翻譯一稿，敬請?zhí)舸虄骸Ｈ缬懈咭娢懦螅凑垖懺诘撞吭u論區(qū)。謝勋颖。
ON PAPER WE CAN DRAW a blueprint for a brilliant utopia, a brave new world; but the sacrifice of the present to an unknown future will certainly never solve any of our problems. There are so many elements intervening between now and the future, that no one can know what the future will be. What we can and must do if we are in earnest, is to tackle our problems now, and not postpone them to the future. Eternity is not in the future; eternity is now. Our problems exist in the present, and it is only in the present that they can be solved.
我們能在紙上描繪輝煌的烏托邦嗦嗡、華麗的新世界，但為了未知的未來而犧牲當(dāng)下饭玲，卻根本解決不了任何問題侥祭。在當(dāng)下與未來之間，有如此眾多的因素相互糾纏茄厘，所以沒人能預(yù)知未來矮冬。如果我們內(nèi)心真誠，那么我們能做而且必須做的次哈，是解決當(dāng)下的問題胎署，而不是把當(dāng)下問題拖到未來。永恒不在未來窑滞，永恒就在當(dāng)下琼牧。我們的問題存在于當(dāng)下，唯在當(dāng)下方能解決哀卫。
Those of us who are serious must regenerate ourselves; but there can be regeneration only when we break away from those values which we have created through our self-protective and aggressive desires. Self-knowledge is the beginning of freedom, and it is only when we know ourselves that we can bring about order and peace.
真誠求索的人巨坊，須有心靈的自新；但唯有打破既有價值觀——那些因自我保護(hù)此改、挑戰(zhàn)尋釁而構(gòu)建起來的價值體系趾撵，才能有心靈的自新。自我認(rèn)知是心靈自由的第一步共啃，我們只有認(rèn)知了自己鼓寺，才能為生活帶來秩序與和平。
Now, some may ask, "What can a single individual do that will affect history? Can he accomplish anything at all by the way he lives?" Certainly he can. You and I are obviously not going to stop the immediate wars, or create an instantaneous understanding between nations; but at least we can bring about, in the world of our everyday relationships, a fundamental change which will have its own effect.
Individual enlightenment does affect large groups of people, but only if one is not eager for results. If one thinks in terms of gain and effect, right transformation of oneself is not possible.
那么勋磕，可能有人會問：“區(qū)區(qū)個人妈候，能做點(diǎn)什么，以日常方式成就點(diǎn)什么挂滓，來影響歷史嗎苦银？”當(dāng)然能。你我顯然無力阻止當(dāng)前的戰(zhàn)爭，或?yàn)閲抑g迅速達(dá)成諒解幔虏，但至少我們能在日常關(guān)系的世界中產(chǎn)生根本性的改變纺念，從而產(chǎn)生影響力。
個人的覺悟會對群體產(chǎn)生影響想括，但前提是你不渴求結(jié)果陷谱。如果你得失心重，總追逐結(jié)果瑟蜈，就不能產(chǎn)生真正的轉(zhuǎn)化烟逊。
Human problems are not simple, they are very complex. To understand them requires patience and insight, and it is the highest importance that we as individuals understand and resolve them for ourselves. They are not to be understood through easy formulas or slogans; nor can they be solved at their own level by specialists working along a particular line, which only leads to further confusion and misery. Our many problems can be understood and resolved only when we are aware of ourselves as a total process, that is, when we understand our whole psychological make-up; and no religious or political leader can give us the key to that understanding.
人類的問題并不簡單，而是錯綜復(fù)雜铺根。要理解人類的問題宪躯，需要耐心與洞見。最為重要的是位迂，我們應(yīng)當(dāng)各自領(lǐng)悟問題访雪，自行化解問題。通過簡單的公式或口號掂林，問題是得不到領(lǐng)會的臣缀；專家們?nèi)羿笥趩栴}本身的層面，沿著特定路線去努力泻帮，也解決不了問題精置，那只會導(dǎo)致進(jìn)一步的困惑與苦難。我們只有在整體上覺知自我刑顺，亦即覺悟整體的心理構(gòu)造氯窍，才能領(lǐng)會并化解諸多的問題；任何宗教或政治領(lǐng)袖都不能將覺悟的鑰匙交給我們蹲堂。
To understand ourselves, we must be aware of our relationship, not only with people, but also with property, with ideas, and with nature. If we are to bring about a true revolution in human relationship, which is the basis of all society, there must be a fundamental change in our own values and outlook; but we avoid the necessary and fundamental transformation of ourselves and try to bring about political revolutions in the world, which always leads to bloodshed and disaster.
為了領(lǐng)悟自我狼讨，我們必須覺知關(guān)系，不限于與人的關(guān)系柒竞，而且還包括與財(cái)產(chǎn)政供、理念和自然的關(guān)系。關(guān)系朽基，是社會的根基布隔；要為關(guān)系帶來真正革命，我們必須從根本上改變價值觀稼虎、人生觀衅檀。但我們總是逃避必需的根本轉(zhuǎn)變，而總是努力于外在世界的政治變革霎俩，進(jìn)而引發(fā)流血與災(zāi)難哀军。
Relationship based on sensation can never be a means of release from the self; yet most of our relationships are based on sensation, they are the outcome of our desire for personal advantage, for comfort, for psychological security. Though they may offer us a momentary escape from the self, such relationships only give strength to the self, with its enclosing and binding activities. Relationship is a mirror in which the self and all its activities can be seen; and it is only when the ways of the self are understood in the reactions of relationship that there is creative release from the self.
如果關(guān)系建立在感覺之上沉眶，那么這種關(guān)系絕非解脫自我的手段。但我們絕大部分的關(guān)系就是建立在感覺之上杉适，是追逐個人優(yōu)越感谎倔、舒適感、心理安全感的產(chǎn)物猿推。雖然這些追逐能讓我們短暫地逃避自我片习，但這種關(guān)系只能強(qiáng)化自我，強(qiáng)化自我的封閉與束縛蹬叭。關(guān)系是一面明鏡藕咏，可以觀照自我及其一切活動。唯有觀照自心在關(guān)系中的反應(yīng)具垫，領(lǐng)悟自我的運(yùn)轉(zhuǎn)方式侈离，我們才能從自我中解脫试幽，煥發(fā)創(chuàng)造力筝蚕。
Ignorance is lack of knowledge of the ways of the self, and this ignorance cannot be dissipated by superficial activities and reforms; it can be dissipated only by one's constant awareness of the movements and responses of the self in all its relationships.
What we must realize is that we are not only conditioned by environment, but that we are the environment—we are not something apart from it. Our thoughts and responses are conditioned by the values which society, of which we are apart, has imposed upon us.
無明，就是缺乏對自我的認(rèn)知之明铺坞；無明起宽，不能經(jīng)由膚淺的活動與改革所驅(qū)散；唯有在所有關(guān)系中济榨，持之以恒地覺知自我的心動與反應(yīng)坯沪，才能驅(qū)散無明。
我們必須認(rèn)清擒滑，我們不僅受制于環(huán)境腐晾，而且我們本身就是環(huán)境——我們與環(huán)境一體不分。我們就是社會的一部分丐一，社會把各種價值觀強(qiáng)加給我們藻糖，所以我們的思想與反應(yīng)必然受價值觀的約束。
We never see that we are the total environment because there are several entities in us, all revolving around the 'me', the self. The self is made up of these entities, which are merely desires in various forms. From this conglomeration of desires arises the central figure, the thinker, the will of the ‘me' and the ‘mine', and a division is thus established between the self and the not-self, between the ‘me' and the environment or society. This separation is the beginning of conflict, inward and outward.
一切外境库车，都已潛伏于我們內(nèi)心巨柒；我們卻從未看清這一點(diǎn)，因?yàn)槲覀儍?nèi)心具有多個人格柠衍，都圍繞著“我”洋满、自我而運(yùn)轉(zhuǎn)。自我就是由這些人格構(gòu)成的珍坊，而所謂人格牺勾，只不過是你的欲望，表現(xiàn)為各種形式阵漏。各種欲望混雜到一起驻民，形成了一個核心人格腺怯、你的思維心、“自我”意志川无，從而產(chǎn)生了“我”與“非我”的分別呛占，“我”與環(huán)境或曰社會的分別。這種分別心是內(nèi)在與外在沖突之始懦趋。
Awareness of this whole process, both the conscious and the hidden, is meditation; and through this meditation the self, with its desires and conflicts, is transcended. Self-knowledge is necessary if one is to be free of the influences and values that give shelter to the self; and in this freedom alone is there creation, truth, God, or what you will.
Opinion and tradition mold our thoughts and feelings from the tenderest age. The immediate influences and impressions produce an effect which is powerful and lasting, and which shapes the whole course of our conscious and unconscious life. Conformity begins in childhood through education and the impact of society.
在意識和潛意識層面上覺知上述全部過程晾虑，這就是靜心（meditation）；通過靜心仅叫，我們能超越自我帜篇，超越欲望與沖突。外在影響力與價值觀為“自我”提供了庇護(hù)的羽翼诫咱，要從中獲得解脫笙隙，自我認(rèn)知是必需的。唯在這解脫中坎缭，才有創(chuàng)造竟痰、真理、上帝……隨你怎么叫掏呼。
從幼年時代起坏快，公眾意見與傳統(tǒng)就塑造著我們的思想與感受，其直接影響與烙印產(chǎn)生著強(qiáng)大而持久的作用力憎夷，并塑造著我們?nèi)康囊庾R與潛意識生活莽鸿。通過教育以及社會影響力，我們從孩童起便開始恪守定規(guī)拾给。
The desire to imitate is a very strong factor in our life, not only at the superficial levels, but also profoundly. We have hardly any independent thoughts and feelings. When they do occur, they are mere reactions and are therefore not free from the established pattern; for there is no freedom in reaction. Philosophy and religion lay down certain methods whereby we can come to the realization of truth or God; yet merely to follow a method is to remain thoughtless and unintegrated, however beneficial the method may seem to be in our daily social life.
The urge to conform, which is the desire for security, breeds fear and brings to the fore the political and religious authorities, the leaders and heroes who encourage subservience and by whom we are subtly or grossly dominated; but not to conform is only a reaction against authority and in no way helps us to become integrated human beings. Reaction is endless, it only leads to further reaction.
模仿欲是生活中非常強(qiáng)大的要素祥得，不僅在生活的淺層，而且在深層也如此蒋得。我們幾乎沒有任何獨(dú)立的思想與感受级及。當(dāng)產(chǎn)生了思想感受，那只是反應(yīng)窄锅，因而并未擺脫既定的模式创千，因?yàn)樵诜磻?yīng)中，心靈沒有任何自由入偷。哲學(xué)與宗教構(gòu)建了某些法門追驴，借此我們最終覺悟真理或曰神性。在日常社會生活中疏之，那些法門對我們無論多么有益殿雪，如果我們僅僅遵循某種法門，依然是缺乏思想的锋爪，是不圓融的丙曙。
Conformity, with its undercurrent of fear, is a hindrance; but mere Intellectual recognition of this fact will not resolve the hindrance. It is only when we are aware of hindrances with our whole being that we can be free of them without creating further and deeper blockages.
When we are inwardly dependent, then tradition has a great hold on us; and a mind that thinks along traditional lines cannot discover that which is new. By conforming we become mediocre imitators, cogs in a cruel social machine. It is what we think that matters, not what others want us to think. When we conform to tradition, we soon become mere copies of what we should be.
墨守成規(guī)爸业，其底層是恐懼的潛流涌動，這些都是覺悟的障礙亏镰；但僅在理智層面上認(rèn)識到這一點(diǎn)扯旷，并不能化解障礙。唯有對這些障礙以及我們生命的全部產(chǎn)生了覺知索抓，我們才能擺脫障礙钧忽，且不會進(jìn)一步制造更深層的障礙。
當(dāng)我們存在依賴心逼肯，則傳統(tǒng)對我們就有著強(qiáng)大的控制力耸黑。如果思維總因循傳統(tǒng)路線，就不能發(fā)現(xiàn)新事物篮幢。因?yàn)槟爻梢?guī)大刊，我們成了平庸的模仿者，成了殘酷的社會機(jī)器里的輪齒三椿。要緊的是我們自己的思維缺菌，而不是別人希望我們?nèi)绾嗡季S。當(dāng)我們恪守傳統(tǒng)赋续，就會因循別人的期待男翰，很快變成純粹的復(fù)制品另患。
This imitation of what we should be breeds fear, and fear kills creative thinking. Fear dulls the mind and heart so that we are not alert to the whole significance of life; we become insensitive to our own sorrows, to the movement of the birds, to the smiles and miseries of others.
Conscious and unconscious fear has many different causes, and it needs alert watchfulness to be rid of them all. Fear cannot be eliminated through discipline, sublimation, or through any other act of will: its causes have to be searched out and understood. This needs patience and an awareness in which there is no judgment of any kind.
按照外界的期待而模仿纽乱，會滋生恐懼，而恐懼會扼殺創(chuàng)造性思維昆箕⊙涣校恐懼令大腦和心靈變得遲鈍，對生活的整體意義不再敏銳鹏倘。當(dāng)面對自己的痛苦薯嗤，面對小鳥的飛動，面對別人的微笑與不幸纤泵，我們變得麻木不仁骆姐。
意識和無意識恐懼有諸多原因，需要敏銳的觀察力捏题，方能予以排除玻褪。通過克制，通過升華公荧，或其他任何意志力行為带射，均不能消除恐懼。我們必須找到恐懼的根源循狰，并理解透徹窟社，這需要耐心和覺知力券勺，不能參雜任何評判。
It is comparatively easy to understand and dissolve our conscious fears. But unconscious fears are not even discovered by most of us, for we do not allow them to come to the surface; and when on rare occasions they do come to the surface, we hasten to cover them up, to escape from them. Hidden fears often make their presence known through dreams and other forms of intimation, and they cause greater deterioration and conflict than do the superficial fears.
Our lives are not just on the surface, their greater part is concealed from casual observation. If we would have our obscure fears come into the open and dissolve, the conscious mind must be somewhat still, not everlastingly occupied; then, as these fears come to the surface, they must be observed without hindrance, for any form of condemnation or justification only strengthens fear. To be free from all fear, we must be awake to its darkening influence, and only constant watchfulness can reveal its many causes.
理解并化解意識層的恐懼灿里，還相對容易关炼。而潛意識層的恐懼，我們多數(shù)人甚至無從發(fā)現(xiàn)匣吊，因?yàn)槲覀儾辉试S它們浮出表面盗扒。偶爾浮現(xiàn)出來，我們趕緊掩蓋缀去、逃避侣灶。潛伏的恐懼經(jīng)常通過夢或其他暗示來昭顯其存在，相比淺層恐懼缕碎，深層恐懼會導(dǎo)致更大的惡果與沖突褥影。
我們的生活不只浮在表面，更大的部分深深隱藏咏雌，往往逃過不經(jīng)意的觀察凡怎。如果我們想讓深藏的恐懼浮現(xiàn)出來，予以化解赊抖，那么我們必須讓意識平靜下來统倒，而不是永遠(yuǎn)處于塞滿狀態(tài)；然后氛雪，當(dāng)恐懼浮出表面時房匆，我們必須覺察，不加任何阻礙报亩，因?yàn)閷謶诌M(jìn)行任何的譴責(zé)或辯白浴鸿，只能強(qiáng)化恐懼。要想擺脫一切恐懼弦追，我們必須清醒地看見其隱秘的影響力岳链，只有持之以恒地觀察，才能揭示恐懼的諸多起源劲件。
One of the results of fear is the acceptance of authority in human affairs. Authority is created by our desire to be right, to be secure, to be comfortable, to have no conscious conflicts or disturbances; but nothing which results from fear can help us to understand our problems, even though fear may take the form of respect and submission to the so-called wise. The wise wield no authority, and those in authority are not wise. Fear in whatever form prevents the understanding of ourselves and of our relationship to all things.
The following of authority is the denial of intelligence. To accept authority is to submit to domination, to subjugate oneself to an individual, to a group, or to an ideology, whether religious or political; and this subjugation of oneself to authority is the denial, not only of intelligence, but also of individual freedom. Compliance with a creed or a system of ideas is a self-protective reaction. The acceptance of authority may help us temporarily to cover up our difficulties and problems; but to avoid a problem is only to intensify it, and in the process, self-knowledge and freedom are abandoned.
恐懼的后果之一是在人際事務(wù)中接納權(quán)威掸哑。人們想總保持正確、安全零远、舒適苗分，保持意識層沒有沖突或苦惱，這種欲望就會構(gòu)建出權(quán)威遍烦。但恐懼的任何產(chǎn)物均不能幫助我們理解問題俭嘁，即便我們的恐懼表現(xiàn)為對所謂智者的尊敬與順服。智者無權(quán)威服猪，權(quán)威非智者供填。任何形式的恐懼拐云，都阻礙著我們理解自我，理解與萬物的關(guān)系近她。
追隨權(quán)威叉瘩，就是抗拒智慧。接納權(quán)威粘捎，就是屈服于外在操控薇缅，讓自己順從于某位個人、群體或某種理念攒磨，無論是宗教的或政治的泳桦。這種對權(quán)威的屈從，不僅是對智慧的抗拒娩缰，而且是對個人自由的桎梏灸撰。遵從某種信條或理念體系是一種自我保護(hù)的反應(yīng)。接納權(quán)威拼坎，可能暫時幫我們掩蓋了苦難與問題浮毯，但逃避問題只是加劇問題，在此過程中泰鸡，我們的自知與自由被拋棄了债蓝。
How can there be compromise between freedom and the acceptance of authority? If there is compromise, then those who say they are seeking self-knowledge and freedom are not earnest in their endeavor. We seem to think that freedom is an ultimate end, a goal, and that in order to become free we must first submit ourselves to various forms of suppression and intimidation. We hope to achieve freedom through conformity; but are not the means as important as the end? Do not the means shape the end?
To have peace, one must employ peaceful means; for if the means are violent, how can the end be peaceful? If the end is freedom, the beginning must be free, for the end and the beginning are one. There can be self-knowledge and intelligence only when there is freedom at the very outset; and freedom is denied by the acceptance of authority.
在自由與接納權(quán)威之間，如何能夠達(dá)成折衷盛龄？如果存在這種折衷饰迹，那么那些自稱追尋自知與自由的人所付出的努力是不真誠的。我們似乎認(rèn)為讯嫂，自由是一個終極目標(biāo)蹦锋，為了獲得自由，我們必須首先屈從于各種壓制與威嚇之下欧芽。我們期待通過恪守定規(guī)而獲得自由，但手段難道不是與目的同樣重要嗎葛圃？難道不是手段塑造了目的嗎千扔？
為了擁有和平，我們必須運(yùn)用和平手段库正，因?yàn)槿绻侄问潜┝Φ那秩绾文苋〉煤推浇Y(jié)果呢？如果我們的目標(biāo)是自由褥符，則出發(fā)時就必須是自由的龙誊，因?yàn)榻Y(jié)果與開始是同一的。唯有發(fā)軔之初就擁有自由喷楣，我們才能擁有自知與智慧趟大。一旦我們接納了權(quán)威鹤树，自由就被桎梏了。
We worship authority in various forms: knowledge, success, power, and so on. We exert authority on the young, and at the same time we are afraid of superior authority. When man himself has no inward vision, outward power and position assume vast importance, and then the individual is more and more subject to authority and compulsion, he becomes the instrument of others. We can see this process going on around us: in moments of crisis, the democratic nations act like the totalitarian, forgetting their democracy and forcing man to conform.
If we can understand the compulsion behind our desire to dominate or to be dominated, then perhaps we can be free from the crippling effects of authority. We crave to be certain, to be right, to be successful, to know; and this desire for certainty, for permanence, builds up within ourselves the authority of personal experience, while outwardly it creates the authority of society, of the family, of religion, and so on. But merely to ignore authority, to shake off its outward symbols, is of very little significance.
我們崇拜各種形式的權(quán)威：知識逊朽、成功罕伯、權(quán)力，等等叽讳。我們對年青人施展權(quán)威追他，同時又恐懼更高的權(quán)威，當(dāng)一個人缺乏內(nèi)在洞察力岛蚤，則外在權(quán)力與地位對他就變得極其重要邑狸，然后他就會益發(fā)屈服于權(quán)威與強(qiáng)制，從而變成他人的工具涤妒。我們可以看到推溃，這種狀況在我們周圍時時發(fā)生著：在危機(jī)關(guān)頭，民主國家的行為如同集權(quán)者届腐，忘記了民主而強(qiáng)迫百姓當(dāng)順民铁坎。
如果我們能理解支配欲與被支配欲背后的強(qiáng)迫性沖動，或許我們就能從權(quán)威的摧殘效應(yīng)中獲得解脫犁苏。我們渴望確定硬萍、正確、成功围详、多知朴乖，這種對確定感、持久感的渴望助赞，在我們內(nèi)心構(gòu)建起個人經(jīng)驗(yàn)的權(quán)威买羞，并于外在建立起社會、家庭雹食、宗教等各種權(quán)威畜普。但僅僅無視權(quán)威，擺脫外在權(quán)威符號群叶，意義甚微吃挑。
To break away from one tradition and conform to another, to leave this leader and follow that, is but a superficial gesture. If we are to be aware of the whole process of authority, if we are to see the inwardness of it, if we are to understand and transcend the desire for certainty, then we must have extensive awareness and insight; we must be free, not at the end, but at the beginning.
The craving for certainty, for security, is one of the major activities of the self, and it is this compelling urge that has to be constantly watched, and not merely twisted or forced in another direction, or made to conform to a desired pattern. The self, the ‘me' and the ‘mine', is very strong in most of us; sleeping or waking, it is ever alert, always strengthening itself. But when there is an awareness of the self and a realization that all its activities, however subtle, must inevitably lead to conflict and pain, then the craving for certainty, for self-continuance, comes to an end.
One has to be constantly watchful for the self to reveal its ways and tricks; but when we begin to understand them, and to understand the implications of authority and all that is involved in our acceptance and denial of it, then we are already disentangling ourselves from authority.
（Education and the Significance of Life, chapter 3, "Intellect, Authority, and Intelligence."）
擺脫某種傳統(tǒng)轉(zhuǎn)而恪守另一個，告別這個領(lǐng)袖轉(zhuǎn)而追隨另一個街立，這不過是一種表面姿態(tài)舶衬。如果我們能覺悟權(quán)威感的整體過程，如果我們能看清權(quán)威感的內(nèi)核赎离，如果我們能理解并超越對確定感的渴求逛犹，那么我們必定將擁有更廣闊的覺知與洞見凌埂，我們必是自由的磅废，不僅是終極的自由，而是發(fā)軔之初的自由。
渴望確定感與安全感胳蛮，是“自我”的主要活動倒槐；這種強(qiáng)迫性沖動秉犹，需要我們時時觀察乐设，而不是扭曲或壓制這股沖動朝另一個方向發(fā)展，或者強(qiáng)制它恪守某種預(yù)期模式灸拍。多數(shù)人的自我做祝、我、我執(zhí)是非常強(qiáng)烈的鸡岗，無論睡夢或清醒混槐，它一直處于警覺中，不斷地強(qiáng)化自身轩性。但當(dāng)我們對“自我”產(chǎn)生了覺知声登，對“自我”的一切活動產(chǎn)生了覺悟，也不論何其細(xì)微揣苏，則必然引發(fā)沖突與痛苦悯嗓，進(jìn)而對確定感、自我延續(xù)感的渴望卸察，便壽終正寢了脯厨。
你必須時刻覺察，看清“自我”不斷展現(xiàn)出它的運(yùn)轉(zhuǎn)方式與花招兒坑质。當(dāng)我們開始理解“自我”合武，理解了權(quán)威的意義，以及我們接納或排斥權(quán)威過程中所有的相關(guān)事物涡扼，那么我們就已經(jīng)從權(quán)威的羈絆中脫身了稼跳。
（選自《教育與生活的意義》第三章《理智、權(quán)威與智慧》）
