THE ONLY REVOLUTION CALIFORNIA PART 1/《唯一的革命》 加利福尼亚 第一篇
THE ONLY REVOLUTION CALIFORNIA PART 1《唯一的革命》 加利福尼亚 第一篇
Meditation is not the mere experiencing of something beyond everyday thought and feeling nor is it the pursuit of visions and delights. An immature and squalid little mind can and does have visions of expanding consciousness, and experiences which it recognizes according to its own conditioning. This immaturity may be greatly capable of making itself successful in this world and achieving fame and notoriety. The gurus whom it follows are of the same quality and state. Meditation does not belong to such as these. It is not for the seeker, for the seeker finds what he wants, and the comfort he derives from it is the morality of his own fears.
冥想不仅仅是体验到某种超越每日思想和感情的东西，也不是对景象和快乐的追求。一个不成熟而污秽的头脑能够也确实拥有意识扩展的某些景象以及根据它自身的局限认出的经验。这种不成熟也许能够使它自己在这个世界上获取巨大的成功、赢得美名及昭著的臭名。它所追随的古鲁们具有同样的品质和状态。冥想不属于这些。它不是给追寻者的，因为追寻者会找到他想要的东西，他从中得到的慰藉是他自身恐惧的道德规范。
Do what he will, the man of belief and dogma cannot enter into the realm of meditation. To meditate, freedom is necessary. It is not meditation first and freedom afterwards; freedom - the total denial of social morality and values - is the first movement of meditation. It is not a public affair where many can join in and offer prayers. It stands alone, and is always beyond the borders of social conduct. For truth is not in the things of thought or in what thought has put together and calls truth. The complete negation of this whole structure of thought is the positive of meditation.
怀有信仰和教条的人，无论他做什么，都无法进入冥想的领域。要冥想，必须有自由。不是先有冥想然后再有自由；自由——对社会道德和价值观的全然否定——是冥想最初的活动。冥想不是很多人可以加入并提供祷文的一种公共事务。它单独存在，并始终超越社会行为的疆界之外。因为真理不在思想之中，也不在思想拼凑出来并称之为真理的那些事物中。对思想的这整个结构的彻底否定就是冥想正面的肯定。
The sea was very calm that morning; it was very blue, almost like a lake, and the sky was clear. Seagulls and pelicans were flying around the water's edge - the pelicans almost touching the water, with their heavy wings and slow flight. The sky was very blue and the hills beyond were sunburnt except for a few bushes. A red eagle came out of those hills flew over the gully and disappeared among the trees.
那天早上大海非常平静；海水很蓝，就像一面湖水，天空也很晴朗。海鸥和鹈鹕们正绕着水边飞翔——鹈鹕们低低地飞着，它们沉重的翅膀几乎触到了海水。天空蔚蓝，远处的群山除了几片灌木丛外都被阳光炙烤着。一只红鹰从群山那里飞出来，飞过溪谷消失在树林里。
The light in that part of the world had a quality of penetration and brilliance, without blinding the eye. There was the smell of sumac, orange and eucalyptus. It hadn't rained for many months and the earth was parched, dry, cracked. You saw deer in the hills occasionally, and once, wandering up the hill there was a bear, dusty and ill-kempt. Along that path rattlers often went by and occasionally you saw a horned toad. On the trail you hardly passed anybody. It was a dusty, rocky and utterly silent trail.
地球上那个区域的光有着一种穿透力和辉煌的品质，却不刺眼。空气里有漆树、橙树和桉树的味道。有好几个月没下过雨了，土地炎热、干燥，裂开了缝。在山里你偶尔能看到鹿，有一次漫步上山的时候，还碰到一头熊，满身灰尘，皮毛蓬乱。那条路上常常有响尾蛇爬过，有时候你还能看见浑身凸起的蟾蜍。那条小路上你几乎碰不到任何人。那是一条布满灰尘和石块的极其静谧的小路。
Just in front of you was a quail with its chicks. There must have been more than a dozen of them, motionless, pretending they didn't exist. The higher you climbed the wilder it became for there was no habitation at all there, for there was no water. There were also no birds, and hardly any trees. The sun was very strong; it bit into you.
就在你面前有一只带着一群幼雏的鹌鹑。那些小鹌鹑肯定有一打之多，一动不动，装作它们根本不存在的样子。你爬得越高，周围就宽阔，因为那里根本就没有人居住，因为那里没有水。那里也没有鸟，也几乎没有树。阳光非常强烈，穿透了你的肌肤。
At that high altitude, suddenly, very close to you was a rattler, shrilly rattling his tail, giving a warning. You jumped. There it was, the rattler with its triangular head, all coiled up with its rattles in the centre and its head pointed towards you. You were a few feet away from it and it couldn't strike you from that distance. You stared at it, and it stared back with its unblinking eyes. You watched it for some time, its fat suppleness, its danger; and there was no fear. Then, as you watched, it uncoiled its head and tail towards you and moved backwards away from you. As you moved towards it, again it coiled, with its tail in the middle, ready to strike. You played this game for some time until the snake got tired and you left it and came down to the sea.
在那么高的海拔，突然离你很近的地方有一条响尾蛇，高频地摇动着他的尾巴，发出了警告。你跳了起来。那条响尾蛇就在那儿，有着三角形的脑袋，整个身子盘了起来，尾巴在中央，头指向你。你离它有几英尺远，从那个距离它无法攻击你。你瞪视着它，它也不眨眼地回瞪着你。你看了它一会儿，看到它极度的柔软、它的危险；并没有恐惧。然后，当你看着的时候，它对你松开了头和尾巴，往远离你的方向后退。当你靠近它的时候，它又盘起来，尾巴在中央，准备好了进攻。这个游戏你玩了一会儿，直到那条蛇厌倦了，然后你离开它朝着海边走去。
It was a nice house and the windows opened on to the lawn. The house was white inside and well-proportioned. On cold nights there was a fire. It is lovely to watch a fire with its thousand flames and many shadows. There was no noise, except the sound of the restless sea.
这是所漂亮的房子，窗户朝着草地打开。房子里面是白色的，比例匀称。寒冷的夜里会生起炉火。看着炉火那千万条火焰和影子，是一件乐事。除了不眠不休的大海，没有任何声音。
There was a small group of two or three in that room, talking about things in general - modern youth, the cinema, and so on. Then one of them said: "May we ask a question?" And it seemed a pity to disturb the blue sea and the hills. "We want to ask what time means to you. We know more or less what the scientists say about it, and the science fiction writers. It seems to me that man has always been caught in this problem of time - the endless yesterdays and tomorrows. From the most remote periods to the present day, time has occupied man's mind. Philosophers have speculated about it, and religions have their own explanations. Can we talk about it?"
那个房间里有一小群人，只有两三个，正泛泛地谈着天——现代的年轻人和电影等等。然后其中一个说：“我们可以提问吗？”这样打扰蔚蓝的大海和群山，似乎是一种遗憾。“我们想问问时间对你来说意味着什么。我们或多或少地知道科学家们和科幻小说作家们是怎么说的。对我来说，人类似乎始终被困在时间这个问题中——无休止的昨天和明天。从最古老的时期到现代，时间一直占据着人类的头脑。哲学家们对此做出了猜测，各种宗教也有它们自己的解释。我们可以谈谈这个吗？”
Shall we go into this matter rather deeply, or do you merely want to touch upon it superficially and let it go at that? If we want to talk about it seriously we must forget what religions, philosophers and others have said - for really you can't trust any of them. One doesn't distrust them just out of callous indifference or out of arrogance, but one sees that in order to find out, all authorities must be set aside. If one is prepared for that, then perhaps we could go into this matter very simply.
我们是想相当深入地探讨这个问题，还是你只是想浅尝辄止？如果我们想要认真地探讨这点，我们必须忘掉各个宗教、哲学家和其他的人都说过什么——因为你真的不能相信他们中的任何人。不信任他们，并不是因为漠不关心或者傲慢，而是发现如果想要弄清楚，就必须抛开所有的权威。如果这点你准备好了，那么或许我们就能非常深入地探讨这个问题。
Is there - apart from the clock - time at all? We accept so many things; obedience has been so instilled into us that acceptance seems natural. But is there time at all, apart from the many yesterdays? Is time a continuity as yesterday, today and tomorrow, and is there time without yesterday? What gives to the thousand yesterdays a continuity?
除了钟表上的时间，到底有时间吗？我们接受了如此之多的事情；服从已经深深渗透进了我们内心，以至于接受显得很自然。但是除出许多个昨天外，到底存在时间吗？时间是昨天、今天和明天这样的延续吗，是否存在没有昨天的时间？是什么赋予了千万个昨天以延续性？
A cause brings its effect, and the effect in turn becomes the cause; there is no division between them, it is one movement. This movement we call time, and with this movement, in our eyes and in our hearts, we see everything. We see with the eyes of time, and translate the present in terms of the past; and this translation meets the tomorrow. This is the chain of time.
一个原因会带来它的结果，这结果回过来又会变成原因；它们之间没有分别，是同一个运动。我们把这运动称为时间，我们的眼睛和心通过这种运动来看待一切。我们用时间的双眼来看，按照过去来诠释现在；带着这诠释又去面对明天。这就是时间的链条。
Thought, caught in this process, asks the question: "What is time?" This very enquiry is of the machinery of time. So the enquiry has no meaning, for thought is time. The yesterday has produced thought and so thought divides space as yesterday, today and tomorrow. Or it says: "There is only the present", forgetting that the present itself is the outcome of yesterday.
思想受困于这个过程，提出一个问题：“时间是什么？”这询问本身就出于时间的机制。所以这询问没有意义，因为思想就是时间。昨天产生出思想，于是思想把空间划分为昨天、今天和明天。或者它说：“只有现在”，却忘了现在本身正是昨天的结果。
Our consciousness is made up of this chain of time, and within its borders we are asking: "What is time? And, if there is no time, what happens to yesterday?" Such questions are within the field of time, and there is no answer to a question put by thought about time.
我们的意识由这时间的链条构成，我们在它的疆界内问：“时间是什么？如果没有时间，那么昨天会怎么样？”这样的问题还在时间的领域内，而由思想提出的关于时间的问题是没有答案的。
Or is there no tomorrow and no yesterday, but only the now? This question is not put by thought. It is put when the structure and nature of time is seen - but with the eyes of thought.
抑或没有明天也没有昨天，而只有现在？这个问题不是思想提出的。它是在时间的结构和本质被看到时提出的——但是带着思想的眼睛。
Is there actually tomorrow? Of course there is if I have to catch a train; but inwardly, is there the tomorrow of pain and pleasure, or of achievement? Or is there only the now, which is not related to yesterday? Time has a stop only when thought has a stop. It is at the moment of stopping that the now is. This now is not an idea, it is an actual fact, but only when the whole mechanism of thought has come to an end. The feeling of now is entirely different from the word, which is of time. So do not let us be caught in the words yesterday, today and tomorrow. The realization of the now exists only in freedom, and freedom is not the cultivation of thought.
真的有明天吗？当然有了，如果我必须赶火车的话；但是内心里，有痛苦和快乐或者成就的明天吗？抑或只有与昨天无关的现在？思想停下来时，时间才能停下来。正是在停下来的那一刻，才有现在。这现在不是个想法，而是个真切的事实，但是只有当思想的整个机制终结时才会出现。对现在的感觉与来自时间的这个词，完全不同。所以我们不要受困于昨天、今天和明天这些词。对现在的领会只存在于自由中，而自由不是思想培植的产物。
Then the question arises: "What is the action of the now?" We only know action which is of time and memory and the interval between yesterday and the present. In this interval or space all the confusion and the conflict begin. What we are really asking is: If there is no interval at all, what is action? The conscious mind might say: "I did something spontaneously", but actually this is not so; there is no such thing as spontaneity because the mind is conditioned. The actual is the only fact; the actual is the now, and, unable to meet it, thought builds images about it. The interval between the image and what is, is the misery which thought has created.
于是这个问题就出现了：“现在的行动是什么？”我们只知道基于时间、记忆和昨天与现在之间的空隙的行动。在这空隙或空间中，所有的困惑和冲突就都开始了。我们实际上问的是：如果根本没有空隙，那么行动是什么？有意识的心智也许会说：“我自发地做事情”，但实际上不是这么回事；没有自发性这回事，因为心智是局限的。实际如何是唯一的事实；实际如何就是现在，而因为无法面对现在，思想就为之建造了意象。意象与现状之间的空隙就是思想制造出的痛苦。
To see what is without yesterday, is the now. The now is the silence of yesterday.
不带着昨天看到现状，就是现在。现在就是昨天的安歇。
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