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.
人长久以来就在不断寻求某种超越自己、超越物质幸福的东西 －－ 某种我们叫做上帝、真理或实相的东西，一种永恒的境界 －－ 某种不受环境、思想及人类堕落所影响的东西。
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?
人总是在问：这一切是怎么一回事？生命到底有没有意义？他看到了生命的大量困惑，看到了残忍、暴乱、战争，无尽的宗教、意识形态和国家分化，心怀深深持久的沮丧，他问，人能做什么？我们所谓的生活是什么？有没有任何东西可以超越它？
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.
由于找不到他一直在寻求的、那不可名状却被冠以千万种名字的东西，他培养了信念 －－ 对救世主或某种理想的信念 －－ 而信念总是会滋生暴力。
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.
在我们称之为“生活”的这个永恒的战争中，我们试图根据我们成长于其中的社会，不论这社会是共产主义社会或所谓的自由社会，定下行为的规范；我们不小心成为了印度教徒、穆斯林、基督徒，或不管是什么，即接受了其行为标准，因其是我们的传统的一部分。我们指望别人告诉我们行为的对错、我们思想的对错，在这一过程中，我们的言行思想变得机械化，我们的反应变得自动化。我们很容易在自己身上观察到这一点。
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. 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.
多少世纪以来，我们被我们的老师、我们的权威、我们的书本、我们的圣人宠坏了。我们说：“告诉我一切 －－ 那山峰、丘陵和土地之外有什么？”我们满足于他人的描述，这意味着，我们在文字之上生活，我们的生活肤浅而又空洞。因此我们是“二手”的人。我们依靠别人告诉我们的东西生活，要么被自己的个性和倾向所左右，要么受制于外在的环境。我们是所有这一切影响的结果，我们的内心没有任何新的东西，我们从没有为自己发现过什么；我们的内心没有原始的、独创的和纯净的东西。
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. 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. 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.
纵观神学的历史，曾不断有宗教领袖向我们保证，如果我们执行某些宗教仪式，重复某些祷词或颂语，服从特定的模式，压制我们的欲念，控制我们的思想，升华我们的热情，限制我们的食物，克制我们的性欲，我们就能够，在思想和身体备受折磨之后，找到超越这渺小的生命的东西。而这，就是千百万所谓的宗教人士长期以来的做法。有些人独处，走进沙漠或深山或洞穴之中，或流浪于乡野村间托钵化缘；有些人群居，加入寺院，强迫自己的心智臣服于某种已设定的模式。但是一颗备受折磨的心，一颗破碎的心，一颗想要逃离所有混乱、否定了外部世界、因而被规矩和教条折磨得迟钝的心 －－ 这样的一颗心，就算花再长时间来寻找，找到的也只是被这颗心扭曲之后的东西。
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. 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 - 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.
所以，要发现实际上到底有没有东西可以超越这焦躁、罪恶、恐惧及竞争的存在，窃以为，人必须采取完全不同的方式。传统的方式是由外而内的，通过时间、练习和克制，逐渐接近那内在的花朵，那内在的美和爱 －－ 事实上只会让人偏执、狭隘和低劣；一点一点剥去；需要时间；明天也可，来生也可 －－ 而最终到达核心时，他发现那里什么也没有，因为他的心智早已被折磨得无能、迟钝而又麻木了。
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?
在观察到了这个过程之后，人问自己，有没有一种完全不同的方法 －－ 也就是说，有没有可能直接从核心爆发出来？
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. 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. 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; we cease to be respectable human beings. A respectable human being cannot possibly come near to that infinite, immeasurable, reality.
这个世界接受并遵循传统的方式。我们内心困扰的首要导因就是我们追寻他人承诺的实相；某人向我们保证了舒适的精神生活，我们就机械地追随他。一个最奇怪的事情是，尽管我们大多数人在政治上反对专制和独裁，我们的内心却接受别人的权威，专制，来扭曲我们的心智和生活方式。故，如果我们完全拒绝 －－ 不是从理智上拒绝而是实际地去拒绝 －－ 所有所谓的精神权威，所有的礼节、仪式和教条，就意味着我们孤立了，且与社会已经冲突了；我们就不再是体面的人了。一个体面的人不可能接近那辽阔无垠的实相。
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; if you tell yourself intellectually that this denial is a very good idea but do nothing about it, you cannot go any further. 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. 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.
通过否定某些绝对错误的东西 －－ 传统的方式 －－ 你现在已经上路了，但如果你否定它只是一种反应，你可能已经创建了另一种模式，并陷入其中；如果你只是在理智上告诉自己这种否定是种很好的想法，却什么也没做，你就无法继续前行。但是，如果你否定传统，是因为你明白它的愚蠢和不成熟，如果你拒绝传统是因为你自由不恐惧因而拥有的非凡理智，你就会在自身和周围创造巨大的困扰，但你会走出“体面”的陷阱。这时，你将发现你已不再追寻了。这就是第一件要学习的事 －－ 不再追逐。你追逐的时候，你实际上是只看不买（window-shopping，意思是玩玩概念罢了，只是理智上否定传统却不实践）。
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. 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.
关于有没有上帝、真理、实相（或不管你如何称呼它）的问题，永远不能被书本、牧师、哲学家或救世主回答。除了你，你自己，没有任何人或任何东西能够回答这个问题，这就是为什么你必须了解你自己。不成熟只是缘于对自己的一无所知。了解你自己就是智慧的开始。
And what is yourself, the individual you? 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. If the individual merely acts in a particular corner of the vast field of life, then his action is totally unrelated to the whole. 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. 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.
那么，你自己是什么 －－ 身为个体的你？我认为，人类与个体有一处差别。“个体”只是一个局部的实体，生活在某个特定的国家，属于某种特定的文化、特定的社会和特定的宗教。“人类”却不是一个局部的实体，人类到处都是。如果个体仅仅在这辽阔的生命领域的一隅行动，那么他的行为就与人类这个整体毫无关联。故，我们要谨记，我们讨论的是整体而非局部，因为整体涵盖局部，而局部不是整体。探讨个体是探讨小的受限的可悲的沮丧的实体，满足于他的小上帝和他的小传统，而论及人类，探讨的则是整个世界的福祉、苦难和困惑。
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. 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, 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. 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.
我们人类千百万年来一直在极度贪婪、羡慕、好斗、嫉妒、焦躁和绝望中度过，偶尔闪现出一丝欢乐和柔情。我们是仇恨、恐惧和温柔的奇怪混合体；我们既暴力又和平。外在世界已经从牛车进步到喷气式飞机但在心理上个体却毫无改变，而整个世界的社会结构就是由个体所创建的。外在的社会结构是我们的人类关系的内在精神结构的结果，因为，个体是全体经验、知识和行为的结果。我们每一个人都储存了所有的过去。个体就是人就是所有人类。人类的整个历史就写在我们的内心。
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, 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. 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.
切实地观察一下，在这个充斥着对权势、地位、名望、成就及其他种种的欲望的竞争文化中，你自己的内心和你自己之外实际上都在发生什么 －－ 观察一下你如此引以为豪的成就，观察一下充斥着各类关系之间的冲突、滋生着仇恨、敌对、残忍和永无止境的战争的这个被你叫做生活的整个领域。这个领域，这生活，就是我们所知的全部，我们不能理解这巨大的生存斗争，因而自然而然地感到害怕，以各种各样微妙的方式来寻求逃避。还令我们感到害怕的是未知 －－ 害怕死亡，害怕明天会发生什么。故我们害怕已知也害怕未知。这就是我们每天的生活，在这样的生活里没有希望，因而，每一种形式的哲学，每一种形式的神学概念，仅仅是对现实的一种逃避。
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. 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? 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 and whatever culture we happen to belong to, are totally responsible for the whole state of the world.
通过战争、革命、改革、法律和意识形态带来的所有外在形式的改变，都未能改变人类的本质，因而也未能改变社会的本质。作为活在这野兽般丑陋的世界中的人类，让我们扪心自问，这个基于竞争、残忍和恐惧的社会能否终结？不是作为理智概念的终结，不是作为希望的终结，而是实实在在的事实终结，使得心智变得新鲜无邪，从而带来一个完全不同的世界？我认为，想要如此，唯有我们每一个人，认识到一个核心的事实，即作为个体，作为人类，不管我们偶然生活在这个世界的哪个地方，不管我们偶然属于哪种文化，都对世界的整个状态负有完全的责任。
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. And only when we realise, 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.
我们每一个人对每一场战争都有责任，因为我们生活中的侵略性、我们的民族主义，我们的自私、我们的宗教信仰、我们的偏见，我们的理想，这所有的一切都促成了我们的分裂。只有当我们意识到，不是从理智上而是实实在在地意识到，就像我们意识到自己饥饿或疼痛一样切实地意识到，你和我都对现存的所有混乱、对整个世界的所有苦难负有责任，因为我们每一天的生活都为这些混乱和苦难作出了贡献，都是这充满战争、分化、丑陋、残忍和贪婪的野兽般的世界的一部分时 －－ 只有这时，我们才会行动。
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 question. Is there anything to be done at all? What can we do? 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. We have been told that all paths lead to truth - you have your path as a Hindu and someone else has its 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. A dead thing has a path to it because it is static, but when you see that truth is something living, moving, which as 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. 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.
但是，要创造一个完全不同的社会，个人能做什么呢 －－ 你和我能做什么呢？我们正在问自己一个非常严肃的问题。到底有没有能做的？我们能做什么？有人会告诉我们吗？有人已经告诉过我们。那些被认为比我们更理解这些事情的所谓的精神领袖，曾经通过扭曲我们、将我们塑造成一个新的模式来告诉过我们，但他们并没有带领我们走出多远；久经历练的饱学之士也告诉过我们，也没有带领我们走出多远。我们曾经被告知，所有道路都通向真理 －－ 你是印度教徒，你有你的道路，某人是基督徒也有他的道路，另一个人是穆斯林，也有他的道路，而他们都会在同一座门前相遇 －－ 你看一下这个说法，显然很荒谬。真理无路可寻，而这就是真理之美，真理是活生生的。死的东西有路可寻因为它是静止的，但是当你看到真理是活的、运动的，不停留，不在寺庙、清真寺、教堂，没有宗教、导师、哲学家、没有任何人可以带领你去那里的时候，这时你也会发现，这个活生生的东西（真理）就是你实际上是什么 －－ 你的愤怒、你的残忍，你的暴力、你的绝望、你生活于其中的挣扎和悲伤。对所有这些的理解就是真理。只有你知道如何在你的生活中去看这些，你才能理解。而且你无法透过意识形态，透过文字的屏障，透过希望和恐惧来看。
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. When you realise 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.
因此，你发现了，你不能依赖于任何人。没有向导，没有老师，没有权威。只有你 －－ 你与他人的关系，你与世界的关系 －－ 别的什么也没有。当你意识到这一点，要么会带来巨大的绝望，因而悲痛和愤世嫉俗，要么，你面对了现实 －－ 只有你，没有任何他人，应该为这个世界、为你自己、为你的想法、你的感觉、你的行为负责 －－ 在面对这个事实的过程中，所有的自怜都会消失。通常我们喜欢的一种自怜的形式就是责怪他人。
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，你我能否在没有任何外在影响、没有说服，也没有对惩罚的恐惧的情况下，给我们的存在的最根本的本质以完全的变革，一种精神层面的转变，以使得我们不再残忍、暴力、好强、焦躁、恐惧、贪婪、嫉妒，不再具有所有其他那些构成我们今日腐朽社会的本性？
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. What is important is not a philosophy of life but to observe what is actually taking place in our daily life, inwardly and outwardly. 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, 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. 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. 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.
我应该在此先声明清楚，我并不是在阐述任何哲学或神学的思想结构或概念。对我而言，所有的意识形态，都是极其愚蠢的。重要的不是某种人生哲学，而是去观察我们每天生活中实际在发生的事，内在的以及外在的。如果你非常仔细地观察正在发生的事，并审视它，你就会发现它是建立在理智观念之上的，而理智并不是存在的全部领域；理智（或者说眼前的事）只是其中的一个片段，不论我们如何聪明地把它们放到一起，理智不管多么古老、多么传统，仍然只是存在的一小部分，而我们必须处理的是生活的整体。而当我们看到我们开始理解的这个世界中正在发生的事情的时候，看不到外部和内部的过程之分，只有单一的过程，是一个整体的运动。内部的运动将其自身表现于外，而外在的运动又向内反应。对我而言，所需要的就只是能够看到这些。因为如果我们知道如何看，那么整体就变得非常清晰了。而看，不需要哲学，不需要老师。不需要任何人告诉你如何去看。你就只看。
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，你能看到这幅完整的图像吗，不是通过语言看，而是实际看到，你能轻易地自发地改变自己吗？这是真正的问题。是否可能从精神上进行完全的变革？
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. 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. 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.' 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.
我想知道，对这样一个问题，你的反应是什么？你可能会说：“我不想改变。”许多人不想改变，尤其是那些社会和经济方面相当安全的人，还有坚持某些教条、接受了自己、接受了现状，或者只准备做些轻微修正的人。我们不讨论这样的人。或者你可能委婉地说：“改变太难了，我做不到。”那么你已经画地自限了，你不再质询（enquiry）了，我们再深入下去也没什么用了。或者你可能说：“我已经看到了自己内心根本改变的必要性，但是我该怎么改变呢？请你为我领路，指点我方向。”如果你这么说，则表示你关心的并非“改变”，你实际上对从根本上的改变没有兴趣，你只是在寻求一种方法或系统，以改变你。
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. 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. 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.
如果我真的愚蠢到给你一套系统，而你也愚蠢到全盘接受的地步，那么你就仍然在复制、模仿、顺从与接受。你这样做的时候，你的内心其实设立了一个权威，这个权威就是别人。这样，你和权威之间就有冲突了。这是因为，你觉得你必须这样那样做，因为权威是这样说的，但你却没有能力做到。你有你自己独特的意愿、秉性及压力，这些与你认为应该服从的那套系统是冲突的，因而产生了矛盾。于是，你过着双重生活，一边是系统的理念，一边是你日常的实际生活。为了能够跟理念相符合，你压抑着你自己 －－ 然而，真正正确的不是理念，而是“你是什么”（what you are）。如果你试图根据别人来研究你自己，你就永远只是个“二手”的人。
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? 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? 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.
说“我想改变，告诉我方法”的人看起来很热忱、很认真，但其实不然。他其实想要一个权威，他希望这个权威会让他内心有秩序（order）。但是权威真的能让人内心有秩序吗？从外部强加的秩序，一定会滋生无秩序（disorder）。这个结论的真相你从理智上可能能看到，但是你能真的应用这一结论吗，使你的思想不再投射（project）任何权威，包括书籍、老师、妻子、丈夫、父母、朋友和社会的权威？因为我们一直都运转于某种规则的模式之内，这规则变成了理念和权威；但是，在你真正看清楚，“我如何能改变？”这个问题建立了一个新的权威，的那一瞬间，你就永远地摆脱了权威。
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?
让我再清晰地陈述一次：我看到了，“我必须从我的存在的根本处进行完全的改变；我不再能够依赖任何传统，因为传统导致严重的惰性、接受和服从；我也不可能寻求他人 －－ 这里的他人包括老师、上帝、信仰、系统、外在压力或影响 －－ 帮助我改变”。然后会发生什么？
First of all, can you reject all authority? If you can it means that you are no longer afraid. Then what happens? 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. If you do not feel this, then you have not thrown off the burden, you have not discarded the dead weight of authority.
首先，你能拒绝一切权威吗？如果你能，就意味着你不再害怕了。然后会发生什么呢？当你拒绝了那些代代相传到你身上的错误，当你卸下了种种负担，会发生什么呢？你有更多的能量了，不是吗？你有更多空间、更多动力、更大的强度和活力了。如果你没有感觉到，那你还没有卸下这些负担，还没有抛掉权威的重压。
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.
但是当你卸下了这些负担，并且有了这种能量 －－ 在这种能量中完全没有恐惧，不怕犯错误，不怕做对或做错 －－ 的时候，这种能量本身难道不就是我们所要的转变吗？我们需要巨大的能量，而我们将其挥霍在了恐惧中，但是，一旦我们通过抛却每一种形式的恐惧从而得到了这种能量，这能量本身，就造成了内在的巨变。你不必特地做什么来得到这能量。
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.
因此就只有你自己了（谁也不能靠了），而上面所述就是真正认真对待（所有我说这些）的人的实际状态。由于你不再向任何人或物寻求帮助，你已经能够自由地发现了。有自由的时候，就有能量；有自由的时候，就永不可能做任何错事。
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.
自由完全不同于反抗。有自由的时候，事情没有对错之分。你自由，从自由这一核心生出行动。因而不会有恐惧，没有恐惧的心智有大爱的能力。有爱的时候，就能遵从自身的意愿。
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.
因而，我们现在要做的，是要了解我们自己，不是根据我或某些分析家、哲学家来了解 －－ 因为如果我们根据别人了解自己，我们了解的是他们，不是自己 －－ 我们要了解的是我们自己是什么。
Having realised 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. 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. To understand ourselves needs no authority either of yesterday or of a thousand years. To understand ourselves needs no authority either of yesterday or of a thousand years because we are living things, always moving, flowing, never resting. 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.
在意识到我们要对我们的心理结构进行完整的变革就不能依赖于任何外在的权威之后，要拒绝我们自己内在的权威 －－ 我们自身的特定的小小经验，我们常年累积的观点、知识、观念和理想，这些权威 －－ 相比较而言是极为困难的。昨天你经历了某事，这件事教给你某些东西，这些东西又变成了新的权威 －－ 而昨天的这种权威与上千年来的权威一样具有毁灭性。要理解我们自己，需要没有权威，不管是昨天的还是上千年来的，因为我们是活的，永远在运动、流动，从不停留。当我们用昨天的死的权威来看自己，我们是无法理解活的运动的，无法理解这运动的美和品质。
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. 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.
要想自由，拒绝所有权威，你自己的和别人的权威，就是要让昨天的种种死去，使得你的心智总是新鲜、年轻、无邪、充满活力和激情。只有在这种状态中，人才能学习和观察。要做到这一点，需要大量的觉察（awareness），真正觉察到你自己的内心正在发生什么，不修正它，也不告诉内心应该和不应该做什么，因为你修正的时候，你其实已经树立了权威、督查。
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. 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.
所以，现在我们将要一起检视我们自己 －－ 不是我解释、你阅读，不是在你阅读本书文字的时候同意或不同意，而是一起开始一段旅程，来深入心灵的最隐秘角落去发现。要进行这样的旅程，我们必须轻装上阵；我们不能肩负着观点、偏见和结论 －－ 那些我们收集了两千年的家当。
Forget all you know about yourself; forget all you have ever thought about yourself; we are going to start as if we knew nothing.
请忘却你对自己的一切认识；忘掉你曾对自己的一切看法；我们将要好似一无所知地开始。
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.
昨天还是暴雨倾盆，此刻已经雨过天晴了；今天又是崭新的一天。让我们迎接它，把它当做唯一的一天。让我们一起开始这段旅程，丢下昨日的记忆，第一次开始了解自己。