I am tempted to repeat a story about a great disciple going to God and demanding to be taught truth. This poor God says, `My friend, it is such a hot day, please get me a glass of water.' So the disciple goes out and knocks on the door of the first house he comes to, and a beautiful young lady opens the door.
我忍不住要重复这个故事：有一个伟大的弟子去找上帝，要求真理。 这位可怜的上帝说：“我的朋友，天这么热，请给我杯水喝。” 于是弟子出去，敲开他到达的第一所房子的门， 一位美丽的年轻女子打开门。
The disciple falls in love with her and they marry and have several children. Then one day, it begins to rain, and keeps on raining, raining, raining. The torrents are swollen, the streets are full, the houses are being washed away.
弟子爱上了她，他们结了婚，生了几个孩子。 然后有一天，开始下雨，一直下，下，下。 洪水暴涨，淹没了街道，房子被冲走。
The disciple holds on to his wife and carries his children on his shoulders, and as he is being swept away he calls out, 'Lord, please save me', and the Lord says, `Where is that glass of water I asked for?'
弟子紧紧抓住妻子，把孩子们扛在肩上， 当他被洪水冲走时，他大喊：“主啊，请救救我！”， 主说：“我要的那杯水在哪里呢？”
It is rather a good story, because most of us think in terms of time. Man lives by time. Inventing the future has been a favourite game of escape.
这是一个相当不错的故事，因为我们很多人都是用时间来思考的。 人类靠时间活着。 发明未来，一直是最讨人喜爱的逃避游戏。
We think that changes in ourselves can come about in time, that order in ourselves can be built up little by little, added to day by day.
我们以为通过时间可以改变自己， 自身的秩序可以一点一点建立，一天天累积。
But time doesn't bring order or peace, so we must stop thinking in terms of gradualness. This means that there is no tomorrow for us to be peaceful in. We have to be orderly on the instant.
但时间不会带来秩序或和平，我们必须停下渐进的思考方式。 这意味着没有一个可以让我们获得和平的明天。 我们当下必须有序。
When there is real danger, time disappears, doesn't it? There is immediate action.
有真正的危机，时间就消失了，不是吗？ 有即刻的行动。
But we do not see the danger of many of our problems, and therefore we invent time as a means of overcoming them.
但我们看不到这么多问题的危险之处， 因此我们发明时间来征服它们。
Time is a deceiver as it doesn't do a thing to help us bring about a change in ourselves. Time is a movement which man has divided into past, present and future. And as long as he divides it, he will always be in conflict.
时间是个骗子，对我们自身的改变毫无帮助。 时间是摆弄，它被人划分成过去、现在和未来。 只要他这样划分，他就永远陷于冲突的漩涡。
Is learning a matter of time? We have not learnt after all these thousands of years that there is a better way to live than by hating and killing each other.
学习与时间有关吗？ 历经数千年，我们仍没学会: 除了彼此仇恨和杀戮，还有一种更好的活法。
The problem of time is a very important one to understand, if we are to resolve this life, which we have helped to make as monstrous and meaningless as it is.
时间问题是个很重要的、需要去理解的问题， 如果我们要解决这种生活 —— 这种被我们助长到如此可怕和毫无意义的生活。
The first thing to understand is that we can look at time only with that freshness and innocency of mind, which we have already been into.
首先要理解： 我们只能以那种我们已经探讨过的清新和纯真的头脑来看时间。
We are confused about our many problems and lost in that confusion. Now if one is lost in a wood, what is the first thing one does? One stops, doesn't one? One stops and looks round. But the more we are confused and lost in life; the more we chase around, searching, asking, demanding, begging.
我们对很多问题感到困惑，迷失于困惑中。 如果一个人迷失在树林里，他首先该做什么？ 停下！不是吗？他停下，环顾四周。 可是在生活中，我们越是困惑、迷失，就越四处奔忙、寻找、询问、要求、乞讨。
So the first thing, if I may suggest it, is that you completely stop inwardly. And when you do stop inwardly, psychologically, your mind becomes very peaceful, very clear. Then you can really look at this question of time.
因此，如果我可以提建议，首先让你的里面完全地停下。 当你的里面、你的心灵真的停下时，你的头脑就变得很和平、清晰。 然后，你才能真地看见时间问题。
Problems exist only in time, that is when we meet an issue incompletely. This incomplete coming together with the issue, creates the problem.
问题只存在于时间中，那就是说，在我们没有完整地面对事情的时刻。 由于这种不完整，就把事情变成了问题。
When we meet a challenge partially, fragmentarily, or try to escape from it - that is, when we meet it without complete attention, we bring about a problem.
当我们部分地、片面地面对一个挑战，或者试图逃避它时 —— 当我们没有全然注意它时，我们就在制造问题。
And the problem continues so long as we continue to give it incomplete attention, so long as we hope to solve it one of these days.
只要我们继续给以不完整的注意， 只要我们怀抱着有朝一日能解决它的希望，这个问题就在蔓延。
Do you know what time is? Not by the watch, not chronological time, but psychological time. It is the interval between idea and action. An idea is for self-protection, obviously, it is the idea of being secure.
你知道时间是什么吗？ 不是手表上的时间，不是顺序的时间，而是心理时间。 它是想法和行为之间的间隔。 想法是为了自保，显然是一种要安全的想法。
Action is always immediate, it is not of the past or of the future. To act must always be in the present, but action is so dangerous, so uncertain, that we conform to an idea which we hope will give us a certain safety.
而行为总是即刻的，它不属于过去或未来。 行为必定在当下， 但行为是如此危险、如此不确定， 以至于我们服从一种想法，希望它能给我们一种确切的安全。
Do look at this in yourself. You have an idea of what is right or wrong, or an ideological concept about yourself and society, and according to that idea you are going to act. Therefore the action is in conformity with that idea, approximating to the idea, and hence there is always conflict.
请观察你自己： 你有关于对错的想法，或关于你与社会的概念， 你打算根据那个想法去行动。 因此，行为就是遵循那个想法、接近那个想法， 所以总是存在冲突。
There is the idea, the interval and action. And in that interval, is the whole field of time. That interval is essentially thought. When you think you will be happy tomorrow, then you have an image of yourself achieving a certain result in time.
有想法、间隔和行为。 间隔之中，是时间的整个领域。 间隔其实是思想。 想着明天会快乐， 你冒出了一个‘在明天的时候，我将收获某种快乐`的画面。
Thought, through observation, through desire, and the continuity of that desire sustained by further thought says: `Tomorrow I shall be happy. Tomorrow I shall have success. Tomorrow the world will be a beautiful place.' So thought creates that interval which is time.
思想通过美色、欲望，以及更多的思想，滋养着欲望的延展： “明天我会快乐。明天我会成功。明天世界会美好。” 所以思想创造出那个间隔，也就是时间。
Now we are asking, can we put a stop to time? Can we live so completely that there is no tomorrow for thought to think about? Because time is sorrow.
现在问自己，能让时间停下吗？ 我们能否活得如此全然，以至于没有明天供思想去琢磨？ 因为时间是悲伤。
That is, yesterday or a thousand yesterday's ago, you loved, or you had a companion who has gone, and that memory remains, and you are thinking about that pleasure and that pain. You are looking back, wishing, hoping, regretting... so thought going over it again and again, breeds this thing we call sorrow and gives continuity to time.
譬如，昨天或数千个昨天前， 你爱过，或有一个已经离去的伴侣， 你留存着那份记忆，想着其中的快乐和痛苦。 你回首、希望、期待、后悔…… 因此思想一遍又一遍地重温着，滋生出我们称之为悲伤的东西，蔓延于时间的领域中。
So long as there is this interval of time which has been bred by thought, there must be sorrow, there must be continuity of fear.
只要存在这种由思想滋生的时间间隔， 必然有悲伤，有连绵不断的恐惧。
So one asks oneself: can this interval come to an end? If you say `Will it ever end?`, then it is already an idea, something you want to achieve, and therefore you have an interval and you are caught again.
所以一个人问自己：能结束这种间隔吗？ 如果你说“它到底会不会结束？”，你这一说，就是想法 —— 某个你想获取的东西， 因此你搞出一个间隔，又掉进了时间的泥潭中。
Now take the question of death, which is an immense problem to most people. You know death, there it is walking every day by your side. Is it possible to meet it so completely that you do not make a problem of it at all?
现在，拿出死亡这个问题，它对很多人来说是个巨大的问题。 你知道死亡，就在你身边。 是否可能如此全然地去面对它，以至于你根本不把它当成一个问题？
In order to meet it in such a way, all belief, all hope, all fear about it must come to an end. Otherwise you are meeting this extraordinary thing with a conclusion, an image, with a premeditated anxiety, and therefore you are meeting it with time.
要以这样的方式去面对它， 与它相关的一切信仰、希望、恐惧，都必须结束。 否则你就带着结论、形象、预想的焦虑在面对这个非凡的东西， 因此你是带着时间在看它。
Time is the interval between the observer and the observed. That is, the observer, you, is afraid to meet this thing called death. You don't know what it means. You have all kinds of hopes and theories about it. You believe in reincarnation or resurrection, or in something called the soul, the atman, a spiritual entity which is timeless and which you call by different names. Now have you found out for yourself whether there is a soul? Or is it an idea that has been handed down to you?
时间是观察者和被观察者之间的间隔。 就是说，作为观察者的你，害怕面对这个叫做死亡的东西。 你不知道它是什么。 你有各种希望和理论。 你相信轮回或复活， 或者相信灵魂、阿特曼，某个超越时间的精神体，或你能想到的任何名字。 那么，在你身上，你找得到灵魂吗？ 或是谁递给你的一个想法？
Is there something permanent, continuous, which is beyond thought? If thought can think about it, it is within the field of thought and therefore it cannot be permanent. Because there is nothing permanent within the field of thought.
存在某种超越思想、永恒的、连续的东西吗？ 如果思想能思考它，它就在思想领域，因此它不可能是永恒的。 因为思想领域里，没什么东西是永恒的。
To discover that nothing is permanent is of tremendous importance, for only then is the mind free, then you can look, and in that there is great joy.
发现`没什么东西是永恒的`，有巨大的重要性， 因为只有那样，头脑才自由，你才能看，其中有巨大的喜悦。
You cannot be frightened of the unknown, because you do not know what the unknown is, and so there is nothing to be frightened of.
你不可能害怕未知， 你不知道未知是什么， 没东西了，还害怕什么。
Death is a word, and it is the word, the image, that creates fear. So can you look at death without the image of death?
死亡是个词，正是这个词、这个形象制造出恐惧。 那么，当你看死亡的时候，能忘掉关于死亡的形象吗？
As long as the image exists from which springs thought, thought must always create fear. Then you either rationalize your fear of death and build a resistance against the inevitable, or you invent innumerable beliefs to protect you from the fear of death.
只要有形象 —— 它是思想的源头 —— 思想就必定制造出恐惧。 你要么合理化你对死亡的恐惧，并对其进行抵抗， 要么发明无数的信仰来保护你免受死亡的恐惧。
Hence there is a gap between you and the thing of which you are afraid. In this time-space interval, there must be conflict which is fear, anxiety and self-pity.
因此，在你和你所害怕的事物之间存在着鸿沟。 在这个时空间隔中，必然有冲突，也就是恐惧、焦虑和自怜。
Thought, which breeds the fear of death, says, `Let's postpone it, let's avoid it, keep it as far away as possible, let's not think about it` - but you are thinking about it.
思想，这个滋生出对死亡恐惧的东西，说： “让我们拖延它，避开它，尽可能把它推远点，别想它” —— 但你正在想它。
When you say, `I won't think about it`, you have already thought out how to avoid it. You are frightened of death, because you have postponed it.
当你说“我不会去想它”时，你已经冒出了一个如何避免它的思想。 你怕死，因为你在拖延它。
We have separated living from dying, and the interval between the living and the dying is fear. That interval, that time, is created by fear.
我们分别出生与死， 生死之间的鸿沟，是恐惧。 那条鸿沟，那个时空，是恐惧的杰作。
Living is our daily torture, daily insult, sorrow and confusion, with occasional opening of a window over enchanted seas. That is what we call living, and we are afraid to die, which is to end this misery.
生活是我们日常的折磨、屈辱、悲伤和困惑，偶尔开一扇窗，看迷人的大海。 这就是我们所谓的生活，我们怕死，就是怕结束这种痛苦。
We would rather cling to the known than face the unknown. The known being our house, our furniture, our family, our character, our work, our knowledge, our fame, our loneliness, our gods - that little thing that moves around incessantly within itself, with its own limited pattern of embittered existence.
我们宁愿抓住已知，也不愿面对未知。 已知是我们的房子、家具、家庭、性格、工作、知识、名声、孤独、神灵们 —— 那个小东西装载着局限、苦逼的生存模式，在自己的里面不停地转。
We think that living is always in the present, and that dying is something that awaits us at a distant time. But we have never questioned whether this battle of everyday life is living at all.
我们认为生活总是在当下， 而死亡是在一个遥远的时刻等待着我们的某个东西。 但我们从未质疑过：如此挣扎地活着，到底算不算生活？
We want to know the truth about reincarnation, we want proof of the survival of the soul, we listen to the assertion of clairvoyants and to the conclusions of psychical research.
我们想知道轮回的真相， 我们要灵魂存续的证据， 我们听千里眼的主张和灵学研究的最新结论。
But we never ask, never, how to live - to live with delight, with enchantment, with beauty every day.
可我们从不问，从不问如何生活 —— 如何每天带着喜悦、陶醉、带着美去生活。
We have accepted life as it is with all its agony and despair, and have got used to it, and think of death as something to be carefully avoided.
我们接受生活的现状，以及它所有的痛苦和绝望， 我们已经习惯了，并把死亡当作需要小心避免的东西。
But death is extraordinarily like life when we know how to live. You cannot live without dying. You cannot live if you do not die psychologically every minute. This is not an intellectual paradox.
然而，要是我们知道如何生，死就异常地像生。 不去死，你就无法生。在心灵上，如果你不分分钟死去，你就无法生。 这不是个智力悖论。
To live completely, wholly, every day as if it were a new loveliness, there must be dying to everything of yesterday, otherwise you live mechanically, and a mechanical mind can never know what love is or what freedom is.
要彻底地、完整地活，每天都仿佛是一种新的可爱， 就必须使昨天的一切死， 否则你就是机械地活着， 而一个机械的头脑永远无法知道什么是爱，或什么是自由。
Most of us are frightened of dying, because we don't know what it means to live. We don't know how to live, therefore we don't know how to die. As long as we are frightened of life, we shall be frightened of death.
我们很多人都怕死，因为我们不知道生。 我们不知道如何生，也就不知道如何死。 只要我们害怕生命，我们就会害怕死亡。
The man who is not frightened of life is not frightened of being completely insecure, for he understands that inwardly, psychologically, there is no security.
一个不害怕生命的人不害怕彻底的不安全， 因为他明白，在里面、在心灵上，没有安全。
When there is no security, there is an endless movement, and then life and death are the same. The man who lives without conflict, who lives with beauty and love, is not frightened of death. Because to love is to die.
没有安全时，就有无尽的运动，那时生死同一。 一个活得没有冲突、与美和爱同行的人，不怕死。 因为爱是死。
If you die to everything you know, including your family, your memory, everything you have felt, then death is a purification, a rejuvenating process; then death brings innocence. And it is only the innocent who are passionate, not the people who believe, or who want to find out what happens after death.
如果你让你所知的一切去死，包括你的家人、记忆、一切感受， 那么死是一种净化、一种复原； 那样，死亡带来纯真。 只有纯真的人才有激情， 而不是有信仰的人，或那些想知道死后会发生什么的人。
To find out actually what takes place when you die, you must die. This isn't a joke. You must die - not physically but psychologically, inwardly.
要真切地发现你死时发生什么，你必须死。 这不是开玩笑。 你必须死 —— 不是在身体上，而是在心灵上，在里面。
Die to the things you have cherished and to the things you are bitter about. If you have died to one of your pleasures, the smallest or the greatest, naturally, without any enforcement or argument, then you will know what it means to die.
让你所珍爱的、所怨恨的东西都去死。 如果你让你的某个快乐 —— 无论是最小或最大的 —— 自然地死，没有任何强迫或争论， 那么你就会知道死是什么意思。
To die is to have a mind that is completely empty of itself, empty of its daily longing, pleasure and agonies. Death is a renewal, a mutation, in which thought does not function at all, because thought is old. When there is death there is something totally new. Freedom from the known is death, and then you are living.
去死，就是去拥有一颗头脑，它彻底地清空自己，它的渴望、快乐和痛苦。 死亡是一种更新、一种突变，其中没有思想的造作，因为思想是旧的。 有死亡在，就有全新的生。 解散已知即是死亡，那么，你活了。