给学校的信，1979年7月15日 - 自我中心
思想是我们所有苦难和丑陋的根源It is the concern of these schools to bring about a new generation of human beings who are free from self-centred action. No other educational centres are concerned with this and it is our responsibility, as educators, to bring about a mind that has no conflict within itself and end the struggle and conflict in the world about us. Can the mind, which is a complex structure and movement, free itself from the network it has woven? Every intelligent human being asks whether it is possible to end the conflict between man and man. Some have gone into it very deeply, intellectually: others, seeing the hopelessness of it, become bitter, cynical, or look to some outside agency to deliver them from their own chaos and misery. When we ask whether the mind can free itself from the prison it has created, it is not an intellectual or rhetorical question. It is asked in all seriousness; it is a challenge to which you have to respond not at your convenience or comfort, but according to the depth of that challenge. It cannot be postponed.
这些学校关心的是造就新一代人，让他们从自我中心的活动中解脱出来。没有其它的教育机构在关心这件事。作为教育者，我们的责任是培养一颗自身没有冲突的心，并终止我们周围世界的斗争和冲突。
心灵，这个复杂的结构和运动，能摆脱它自己编织的罗网吗？每一个有智慧的人都会问，有没有可能终止人与人之间的冲突？一些人在理智上非常深入地研究了这个问题；另一些人在看到它的无望后，变得愤世嫉俗，或者指望某个外在的东西将他们从自身的混乱和痛苦中解救出来。当我们问“这颗心能否将它从自己制造的监狱中解放出来”的时候，它并不是一个智力上的问题，或辩论性的问题。它是被非常严肃地提出的，是一个你必须回应的挑战，不是出于你的方便或舒适，而是根据那个挑战的深度。它是不能拖延的。
A challenge is not asking whether it is possible or not, whether the mind is capable of freeing itself: the challenge, if it is worth anything at all, is immediate and intense. To respond to it you must have that quality of intensity and immediacy - the feeling of it. When there is this intense approach, then the question has great implications. The challenge is demanding the highest excellence from you, not just intellectually but with every faculty of your being. This challenge is not outside you. Please do not externalize it,which is to make a concept of it. You are demanding of yourself the totality of all your energy.
That very demand wipes away all control, all contradiction and any opposition within yourself. It implies a total integrity, complete harmony. This is the essence of not being selfish.
挑战不是要问可不可能，这颗心能不能解放自己。这个挑战，如果是有任何价值的，就会是紧迫而强烈的。要回应它，你必须拥有那种强烈而直接的品质，那种感受。当你以这种强烈的方式对待这个问题，它就会显示出巨大的含义。这个挑战需要你最卓越的品质，不仅是智力上的，而是来自于你生命的每一部分。这个挑战不是在你之外。请不要将它外在化，那是在赋予它一个概念。你是在要求自己全部的能量。正是那个要求清除了所有的控制，所有的矛盾，和任何内心的反对。它意味着全然的健全，完全的和谐。这是不自私的本质。
The mind with its emotional responses, with all the things that thought has put together, is our consciousness. This consciousness, with its content, is the consciousness of every human being, modified, not entirely similar, different in its nuances and subtleties, but basically the roots of its existence are common to all of us. Scientists and psychologists are examining this consciousness and the gurus are playing with it for their own ends. The serious ones are examining consciousness as a concept, as a laboratory process - the responses of the brain, alpha waves and so on - as something outside themselves. But we are not concerned with the theories, concepts, ideas about consciousness; we are concerned with its activity in our daily life. In the understanding of these activities, the daily responses, the conflicts, we will have an insight into the nature and structure of our own consciousness. As we pointed out, the basic reality of this consciousness is common to us all. It is not your particular consciousness or mine. We have inherited it and we are modifying it, changing it here and there, but its basic movement is common to all mankind.
心灵和它的情绪反应，以及所有思想制造的东西，就是我们的意识。这个意识及其内容也是世界上每一个人的意识。它在每个人身上都被修正过，并不是完全相同，在微妙和精细的地方是不一样的。但是根本上，它存在的基础是所有人共有的。科学家和心理学家在考察这个意识，古鲁们则出于自己的目的玩弄它。严肃的人们将它作为一个概念，作为一种实验室的工作。他们在检查大脑的反应，阿尔法波等等，把它作为自身之外的某种东西。
但是我们不关心关于意识的理论、概念和观念，我们关心的是它在我们日常生活中的活动。通过理解这些活动、日常反应和冲突，我们将对自身意识的本质和结构有一种洞见。就像我们指出的，这个意识的基本事实对我们所有人来说是共同的。它不是你的或我的特别的意识。我们通过继承获得了它，并且不断在各处修正和改变它，但是它的基本活动是全人类共同的。
This consciousness is our mind with all its intricacies of thought - the emotions, the sensory responses, the accumulated knowledge, the suffering, the pain, the anxiety, the violence. All that is our consciousness. The brain is ancient and it is conditioned by centuries of evolution, by every kind of experience, by recent accumulations of increased knowledge. All this is consciousness in action in every moment of our life - the relationship between humans with all the pleasures, pains, confusion of contradictory senses and the gratification of desire with its pain. This is the movement of our life. We are asking, and this must be met as a challenge, whether this ancient movement can ever come to an end? - for this has become a mechanical activity, a traditional way of life. In the ending there is a beginning and then only is there neither ending nor beginning.
这个意识就是我们的心灵，以及它所有错综复杂的思想、情感、感官反应、累积的知识、苦恼、伤痛、焦虑和暴力。所有这些都是我们的意识。头脑是非常古老的，它被许多世纪的进化所局限，被每一种经验局限，被新近积累的知识进一步加强。所有这些都是意识在我们生活中每时每刻的运作。它是人和所有的快乐、痛苦、对相互矛盾的感受的困惑，以及对欲望及其痛苦的满足之间的关系。这是我们生活的运动。我们要问的是，而这必须当作一个挑战来面对，这个古老的运动到底能不能终止。因为它已经变成了一种机械的活动，一种习惯的生活方式。在结束中就会有一个开始，只有此时才是无始无终的。
Consciousness appears to be a very complex affair but actually it is very simple. Thought has put together all the content of our consciousness - its security, its uncertainty, its hopes and fears, the depression and elation, the ideal, the illusion. Once this is grasped - that thought is responsible for the whole content of our consciousness - then the inevitable question arises - whether thought can be stopped? Many attempts have been made, religious and mechanical, to end thought. The very demand for the ending of thought is part of the movement of thought. The very search for super consciousness is still the measure of thought. The gods, the rituals, all the emotional illusion of churches, temples and mosques with their marvellous architecture, is still the movement of thought. God is put in heaven by thought.
Thought has not made nature. It is real. The chair is also real, and it is made by thought; all the things technology has brought about are real.
Illusions are that which avoid the actual (that which is taking place now) but illusions become real because we live by them.
The dog is not made by thought, but what we wish the dog to be is the movement of thought. Thought is measure. Thought is time. The whole of this is our consciousness. The mind, the brain, the senses are part of it. We are asking can this movement come to an end?
意识似乎是一件非常复杂的事情，但实际上它也很简单。思想制造了我们意识的所有内容，它的安全感，它的不确定，它的希望和恐惧，忧伤和得意，理想，幻觉。思想要为我们意识的全部内容负责，一旦理解到这点，那么必然会产生的问题就是，思想是否能够停止。为了停止思想，人们曾经做过许多尝试，宗教的和机械的。终止思想这个要求本身正是思想活动的一部分。对超意识的寻求仍然是思想的度量。教堂、庙宇和清真寺里的神祗、仪式、所有的情感幻象，以及那些宏伟的建筑，都仍然是思想的活动。上帝也是被思想放置在天堂里的。思想没有创造自然，自然是真实的。椅子也是真实的，它是思想创造的；所有科技带来的东西都是真实的。幻觉是在逃避真实，即现在正在发生的事，但是幻觉变成了真实，因为我们依靠它们来生活。狗不是思想创造的，但是我们对狗的期望是思想的活动。思想是度量。思想是时间。这一切就是我们的意识。心灵、头脑、感官都是它的一部分。我们在问这个运动能不能终止。
Thought is the root of all our sorrow, all our ugliness. What we are asking for is the ending of these - the things that thought has put together - not the ending of thought itself but the ending of our anxiety, grief, pain, power, violence. With the ending of these, thought finds its rightful, limited place - the everyday knowledge and and memory one must have. When the contents of consciousness which have been put together by thought are no longer active, then there is vast space and so the release of immense energy which was limited by consciousness. Love is beyond this consciousness.
思想是我们所有苦难与丑陋的根源。我们要求的是终止这些思想制造的东西，不是终止思想本身，而是终止我们的焦虑、悲伤、痛苦、权力、暴力。随着这些的终止，思想会发现自身合理的、有限的位置，即一个人必须拥有的常识和记忆。当意识的内容——也就是思想制造的东西——不再活跃，那么就有了广阔的空间，被意识限制的巨大能量就得到了释放。爱是超越于这个意识之外的。
绿草园翻译工作室
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