The cessation of violence, which we have just been considering, does not necessarily mean a state of mind which is at peace with itself and therefore at peace in all its relationships.
我们刚才探讨了暴力的消逝， 那并非必然是一种和平的头脑状态 —— 自己和平，进而与之相连的一切和平共处。
Relationship between human beings is based on the image-forming, defensive mechanism. In all our relationships, each one of us builds an image about the other. And these two images have relationship, not the human beings themselves.
人际关系基于形象构建和防御机制。 在人际关系中，我们每个人构建出他人的形象。 这两个形象有关系，而非这两个人类。
The wife has an image about the husband - perhaps not consciously but nevertheless it is there, and the husband has an image about the wife. One has an image about one's country and about oneself, and we are always strengthening these images by adding more and more to them.
妻子有关于丈夫的形象 —— 或许不是有意的，确也存在， 丈夫也有关于妻子的形象。 一个人有祖国和自己的形象， 我们一直在通过不断增添来强化这些形象。
And it is these images which have relationship. The actual relationship between two human beings or between many human beings, completely end when there is the formation of images.
正是这些形象在关联。 而形象成型的那一刻，真实的人际关系断了。
Relationship based on these images can obviously never bring about peace in the relationship, because the images are fictitious, and one cannot live in an abstraction.
显然，基于形象的关系永远无法带来和平， 因为形象是人想出的，人却没法活在抽象中。
And yet that is what we are all doing - living in ideas, in theories, in symbols, in images which we have created about ourselves and others, and which are not realities at all.
可我们正在那样做 —— 活在想法、理论、符号、形象中， 我们为自己和他人创造出这些，其中没有丝毫的真。
All our relationships, whether they be with property, ideas or people, are based essentially on this image-forming, and hence there is always conflict.
我们的一切关系，无论是财产、想法还是人， 都扎根于这种形象构建，因此总有冲突。
How is it possible then to be completely at peace within ourselves and in all our relationships with others? After all, life is a movement in relationship, otherwise there is no life at all. And if that life is based on an abstraction, an idea, or a speculative assumption, then such abstract living must inevitably bring about a relationship which becomes a battlefield.
在心里，在与他人的一切关系中，我们怎么才有彻底的和平？ 毕竟，生命是关系中的一场运动，否则根本没命。 如果生命基于抽象、想法或推测性假设， 那么，抽象的生活必定把人际关系变成战场。
So is it at all possible for man to live a completely orderly inward life without any form of compulsion, imitation, suppression or sublimation?
因此，在没有任何的强迫、模仿、压抑或升华的情况下， 人能活出一种完全有序的内在生命吗？
Can he bring about such order within himself, that it is a living quality not held within the framework of ideas, an inward tranquillity which knows no disturbance at any moment, not in some fantastic mythical abstract world but in the daily life of the home and the office?
他能在自己的里面带来一种秩序吗？ 一种不被想法限制的活泼品质， 一种时刻不受干扰的内在宁静， 不是在某個奇妙的、童话般的抽象世界，而是在家、在工作的日常生活中？
I think we should go into this question very carefully, because there is not one spot in our consciousness untouched by conflict.
我们应该非常小心地探讨这个问题， 因为在我们的意识里，没有一个点未被冲突触及。
In all our relationships, whether with the most intimate person or with a neighbour or with society, this conflict exists - conflict being contradiction, a state of division, separation, a duality.
在我们的一切关系中，无论是与最亲的人、邻居还是与社会， 都存在冲突 —— 矛盾，一种切割、分开、敌对的状态。
Observing ourselves and our relationships to society, we see that at all levels of our being there is conflict - minor or major conflict, which brings about very superficial responses or devastating results.
观察我们自己，我们与社会的关系， 我们看到，在所有层面都有冲突 —— 小的或大的，带来非常肤浅的反应或毁灭性的灾难。
Man has accepted conflict as an innate part of daily existence, because he has accepted competition, jealousy, greed, acquisitiveness and aggression as a natural way of life.
人已经把冲突当作日常生活的固有部分， 因为他把竞争、嫉妒、贪婪、占有欲和攻击性当成了自然的生活方式。
When we accept such a way of life, we accept the structure of society as it is, and live within the pattern of respectability. And that is what most of us are caught in, because most of us want to be terribly respectable.
当我们接受这样的生活方式时， 我们就接受了社会的现有结构，活在尊敬的模式中。 我们很多人已经掉进去了，因为都想被尊敬。
When we examine our own minds and hearts, the way we think, the way we feel and how we act in our daily lives, we observe that: as long as we conform to the pattern of society, life must be a battlefield.
当我们审视自己的头脑和心灵， 审视我们的思考、感受和日常行为方式， 我们观察到： 只要我们服从社会模式，生活必然是战场。
If we do not accept it, and no religious person can possibly accept such a society, then we will be completely free from the psychological structure of society.
如果我们不接受它 —— 一个真正的人不可能接受这样的社会 —— 那么我们将完全脱离心理上的社会框架。
Most of us are rich with the things of society. What society has created in us and what we have created in ourselves are greed, envy, anger, hate, jealousy, anxiety - and with all these we are very rich.
我们很多人都拥有丰富的社会之物。 社会在我们身上所造的，以及我们自创的贪婪、嫉妒、愤怒、仇恨、羡慕、焦虑 —— 所有这些，非常之丰富。
The various religions throughout the world have preached poverty. The monk assumes a robe, changes his name, shaves his head, enters a cell and takes a vow of poverty and chastity. In the East he has one loin cloth, one robe, one meal a day, and we all respect such poverty. But those men who have assumed the robe of poverty are still inwardly, psychologically, rich with the things of society, because they are still seeking position and prestige.
世界各地的各种宗教都宣扬贫乏。 僧侣穿上僧袍，改名换姓，剃光头发，进入小屋，发下贫乏和贞洁的誓言。 在东方，他只有一块腰布、一件僧袍、一日一餐，我们都尊敬这种贫乏。 那些人虽然披着代表贫乏的僧袍，而内心、心理上，仍然拥有丰富的社会之物， 因为他们仍在寻求地位和声望。
They belong to this order or that order, this religion or that religion. They still live in the divisions of a culture, a tradition. That is not poverty.
他们属于这个教团或那个教团，这个宗教或那个宗教。 他们仍然活在某种文化、传统的分裂之中。 那不是贫乏。
poverty is to be completely free of society, though one may have a few more clothes, a few more meals - good God, who cares? But unfortunately, in most people there is this urge for exhibitionism.
贫乏是完全脱离社会，尽管一个人可能多几件衣服、多吃几餐 —— 天哪，谁在乎呢？ 可不幸的是，在很多人心里都有这种表现欲。
Poverty becomes a marvellously beautiful thing, when the mind is free of society. One must become poor inwardly, for then there is no seeking, no asking, no desire, no - nothing! It is only this inward poverty that can see the truth of a life, in which there is no conflict at all. Such a life is a benediction not to be found in any church or any temple.
当头脑脱离了社会，贫乏就变成一种极其美妙的东西。 一个人必须在里面贫乏，那样就没有了追寻、要求、欲望，没有 —— 什么都没有！ 只有这种内在的贫乏才能看到生命的真理，其中无丝毫的冲突。 这样的生命是一种祝福，在任何教堂或寺庙中都找不到。
How is it possible then to free ourselves from the psychological structure of society, which is to free ourselves from the essence of conflict?
那么，我们怎能脱离心理上的社会框架呢？ 也就是脱离冲突的本质
It is not difficult to trim and lop off certain branches of conflict, but we are asking ourselves: whether it is possible to live in complete inward and therefore outward tranquillity? - which does not mean that we shall vegetate or stagnate, on the contrary, we shall become dynamic, vital, full of energy.
修剪和砍掉某种冲突的枝桠并不难，但我们问自己： 整个内心以至于外在，能完全宁静吗？ —— 这并不意味着我们会像植物一样活着或停滞， 相反，我们将变得动感、活泼、能量充沛。
To understand and to be free of any problem, we need a great deal of passionate and sustained energy, - not only physical and intellectual energy, but an energy that is not dependent on any motive, any psychological stimulus or drug.
要理解并脱离任何问题， 我们需要充满热切而持久的能量， —— 不仅有身体和理智的能量，而且有一种不依赖任何动机、心理刺激或药物的能量。
If we are dependent on any stimulus, that very stimulus makes the mind dull and insensitive. By taking some form of drug, we may find enough energy temporarily to see things very clearly. But we revert to our former state and therefore become dependent on that drug more and more.
如果我们依赖任何刺激，那种刺激就会使头脑迟钝和不敏感。 通过服用药物，我们可能暂时有足够的能量去清晰地看。 之后又回到原来的状态，从而变得越来越依赖那些药物。
So all stimulation, whether of the church or of alcohol or of drugs or of the written or spoken word, will inevitably bring about dependence. And that dependence prevents us from seeing clearly for ourselves, and therefore from having vital energy.
所以一切刺激，无论是源于教堂、酒精、药物，还是书上或音频中的言词， 都将不可避免地带来依赖。 而这种依赖使我们看不清，阻止我们拥有生命的能量。
We all unfortunately depend psychologically on something. Why do we depend? Why is there this urge to depend? We are taking this journey together, you are not waiting for me to tell you the causes of your dependence.
不幸的是，我们都有心理依赖。 为什么会依赖？ 为什么会有这种依赖的冲动？ 我们正在一起走这段旅程， 你不是在等我告诉你依赖的原因。
If we enquire together, we will both discover. And therefore that discovery will be your own, and hence being yours, it will give you vitality.
如果我们一起探究，你我都会有发现。 因此那个发现将是属于你自己的， 既然属于你，它就会赋予你活力。
I discover for myself that I depend on something - an audience, say, which will stimulate me. I derive from that audience, from addressing a large group of people, a kind of energy. And therefore I depend on that audience, on those people, whether they agree or disagree. The more they disagree the more vitality they give me. If they agree, it becomes a very shallow, empty thing. So I discover that I need an audience, because it is a very stimulating thing to address people.
我自己发现，我依赖某物 —— 比如说，一个能刺激我的听众。 从听众那里，从讲话中，获得一种能量。 因此我依赖那个听众、那些人，无论他们同意或不同意。 他们越不同意，给我的活力就越多。 如果他们同意，就变成一种很浅薄的、空洞的东西。 所以我发现我需要听众，因为对人讲话是一件很刺激的事情。
Now why, Why do I depend? Because in myself I am shallow, in myself I have nothing, in myself I have no source which is always full and rich, vital, moving, living. So I depend. I have discovered the cause.
那么为什么？我为什么会依赖？ 因为我浅薄， 我自己什么都没有， 我自己没有那总是充沛而丰富的、生动活泼的源泉。 所以我依赖。 我发现了这个原因。
But will the discovery of the cause free me from being dependent? The discovery of the cause is merely intellectual, so, obviously it does not free the mind from its dependency.
但是发现原因会让我脱离依赖吗？ 这个发现只是理智上的， 因此，显然它还不能让头脑脱离依赖。
The mere intellectual acceptance of an idea, or the emotional acquiescence in an ideology, cannot free the mind from being dependent on something which will give it stimulation.
仅在理智上接受一个想法，或在情感上默许一种意识形态， 并不能让头脑脱离对刺激品的依赖。
What frees the mind from dependence is seeing the whole structure and nature of stimulation and dependence, and how that dependence makes the mind stupid, dull and inactive. Seeing the totality of it alone frees the mind.
能让头脑脱离依赖的是看 —— 看见刺激和依赖的整体结构和性质， 以及那种依赖如何使头脑变得愚蠢、迟钝和不活跃。 只有见到它的整体，才能让头脑自由。
So I must enquire into what it means to see totally. As long as I am looking at life from a particular point of view, or from a particular experience I have cherished, or from some particular knowledge I have gathered, which is my background, which is the 'me', I cannot see totally.
所以我必须探究“全然地看”是什么意思。 只要我站在某个角度看待生命， 或者从我珍视的某个经验出发， 或者从我所积累的知识，也就是我或我的背景， 我就无法全然地看。
I have discovered intellectually, verbally, through analysis, the cause of my dependence, but whatever thought investigates must inevitably be fragmentary. So I can see the totality of something only when thought does not interfere.
我通过分析，从理智上、言语上发现了自己依赖的原因， 但凡是思想上的探究，都必然是片面的。 所以我只有在思想不干预的时候，才能看到某个东西的整体。
Then I see the fact of my dependence, I see actually what is. I see it without any like or dislike. I do not want to get rid of that dependence or to be free from the cause of it. I observe it, and when there is observation of this kind, I see the whole picture, not a fragment of the picture.
然后我看到我依赖的事实，我实际地看。 没有任何好恶地看它。 我不想扔掉那种依赖，也不想摆脱它的原因。 我观察它，有了这种观察， 我看到整张画，而非画的碎片。
And when the mind sees the whole picture, there is freedom. Now I have discovered that there is a dissipation of energy when there is fragmentation. I have found the very source of the dissipation of energy.
当头脑看到整张画时，有自由。 现在我发现，有碎片就有能量的耗散。 我发现能量耗散的根源。
You may think there is no waste of energy if you imitate, if you accept authority, if you depend on the priest, the ritual, the dogma, the party or on some ideology.
你可能认为，如果你模仿、接受权威、依赖牧师、仪式、教条、政党或某种意识形态， 就没有能量的浪费。
But the following and acceptance of an ideology, whether it is good or bad, whether it is holy or unholy, is a fragmentary activity and therefore a cause of conflict. And conflict will inevitably arise so long as there is a division between `what should be' and `what is'. And any conflict is a dissipation of energy.
但是遵循和接受一种意识形态，无论它是好是坏，神圣与否， 都是一种碎片活动，从而导致冲突。 只要在将来和现实之间存在分裂，冲突就必然会产生。 任何冲突都是能量的耗散。
If you put the question to yourself, `How am I to be free from conflict?', you are creating another problem, and hence you are increasing conflict. Whereas if you just see it as a fact, see it as you would see some concrete object clearly, directly, then you will understand essentially the truth of a life, in which there is no conflict at all.
如果你问自己：“我怎样才能脱离冲突？”， 你就制造出另一个问题，因此你在增加冲突。 然而，如果你只是把它看作一个事实，就像你清晰、直接地看到某个实物， 那么你就会从本质上理解生命的真理 —— 其中根本没有冲突。
Let us put it another way. We are always comparing what we are with what we should be. The should-be is a projection of what we think we ought to be. Contradiction exists when there is comparison, not only with something or somebody, but with what you were yesterday, and hence there is conflict between what has been and what is.
让我们换一种说法。 我们总是把我们现实的样子与将来的样子相比较。 将来是我们想出的一个自己应当成为的样子。 有比较就有矛盾， 你不仅与人物比较，还与昨天的你比较， 因此，已经和现实之间，是冲突。
There is what is only when there is no comparison at all, and to live with what is, is to be peaceful. Then you can give your whole attention without any distraction to what is within yourself - whether it be despair, ugliness, brutality, fear, anxiety, loneliness. And live with it completely, then there is no contradiction, and hence no conflict.
只有不比较，才有真实，与真实共处即和平。 那么你能心无旁骛地全然注意你内在的真实 —— 无论它是绝望、丑陋、残酷、恐惧、焦虑、孤独。 并完全地与之共处，那就没矛盾，也没冲突。
But all the time we are comparing ourselves - with those who are richer or more brilliant, more intellectual, more affectionate, more famous, more this and more that. The `more` plays an extraordinarily important part in our lives. This measuring ourselves all the time against something or someone, is one of the primary causes of conflict.
但我们无时无刻不在比较自己 —— 与那些更富有、更出色、更有才智、爱心、名望、更这个更那个的人。 “更”在我们的生活中扮演着极其重要的角色。 总把自己与某某比较的做法， 是造成冲突的一个主要原因。
Now why is there any comparison at all? Why do you compare yourself with another?
那么，究竟为什么会有比较？ 你为什么拿自己与别人比较？
This comparison has been taught from childhood. In every school, A is compared with B, and A destroys himself in order to be like B.
这种比较是从童年就被教会的。 在每一所学校里，张三与李四比较，张三为了像李四一样，就毁了他自己。
When you do not compare at all, when there is no ideal, no opposite, no factor of duality.When you no longer struggle to be different from what you are, what has happened to your mind?
当你完全不比较时，当没有理想、没有对立、没有二元因素时， 当你不再挣扎着要变得与现在的你不同时， 你的头脑发生了什么？
Your mind has ceased to create the opposite, and has become highly intelligent, highly sensitive, capable of immense passion, because effort is a dissipation of passion. Passion which is vital energy, and you cannot do anything without passion.
你的头脑不再制造对立， 变得高度智慧、敏感、能承载巨大的激情， 因为努力是对激情的一种耗散。 激情是生命能量，没有激情你什么都做不了。
If you do not compare yourself with another, you will be what you are. Through comparison you hope to evolve, to grow, to become more intelligent, more beautiful. But will you?
如果你不拿自己与别人比较，你就是你现在的样子。 通过比较，你希望进化、成长、变得更聪明、更美。 可你会吗？
The fact is what you are, and by comparing, you are fragmenting the fact, which is a waste of energy. To see what you actually are without any comparison, gives you tremendous energy to look.
你是现在的你， 如果你比较，你就在分裂你，就在浪费能量。 不带任何比较地看你现在的样子， 给了你巨大的能量来看。
When you can look at yourself without comparison, you are beyond comparison, which does not mean that the mind is stagnant with contentment. So we see in essence how the mind wastes energy, which is so necessary to understand the totality of life.
当你能不带比较地看自己，你脱离了比较， 这可不是说头脑被塞满而停滞。 因此，我们看见头脑何以耗能， 而要理解整个生命，能量是如此必需。
I don't want to know with whom I am in conflict. I don't want to know the peripheral conflicts of my being. What I want to know is why conflict should exist at all.
我不想知道我与谁冲突。 我不想知道我外围的冲突。 我只想知道，冲突为什么会出生。
When I put that question to myself, I see a fundamental issue, which has nothing to do with peripheral conflicts and their solutions. I am concerned with the central issue and I see - perhaps you see also? - that the very nature of desire, if not properly understood, must inevitably lead to conflict.
当我向自己提出这个问题， 我看到一个基本题，与外围的冲突及其解决方案无关。 我关心的是核心题，我看到 —— 或许你看见？ —— 欲望的性质，如果没有被正确理解，就必定导致冲突。
Desire is always in contradiction. I desire contradictory things, which doesn't mean that I must destroy desire, suppress, control or sublimate it. I simply see that desire itself is contradictory. It is not the objects of desire, but the very nature of desire which is contradictory.
欲望总是自相矛盾的。 我欲望的那些东西水火不容， 这并不意味着我必须摧毁、压制、控制或升华欲望。 我只是看到欲望本身就是矛盾的。 不是欲望的对象，而是欲望的性质。
And I have to understand the nature of desire, before I can understand conflict. In ourselves, we are in a state of contradiction. And that state of contradiction is brought about by desire - desire being the pursuit of pleasure and the avoidance of pain, which we have already been into.
在我能理解冲突之前，我必须先理解欲望的性质。 我们自身处在一种矛盾的状态。 而那种矛盾状态是由欲望带来的 —— 欲望就是对快乐的追求和对痛苦的回避，这一点我们已经讲过。
So we see desire as the root of all contradiction - wanting something and not wanting it - a dual activity. When we do something pleasurable, there is no effort involved at all, is there? But pleasure brings pain and then there is a struggle to avoid the pain, and that again is a dissipation of energy.
所以我们看到欲望是所有矛盾的根源 —— 想要它又不想要它 —— 一种很二的做法。 当我们做令人快乐的事情时，根本不费力，不是吗？ 但是快乐带来了痛苦，然后就有逃避痛苦的挣扎， 那又是一种能量的耗散。
Why do we have duality at all? There is, of course, duality in nature, man and woman, light and shade, night and day. But inwardly, psychologically, why do we have duality?
我们到底为什么会二？ 自然界当然二：男和女、明与暗、夜与昼。 但在里面、心理上，我们为什么会二？
Please think this out with me, don't wait for me to tell you. You have to exercise your own mind to find out. My words are merely a mirror in which to observe yourself.
请和我一起思考这个问题，不要等我来告诉你。 你必须运用你的头脑去发现。 我的言词只是镜子，你在其中观察你自己。
Why do we have this psychological duality? Is it that we have been brought up always to compare `what is' with `what should be'? We have been conditioned in what is right and what is wrong, what is good and what is bad, what is moral and what is immoral.
我们为什么会有这种很二的心理状态？ 是从小就养成了把现在与将来作比较吗？ 我们被强制着去分对错、好坏、道不道德。
Has this duality come into being because we believe that thinking about the opposite of violence, the opposite of envy, of jealousy, of meanness, will help us to get rid of those things?
这种二的产生，是因为我们相信 思考暴力、嫉妒、吝啬的对方， 会帮助我们处理那些东西吗？
Do we use the opposite as a lever to get rid of what is? Or is it an escape from the actual?
我们把对方当作杠杆来处理现实吗？ 还是把对方当作一种逃避现实的捷径？
Do you use the opposite as a means of avoiding the actual, which you don't know how to deal with? Or is it because you have been told by thousands of years of propaganda that you must have an ideal - the opposite of `what is' - in order to cope with the present?
你是不知道如何处理，就去用对方作为逃避现实的手段吗？ 还是因为数千年的宣传告诉你，你必须有一个理想 —— 即现实的对方 —— 来应对当下？
When you have an ideal, you think it helps you to get rid of `what is`. But it never does.
当你有了一个理想，你以为它有助于你处理现实。 但它从来都没用。
You may preach non-violence for the rest of your life, and all the time be sowing the seeds of violence.
你播散着暴力的种子，却一直在宣扬非暴力。
You have a concept of what you should be and how you should act, and all the time you are in fact acting quite differently. So you see that principles, beliefs and ideals must inevitably lead to hypocrisy and a dishonest life.
你有一个关于将来的你、将来的行为方式的理念， 与现在的你, 现在的行为方式完全不同！ 因此你看，原则、信仰和理想必然导致虚幻和诈伪的生活。
It is the ideal that creates the opposite to what is, so if you know how to be with `what is`, then the opposite is not necessary.
正是理想制造出现实的对方， 所以如果你知道如何与现实共处，那么对方就不必要了。
Trying to become like somebody else, or like your ideal, is one of the main causes of contradiction, confusion conflict.
试图变得像别人一样，或像你的理想一样， 是矛盾、困惑和冲突的一个主要原因。
A mind that is confused, whatever it does, at any level, will remain confused. Any action born of confusion leads to further confusion. I see this very clearly, I see it as clearly as I see an immediate physical danger. So what happens? I cease to act in terms of confusion any more. Therefore inaction is complete action.
一个困惑的头脑，无论在哪个层面上搞，仍将困惑。 源于困惑的任何行为都会导致进一步的困惑。 这一点我看得非常清楚，就像我看见突发的人身危险一样。 那么会发生什么呢？ 我不再以困惑的方式行为。 因此，无以为是彻底的为。