faith invariably breeds violence.
他找不到这个被他不断追寻的无名之物 —— 尽管人们给了它千种名字； 他就培养信仰 —— 对救世主或理想的信仰， 信仰必然滋生暴力。
In this constant battle which we call living, we try to set a code of conduct according to the society in which we are brought up, whether it be a Communist society or a so-called free society. We accept a standard of behaviour as part of our tradition, as Hindus or Muslims or Christians or whatever we happen to be. We look to someone to tell us `what is right or wrong behaviour, what is right or wrong thought?` and in following this pattern, our conduct and our thinking become mechanical, our responses automatic. We can observe this very easily in ourselves.
在这场被称为‘生活’的持续斗争中， 我们试图设定一套行为准则，以适应我们所在的社会 —— 无论是共产主义社会，还是所谓的自由社会。 我们接受这套准则，变成了印度教徒、穆斯林、基督徒或任何碰巧的身份。 我们期待某人告诉我们“什么是好的或坏的行为，什么是对的或错的思想？” 我们遵循这个模式，我们的行为和思考变得机械化，回应变得自动化。 我们能轻易地观察到自身的这些行径。
For centuries we have been spoon-fed by our teachers, by our authorities, by our books, our saints. We say, 'Tell me all about it - what lies beyond the hills and the mountains and the earth?` and we are satisfied with their descriptions, which means that we live on words, and our life is shallow and empty, we are secondhand people.
数个世纪以来，我们一直被老师、权威、书本、圣人们填鸭式地喂养。 我们说：“把一切都告诉我 —— 丘陵、大山和地球之外有什么？” 我们满足于他们的描述，也就是说： 我们活在言词上，我们的生命浅薄而空虚，我们是二手人。
We have lived on what we have been told, either guided by our inclinations, our tendencies, or compelled to accept by circumstances and environment. We are the result of all kinds of influences. And there is nothing new in us, nothing that we have discovered for ourselves, nothing original, pristine, clear.
我们活在别人所说的言词上， 要么被我们的倾向、兴趣引导，要么受周围和环境的逼迫。 我们是各种影响的产物。 我们自身没有一丁点新的、亲自发现的、原创的、质朴的、清明的东西。
Throughout theological history, we have been assured by religious leaders that if we perform certain rituals, repeat certain prayers or mantras, conform to certain patterns, suppress our desires, control our thoughts, sublimate our passions, limit our appetites and refrain from sexual indulgence, we shall, after sufficient torture of the mind and body, find something beyond this little life.
在整个神学历史中， 宗教领袖一直向我们保证，如果我们操练某种仪式、反复祈祷或咒语， 服从某种模式、压抑我们的欲望、控制我们的思想、 升华我们的激情、限制我们的食欲、避免性放纵， 在我们的身心被充分折磨之后，就会找到某种超越这条小命的东西。
And that is what millions of so-called religious people have done through the ages, either in isolation, going off into the desert or into the mountains or a cave, or wandering from village to village with a begging bowl, or in a group, joining a monastery, forcing their minds to conform to an established pattern.
数百万所谓的宗教信仰者，古往今来一直在那样干， 要么与世隔绝，进入沙漠、深山或洞穴， 要么拿着乞讨钵从一个村庄流浪到另一个村庄， 要么成群结队，加入修道院，强迫他们的头脑服从既定的模式。
But a tortured mind, a broken mind, a mind which wants to escape from all turmoil, which has denied the outer world and been made dull through discipline and conformity - such a mind, however long it seeks, will find only according to its own distortion.
然而，一颗受折磨的、破碎的、想逃避所有混乱的、 拒绝世俗的，通过纪律和服从而搞得迟钝的头脑 —— 这样的头脑，无论它追寻多久，都只会在自己的扭曲中打转。
So, to discover whether there actually is or is not something beyond this anxious, guilty, fearful, competitive existence, it seems to me that one must have a completely different approach altogether.
因此，要发现真的有没有某种东西 —— 某种脱离了焦虑、罪恶、恐惧、竞争的存在， 在我看来，必须使用一种完全不同的方法。
The traditional approach is from the periphery inwards, and through time, practice and renunciation, gradually to come upon that inner flower, that inner beauty and love. In fact, to do everything to make oneself narrow, petty and shoddy - peel off little by little, take time - tomorrow will do, next life will do.
传统的方法是从外向内， 通过时间去修行和舍弃，逐渐接近内在的花朵、美和爱。 其实质是，做尽一切使自身狭隘、琐碎和粗劣的事情 —— 一点一点地剥，掐着时间 —— 明天可以，下辈子可以。
And when at last, one comes to the centre, one finds there is nothing there, because one's mind has been made incapable, dull and insensitive.
最终，当一个人抵达中心，发现那里什么都没有， 因为他的头脑已经被弄得无能、迟钝和不敏感了。
Having observed this process, one asks oneself, is there not a different approach altogether? that is, Is it not possible to explode from the centre?
观察到这一过程，一个人问自己： 难道没有一种完全不同的方法吗？ 也就是说，难道不能从中心爆炸吗？
The world accepts and follows the traditional approach. The primary cause of disorder in ourselves, is the seeking of reality promised by another. we mechanically follow somebody who will assure us a comfortable spiritual life.
世人接受并遵循传统的方法。 我们自身失序的主要原因，就是追寻他人承诺的真实。 我们机械地跟随某人 —— 他保证给我们舒适的灵性生命。
It is a most extraordinary thing that although most of us are opposed to political tyranny and dictatorship, we inwardly accept the authority, the tyranny of another, to twist our minds and our way of life.
最奇怪的是，尽管我们很多人反对暴政和独裁， 却在内心接受他人的权威和暴政，以扭曲我们的头脑和生命。
So if we completely reject not intellectually, but actually, all so-called spiritual authority, all ceremonies, rituals and dogmas - it means that we stand alone, and are already in conflict with society.
因此，如果我们拒绝，不是从理智上，而是真实地 彻底拒绝一切所谓的灵性权威、所有的礼仪、风俗和规矩。 —— 它意味着我们独立，并且已经与社会发生冲突。
We cease to be respectable human beings. A respectable human being cannot possibly come near to that infinite, immeasurable reality.
我们不做体面的人。 一个体面的人不可能接近那无限的、不可衡量的真实。
You have now started by denying something absolutely false - the traditional approach. But if you deny it as a reaction, you will have created another pattern, in which you will be trapped.
你现在已经开始否定某种绝对错误的东西 —— 传统方法。 然而，如果你的这种否定是一个反应，你就会创造另一种模式，并困于其中。
If you tell yourself intellectually that `this denial is a very good idea`, but do nothing about it, you cannot go any further.
如果你在理智上告诉自己“这种否定是个很好的想法”， 光说不做，你就没法往前走。
If you deny it, however, because you understand the stupidity and immaturity of it, if you reject it with tremendous intelligence, because you are free and not frightened, you will create a great disturbance in yourself and around you, but you will step out of the trap of respectability.
然而，如果你否定它，因为你理解它的愚蠢和不成熟， 如果你以巨大的智慧否定它，因为你是自由的、无畏的， 你会在自身和周围制造出巨大的扰动， 但你会走出‘体面’的陷阱。
Then you will find that: You are no longer seeking. That is the first thing to learn: NOT to SEEK. When you seek, you are really only window-shopping.
然后你会发现：你不再追寻。 这是要学习的第一个东西：不追寻。 当你追寻时，你实际上只是在逛大街、看橱窗。
The question of whether or not there is a God or truth or reality, or whatever you like to call it, can never be answered by books, by priests, philosophers or saviours.
有没有上帝、真理、真实？—— 随你怎么称呼它。 这个问题永远无法由书本、牧师、哲学家或救世主回答。
Nobody and nothing can answer the question - but you yourself, and that is why you must know yourself. Immaturity lies only in total ignorance of self. To understand yourself, is the beginning of wisdom.
没有任何人、任何东西能回答这个问题 —— 只有你，那就是为什么你必须认识你自身。 人的不成熟，仅在于对自身的完全忽视。 理解你自身，是明智的开始。
And what is yourself, the individual you?
什么是你自身，这个个体吗？
I think there is a difference between the human being and the individual. The individual is a local entity, living in a particular country, belonging to a particular culture, particular society, particular religion. The human being is not a local entity. He is everywhere.
我认为人类和个体是有区别的。 个体是一个局部实体，生活在特定的国家， 属于特定的文化、社会、宗教。 人类不是局部的实体。他无处不在。
If the individual merely acts in a particular corner of the vast field of life, then his action is totally unrelated to the whole.
在广阔的生命领域，如果个体只是在某个角落里行动， 那么他的行为完全与整体无关。
So one has to bear in mind that: We are talking of the whole, not the part. Because, in the greater the lesser is, but in the lesser the greater is not.
所以一个人必须记住：我们讨论的是整体，而非部分。 因为，较大的包含较小的，但较小的无法包含较大的。
The individual is the little conditioned, miserable, frustrated entity, satisfied with his little gods and his little traditions. Whereas, a human being is concerned with the total welfare, the total misery and total confusion of the world.
个体是那个渺小的、受制约的、悲惨的、受挫的实体， 满足于他的小神和他的小传统。 而一个人类，关心的是这个世界的整体福祉、痛苦和困惑。
We human beings are what we have been for millions of years - colossally greedy, envious, aggressive, jealous, anxious and despairing, with occasional flashes of joy and affection.
我们人类数百万年来一直都是这样 —— 极其地贪婪、嫉妒、好斗、焦虑、绝望，偶尔闪现一丝喜悦和感情。
We are a strange mixture of hate, fear and gentleness. We are both violence and peace. There has been outward progress from the bullock cart to the jet plane, but psychologically, the individual has not changed at all.
我们是仇恨、恐惧、温柔的奇怪混合体。 我们既暴力又和平。 从牛车到喷气式飞机，外在的进步已经发生， 但心灵上，个体根本没有改变。
And the structure of society, throughout the world, has been created by individuals. The outward social structure is the result of the inward psychological structure of our human relationships, for the individual is the result of the total experience, knowledge and conduct of man.
而全世界的社会结构，都是由个体创造的。 外在的社会结构是我们内在心理结构的产物， 因为个体是人类的全部经历、知识和行为的产物。
Each one of us is the storehouse of all the past, the individual is the human who is all mankind. The whole history of man is written in ourselves.
我们每个人都是一座仓库，里面装着过往的一切，个体就是整个人类。 人类的全部历史都写入我们自身。
Do observe what is actually taking place within yourself and outside yourself in the competitive culture, in which you live with its desire for power, position, prestige, name, success and all the rest of it. Observe the achievements of which you are so proud. This whole field you call living, in which there is conflict in every form of relationship, breeding hatred, antagonism, brutality and endless wars. This field, this life, is all we know.
请观察正在发生的，在你的身内和身外 —— 活在这种竞争文化中，你沾染着对权力、地位、声望、名气、成功等的欲望。 观察那些你引以为傲的成就。 在这个被你称为‘生活’的整个领域，里面的任何一种关系，都存在冲突 —— 滋生着仇恨、敌对、残暴和无尽的战争。 这个领域，这种生活，就是我们所知的一切。
And being unable to understand the enormous battle of existence, we are naturally afraid of it, and find escape from it in all sorts of subtle ways. And we are frightened also of the unknown - frightened of death, frightened of what lies beyond tomorrow. So we are afraid of the known and afraid of the unknown.
由于无法理解这场巨大的生存斗争， 我们害怕它，以各种微妙的方式逃避它。 我们也怕未知 —— 怕死，怕明天。 所以我们既害怕已知，又害怕未知。
That is our daily life, and in that there is no hope. And therefore every form of philosophy, every form of theological concept is merely an escape from the actual reality of what is.
那就是我们的命！其中毫无希望。 因此，每一种形式的哲学、神学概念，都是对当下的一种逃避。
All outward forms of change brought about by wars, revolutions, reformations, laws and ideologies, have failed completely to change the basic nature of man and therefore of society.
由战争、革命、改革、法律和意识形态所带来的一切外在改变， 都彻底失败了！它没能改变人的本性，也就无法改变社会。
As human beings living in this monstrously ugly world, let us ask ourselves: Can this society based on competition, brutality and fear, come to an end? - not as an intellectual conception, not as a hope, but as an actual fact, so that the mind is made fresh, new and innocent, and can bring about a different world altogether.
活在这个极其丑陋的世界中，我们问自己： 能结束这个基于竞争、残暴和恐惧的社会吗？ —— 不是作为一种理智概念或希望，而是一个事实， 那样，头脑才能清新、崭新和纯真，从而带来一个完全不同的世界。
It can only happen, I think, if each one of us recognises the central fact: That, we as individuals, as human beings, in whatever part of the world we happen to live or whatever culture we happen to belong to, are totally responsible for the whole state of the world.
要让它发生，唯有人人都认识到这个核心事实： 我们作为个体，作为人类， 无论我们生活在世界的哪个地方，或属于哪种文化， 都对世界的整个现状负有完全的责任！
We are, each one of us, responsible for every war - because of the aggressiveness of our own lives, - because of our nationalism, our selfishness, our gods, our prejudices, our ideals - all of which divide us.
我们每一个人，都对每一场战争负责 —— 因为我们自身的攻击性， —— 因为我们的国家主义、自私、我们的神灵、偏见、理念 —— 那些割裂我们的一切！
And only when we realize, not intellectually, but actually, as actually as we would recognise that we are hungry or in pain, that you and I, are responsible for all this existing chaos, for all the misery throughout the entire world - because we have contributed to it in our daily lives, and are part of this monstrous society with its wars, divisions, its ugliness, brutality and greed - only then, will we act.
只有当我们意识到 —— 不是理智上，而是真切地， 就像我们认识到自己饿或痛 —— 你和我对遍布于世界的一切混乱、悲伤负责 —— 因为我们的日常生活触发了它，我们是这个带有战争、划分、丑陋、残暴和贪婪的怪兽社会的一部分 —— 只有那时，我们才行动。
But what can a human being do? What can you and I do to create a completely different society? We are asking ourselves a very serious que stion: Is there anything to be done at all, what can we do?
那么，一个人做什么？ 要创造一个完全不同的社会，你和我能做什么？ 我们在问自己一个非常严峻的问题： 到底做什么？我们能做什么？
Will somebody tell us? People have told us. The so-called spiritual leaders, who are supposed to understand these things better than we do, have told us by trying to twist and mould us into a new pattern, and that hasn't led us very far. Sophisticated and learned men have told us, and that has led us no further.
会有人告诉我们吗？我们已经被告知。 那些精神领袖们，被认为比我们更理解， 他们试图把我们放入一个新模式进行扭曲和塑造，但那并没有带我们走很远。 老练博学的人告诉过我们，也没有带我们走得更远。
We have been told that `all paths lead to truth`. You have your path as a Hindu, and someone else has his path as a Christian, and another as a Muslim, and they all meet at the same door, which is, when you look at it, so obviously absurd. Truth has no path, and that is the beauty of truth, it is living.
我们被告知“所有的路都通向真理”。 你有你作为佛教徒的路，别人有基督徒路，穆斯林路，他们都会在同一扇门前相遇， 当你去看的时候，显然是荒谬的。 真理没有路，这就是真理的美，它是活的。
A dead thing has a path to it, because it is static, but when you see that truth is something living, moving, which has no resting place, which is in no temple, mosque or church, which no religion, no teacher, no philosopher, nobody can lead you to, then you will also see that this living thing is what you actually are - your anger, your brutality, your violence, your despair, the agony and sorrow you live in.
死东西有通往它的路，因为它是静止的， 但当你看到真理是某种活的、在动的东西， 它没有休息之地，不在任何寺庙、清真寺或教堂里， 没有宗教、没有老师、没有哲学家、没有人能引你去， 那么你也会看到，这个活东西正是你自身 —— 你的愤怒、残酷、暴力、绝望、你生活中的痛苦和悲伤。
In the understanding of all this, is the truth. And you can understand it only if you know how to look at those things in your life. And you cannot look, through an ideology, through a screen of words, through hopes and fears.
理解这一切，就有真理。 只有当你知道如何看你这条生命里的一切，才能理解它。 你不能通过意识形态、言词的屏幕、希望和恐惧来看。
So you see that: You cannot depend upon anybody. There is no guide, no teacher, no authority. There is only you - your relationship with others and with the world, there is nothing else.
你看见：你不能依赖任何人。 没有向导、没有老师、没有权威。 只有你 —— 你与他人、你与世界的关系。没别的。
When you realize this, it either brings great despair, from which comes cynicism and bitterness, or, in facing the fact that you and nobody else is responsible for the world and for yourself - for what you think, what you feel, how you act - all self-pity goes. Normally we thrive on blaming others, which is a form of self-pity.
当你意识到这，你要么极其失望，生出玩世不恭和怨恨， 要么面对事实 —— 除了你，没有人对这个世界和你自身的想法、感受、行为负责， 所有的自怜都消逝了。 通常，我们靠责备他人而自娱自傲，这是自怜的一种形式。
Can you and I, then, bring about in ourselves without any outside influence, without any persuasion, without any fear of punishment - can we bring about in the very essence of our being a total revolution, a psychological mutation, so that we are no longer brutal, violent, competitive, anxious, fearful, greedy, envious and all the rest of the manifestations of our nature which have built up the rotten society, in which we live our daily lives?
那么，不受任何的外物、说服以及对惩罚的恐惧的影响下， 能在自身的本质中，引发一场彻底的革命、一种心灵的突变吗？ 从而使我们脱离残酷、暴力、竞争、焦虑、恐惧、贪婪、嫉妒， 以及那些构成我们这个腐败社会的其余一切属性。
It is important to understand from the very beginning that I am not formulating any philosophy or any theological structure of ideas or theological concepts. It seems to me that all ideologies are utterly idiotic.
首先，请理解这个重点： 我没有阐述任何哲学、神学的思想结构或概念。 在我看来，一切意识形态都是完全愚蠢的。
What is important is not a philosophy of life, but to observe what is actually taking place in our daily life, inwardly and outwardly.
重要的不是生命哲学， 而是观察我们每天的生命 —— 身内的、身外的 —— 正在发生的。
If you observe very closely what is taking place and examine it, you will see that, it is based on an intellectual conception, and the intellect is not the whole field of existence, it is a fragment
如果你很仔细地观察和审视正在发生的， 你会看到，它基于理智的概念， 而理智并不是存在的整个领域，它是个碎片。
And a fragment, however cleverly put together, however ancient and traditional, is still a small part of existence. Whereas we have to deal with the totality of life.
作为碎片，无论它被多么巧妙地拼凑，有多么的远古和传统， 仍然只是存在的一小部分。 然而，我们必须面对生命的整体。
And when we look at what is taking place in the world, we begin to understand that: There is no outer and inner process, there is only one unitary process, it is a whole, total movement - the inner movement expressing itself as the outer, and the outer reacting again on the inner.
当我们看到世界中正在发生的，我们开始理解： 没有外在和内在过程，只有一个统一的过程，它是一个整体、完整的运动 —— 内在的运动表现于外在，而外在又反作用于内在。
`To be able to look at this` seems to me all that is needed, because if we know `how to look`, then the whole thing becomes very clear. And to look, needs no philosophy, no teacher. Nobody need tell you how to look. You just look.
在我看来，“能看到这”就是所需的一切， 因为如果我们知道“如何看”，那么一切就变得非常清晰。 而看，不需要哲学，不需要老师。 不需要任何人告诉你如何看。你只是看。
Can you then, seeing this whole picture, seeing it not verbally but actually, can you easily, spontaneously, transform yourself? That is the real issue. Is it possible to bring about a complete revolution in the psyche?
那么，你看到整个画面，不是在言词上，而是真实地， 你能轻松地、自发地改变你自身吗？ 这才真是个事儿。 在心灵深处，能引发一场彻底的革命吗？
I wonder what your reaction is to such a question? You may say: 'I don't want to change'. and most people don't, especially those who are fairly secure socially and economically, or who hold dogmatic beliefs and are content to accept themselves and things as they are or in a slightly modified form, with those people, we are not concerned.
我在想，你对这个问题的反应是什么？ 你可能会说：“我不想改。” 很多人都这样，尤其是那些在社会和经济上相当安全的人， 或者那些持有教规信仰、满足于自身现状或做表面调整的人， 我们不考虑那种人。
Or you may say more subtly: "Well, it's too difficult, it's not for me", in which case, you will have already blocked yourself, you will have ceased to enquire and it will be no use going any further.
或者你可能更微妙地说：“嗯，太难了，不适合我。”， 那样的话，你把自己堵住了， 你就停止了调查，再跟着也没用。
Or else you may say: "I see the necessity for a fundamental inward change in myself, but how am I to bring it about? Please show me the way, help me towards it."
或者你说：“我看到自我改变的必要性， 但我怎样才能实现它？请教示我方法，帮我朝向它。”
If you say that, then what you are concerned with is not change itself. You are not really interested in a fundamental revolution, you are merely searching for a method, a system, to bring about change.
如果那样的说，那么，你所关心的不是改变本身。 你对根本性的革命并不是真的感兴趣， 你只是在找某个方法、体系。
If I were foolish enough to give you a system, and if you were foolish enough to follow it, you would merely be copying, imitating, conforming, accepting. And when you do that, you have set up in yourself the authority of another. And hence, there is conflict between you and that authority.
如果我愚蠢到给了你一个体系，而你也愚蠢到去遵循它， 你就只会复制、模仿、服从、接受。 当你那样做，你就在自身建立起别人的权威。 从此，在你与那个权威之间，是冲突。
You feel you must do such and such a thing, because you have been told to do it, and yet you are incapable of doing it. You have your own particular inclinations, tendencies and pressures, which conflict with the system you think you ought to follow, and therefore there is a contradiction.
你觉得你必须做某些事，因为你被告知要去做， 可你又没能力做它。 你拥有特定的倾向、习性和压力， 它们与你认为应该遵循的体系相冲突， 因此产生了矛盾。
So you will lead a double life between the ideology of the system and the actuality of your daily existence. In trying to conform to the ideology, you suppress yourself. Whereas, `what is actually true` is not the ideology, but what you are. If you try to study yourself according to another, you will always remain a secondhand human being.
所以，你徘徊于体系的意识形态和自身的真实存在之间，过着一种双标生活。 在试图遵循意识形态时，你压抑自己。 然而，意识形态是不真实的，你才是真实的。 如果你试图根随他人来研究自身，你将永远是个二手人。
A man who says: "I want to change, tell me how to" seems very earnest, very serious, but he is not. He wants an authority - whom he hopes - will bring about order in himself. But can authority ever bring about inward order?
说“我想改变，告诉我怎么做”的人，看起来非常勤恳、严肃，但他不是。 他想要一个权威 —— 他期盼着 —— 给他自身带来秩序。 权威能带来内在的秩序吗？
Order imposed from without must always breed disorder. You may see the truth of this intellectually, but can you actually apply it so that your mind no longer projects any authority - the authority of a book, a teacher, a wife or husband, a parent, a friend or of society?
从外部强加的秩序，必定滋生混乱。 你可能在理智上看到这个真理， 但你能实际应用它，使你的头脑不再投射任何一个权威吗？ —— 不论它是源于书本、老师、妻子或丈夫、父母、朋友或社会上的
Because we have always functioned within the pattern of a formula, the formula becomes the ideology and the authority. But the moment you really see that the question: `How can I change?` sets up a new authority, you have finished with authority for ever.
因为我们总是在一种公式化的模式内运转， 公式变成了意识形态和权威。 然而，一旦你真地看到：提出“我怎样才能改变？”这个问题，就是在创建新的权威， 那么你就永远终结了权威。
Let us state it again clearly: I see that I must change completely from the roots of my being. I can no longer depend on any tradition, because tradition has brought about this colossal laziness, acceptance and obedience. I cannot possibly look to another to help me to change, not to any teacher, any God, any belief, any system, any outside pressure or influence. What then takes place?
让我们再说清楚点儿： 我看到：我必须从我存在的基底彻底改变。 我不能再依赖任何传统， 因为传统带来这种巨大的懒惰、接受和服从。 我不能指望别人来帮我改， 不能指望任何一个老师、神灵、信仰、体系、外部压力或影响。 那么，会发生什么？
First of all, can you reject all authority? If you can, it means that you are no longer afraid. Then what happens?
首先，你能拒绝一切权威吗？ 如果能，你就不再害怕。 然后，发生什么了？
When you reject something false which you have been carrying about with you for generations, when you throw off a burden of any kind, what takes place? You have more energy, haven't you? You have more capacity, more drive, greater intensity and vitality.
当你拒绝某个积压了好几代人的伪劣品时， 当你抛弃任何形式的负担时，发生什么了？ 你有更多的能量，不是吗？ 你有更大的能力、更多的内驱力、更强的张力和活力。
If you do not feel this, then you have not thrown off the burden, you have not discarded the dead weight of authority.
如果你没感受到， 你就没扔掉负担，没放弃权威这害死人的重担。
But when you have thrown it off and have this energy, in which there is no fear at all - no fear of making a mistake, no fear of doing right or wrong then is not that energy itself the mutation? We need a tremendous amount of energy and we dissipate it through fear, but when there is this energy which comes from throwing off every form of fear, that energy itself produces the radical inward revolution. You do not have to do a thing about it.
但是当你抛弃它，拥有这种能量时， 里面根本没有恐惧 —— 不怕犯错，不怕做对或做错 那么，那种能量本身，不就是这种突变吗？ 我们需要巨大的能量，却因恐惧而被浪费， 一旦有了这种源于抛弃每一种恐惧的能量， 这个能量本身就产生出彻底的内在革命。 你不需要对它做任何事。
So you are left with yourself, and that is the actual state for a man to be - who is very serious about all this. And as you are no longer looking to anybody or anything for help, you are already free to discover. And when there is freedom, there is energy. And when there is freedom it can never do anything wrong.
那样，只剩下你自身， 这是一个人应有的真实状态 —— 一个对这一切非常严肃的人。 既然不再期盼任何人、任何帮助，你就已经开始自由地发现。 有自由，就有能量。 有自由，就绝不会做错任何事。
Freedom is entirely different from revolt. There is no such thing as doing right or wrong when there is freedom. You are free and from that centre you act. And hence there is no fear, and a mind that has no fear is capable of great love. And when there is love, it can do what it will.
自由与反抗完全不同。 有自由，就没有做对或做错。 你是自由的，从中行动。 因此没有恐惧，没有恐惧的头脑能承载伟大的爱。 有爱，就能做想做的任何事。
What we are now going to do, therefore, is to learn about ourselves - not according to me or to some analyst or philosopher, because if we learn about ourselves according to someone else, we learn about them, not ourselves. We are going to learn what we actually are.
因此，我们现在要做的是学习我们自己 —— 不是根据我或某个分析师或哲学家， 因为如果我们根据别人来学习自己，我们就在学习他们，而不是我们自己。 我们将去学习我们真实的样子。
Having realized that: We can depend on no outside authority in bringing about a total revolution within the structure of our own psyche, there is the immensely greater difficulty of rejecting our own inward authority - the authority of our own particular little experiences and accumulated opinions, knowledge, ideas and ideals.
既然已经意识到： 要在我们自身的心灵结构内带来一场彻底的革命，我们无法依赖任何外部权威 那么更艰难的是：拒绝我们内在的权威 —— 我们拥有的小小经验、积累的观点、知识、想法和各种理念。
You had an experience yesterday which taught you something, and what it taught you becomes a new authority, and that authority of yesterday is as destructive as the authority of a thousand years.
你昨天有一次经历，它教会了你某个东西， 这个东西变成一个新的权威， 如同千年的权威，昨天的权威具有同等的破坏性。
To understand ourselves needs no authority either of yesterday or of a thousand years, because we are living things - always moving, flowing, never resting.
要理解我们自身，不需要昨天或千年的权威， 因为我们是活的 —— 总是在运动、流转，从不停歇。
When we look at ourselves with the dead authority of yesterday, we will fail to understand the living movement and the beauty and quality of that movement.
当我们用昨天的死权威来看自身时， 我们将无法理解那活的运动，以及运动中的美和品质。
To be free of all authority - of your own and that of another - is to die to everything of yesterday. So that your mind is always fresh, always young, innocent, full of vigour and passion. It is only in that state that one learns and observes.
摆脱所有权威 —— 你自己的和他人的 —— 即是让昨天的一切去死。 这样，你的头脑总是清新、青春、纯真的，充满活力与激情。 只有在那种状态下，一个人才能学习和观察。
And for this, a great deal of awareness is required, actual awareness of what is going on inside yourself, without correcting it or telling it `what it should or should not be`. Because the moment you correct it, you have established another authority, a censor.
要做到这，需要大量的觉察，切实觉察自身里面正在发生的， 不纠正它，也不告诉它“应不应该”。 你一旦纠正，就建立起另一个权威，一个审查者。
So now we are going to investigate ourselves together - not one person explaining while you read, agreeing or disagreeing with him as you follow the words on the page, but taking a journey together, a journey of discovery into the most secret corners of our minds.
现在我们一起出发，探究我们自己 —— 不是我在那儿讲，你在这儿读，跟随页面上的文字，同意或不同意， 而是一趟旅行，一场发现之旅，进入我们头脑最隐秘的角落。
And to take such a journey we must travel light. We cannot be burdened with opinions, prejudices and conclusions - all that old furniture we have collected for the last two thousand years and more. Forget all you know about yourself, forget all you have ever thought about yourself, we are going to start as if we knew nothing.
踏上这样的旅途，我们必须轻装前行。 我们不能背负着观点、偏见和结论 —— 那些在过去两千年甚至更久远所收集的一切旧家具。 忘掉关于你自己的一切知识，忘掉你想过的关于你自己的一切， 我们将从一无所知开始。
It rained last night heavily, and now the skies are beginning to clear, it is a new fresh day. Let us meet that fresh day as if it were the only day. Let us start on our journey together with all the remembrance of yesterday left behind, and begin to understand ourselves for the first time.
昨晚下了场大雨，今天开始放晴，这是清新的一天。 让我们迎接这清天，就好像它是唯一的一天。 让我们带着放下昨天的一切记忆的心情，开启我们的旅行， 第一次开始理解我们自身。