We said in the last chapter that joy was something entirely different from pleasure, so let us find out what is involved in pleasure and whether it is at all possible to live in a world that does not contain pleasure but a tremendous sense of joy, of bliss.
上一章中我们说过喜悦（joy）完全不同于快乐（pleasure），所以，让我们一起弄明白，快乐中包含什么，以及到底可不可能生活在一个没有快乐、但是有大量的喜悦、极乐感觉的世界中.
We are all engaged in the pursuit of pleasure in some form or other - intellectual, sensuous or cultural pleasure, the pleasure of reforming, telling others what to do, of modifying the evils of society, of doing good - the pleasure of greater knowledge, greater physical satisfaction, greater experience, greater understanding of life, all the clever, cunning things of the mind - and the ultimate pleasure is, of course, to have God.
我们都忙于追求这种或那种形式的快乐 －－ 理智的、感觉的或文化的快乐、改革的快乐、告诉别人做什么、改变社会的邪恶、行善 －－ 更多知识、更大的身体满足、更多经验、对生活的更多理解、以及所有那些思想的聪明或狡猾的快乐 －－ 而终极快乐当然是拥有上帝了。
Pleasure is the structure of society. From childhood until death we are secretly, cunningly or obviously pursuing pleasure. So whatever our form of pleasure is, I think we should be very clear about it because it is going to guide and shape our lives. It is therefore important for each one of us to investigate closely, hesitantly and delicately this question of pleasure, for to find pleasure, and then nourish and sustain it, is a basic demand of life and without it existence becomes dull, stupid, lonely and meaningless.
快乐是社会的结构。从儿时直到死亡，我们都在偷偷地、狡猾地、或明目张胆地追求快乐。故我认为不管我们快乐的形式是什么，我们都应该非常清楚地了解它，因为，快乐的形式将引导和塑造我们的生活。因而，对我们每个人来说，密切地、犹豫地、谨慎地研究快乐的问题，就很重要了。因为要发现快乐、然后滋养和维持它，是生活的基本需求，而没有快乐，存在就变得无趣、愚蠢、寂寞和无意义。
You may ask why then should life not be guided by pleasure? For the very simple reason that pleasure must bring pain, frustration, sorrow and fear, and, out of fear, violence. If you want to live that way, live that way. Most of the world does, anyway, but if you want to be free from sorrow you must understand the whole structure of pleasure.
你可能会问，那为什么不应该让快乐引导生活呢？原因非常简单，快乐必然带来痛苦、沮丧、悲伤和恐惧，而恐惧会生出暴力。如果你想要过那种方式的生活，就让快乐引导生活吧。不管怎么说，这个世界的大部分都是这样的，但是，如果你想要免于悲伤影响，你必须理解快乐的整个结构。
To understand pleasure is not to deny it. We are not condemning it or saying it is right or wrong, but if we pursue it, let us do so with our eyes open, knowing that a mind that is all the time seeking pleasure must inevitably find its shadow, pain. They cannot be separated, although we run after pleasure and try to avoid pain.
理解快乐，不是要否定快乐。我们不是在谴责它或者说它好或不好，但是如果我们追求快乐，让我们睁大眼睛来追求，知道，无时无刻不在追求快乐的心智不可避免地会发现快乐的阴影，即痛苦。快乐与痛苦不可分割，尽管我们追逐快乐，并企图避免痛苦。
Now, why is the mind always demanding pleasure? Why is it that we do noble and ignoble things with the undercurrent of pleasure? Why is it we sacrifice and suffer on the thin thread of pleasure? What is pleasure and how does it come into being? I wonder if any of you have asked yourself these questions and followed the answers to the very end?
那么，心智为何总是需求快乐呢？为什么我们不论做高贵的事情还是卑贱的事情都要携带快乐的暗流呢？为什么我们在快乐的细线上牺牲和受苦呢？快乐是什么，又是怎么来的呢？我想知道你们是否有人问过自己这些问题，并且追寻到底了？
Pleasure comes into being through four stages - perception, sensation, contact and desire. I see a beautiful motor car, say; then I get a sensation, a reaction, from looking at it; then I touch it or imagine touching it, and then there is the desire to own and show myself off in it. Or I see a lovely cloud, or a mountain clear against the sky, or a leaf that has just come in springtime, or a deep valley full of loveliness and splendour, or a glorious sunset, or a beautiful face, intelligent, alive, not self-conscious and therefore no longer beautiful. I look at these things with intense delight and as I observe them there is no observer but only sheer beauty like love. For a moment I am absent with all my problems, anxieties and miseries - there is only that marvellous thing. I can look at it with joy and the next moment forget it, or else the mind steps in, and then the problem begins; my mind thinks over what it has seen and thinks how beautiful it was; I tell myself I should like to see it again many times. Thought begins to compare, judge, and say `l must have it again tomorrow'. The continuity of an experience that has given delight for a second is sustained by thought.
快乐的形成经历了四个阶段 －－ 观察、感受、接触、欲望（perception, sensation, contact and desire）。比如，我看到一辆漂亮的小汽车；然后经由看到，我产生了一种感受、一种反应；然后我触摸它，或者想象触摸着它，然后就有了拥有和坐进去炫耀的欲望。或者，我在空中清晰地看到一片可爱的云朵或大山，或者我看到春天的新叶、或美丽壮观的深谷、或光辉灿烂的落日、或美丽的脸庞、聪慧、有活力，我没有自我意识，因而（这些）不再美丽。我怀着强烈的愉悦（delight）看这些东西，而在我观察的时候，没有观察者，只有全然的美，就如同爱一般全然的美。这时，我所有的问题，焦虑、痛苦，都不存在了 －－ 只有眼前那非凡的事物。我能够心怀喜悦来看并且而下一刻忘掉它，否则思想就会进入，而问题就开始了；我的思想仔细思忖它所看到的，并且去想它有多么美丽；我告诉我自己我应该反复再看它好多次。思想开始了比较、判断，并且说“我必须明天再看到它”。那给了我们片刻愉悦的经历，被思维维持了其延续性。
It is the same with sexual desire or any other form of desire. There is nothing wrong with desire. To react is perfectly normal. If you stick a pin in me I shall react unless I am paralysed. But then thought steps in and chews over the delight and turns it into pleasure. Thought wants to repeat the experience, and the more you repeat, the more mechanical it becomes; the more you think about it, the more strength thought gives to pleasure. So thought creates and sustains pleasure through desire, and gives it continuity, and therefore the natural reaction of desire to any beautiful thing is perverted by thought. Thought turns it into a memory and memory is then nourished by thinking about it over and over again.
性欲以及其他形式的欲望同样如此。欲望本没有错。产生反应也是完全正常的。如果你用大头针刺我，我会立刻有反应，除非我瘫痪了。但当时思维进入了，并且深思这种愉悦，并将其转换成快乐。思维想要重复这种经验，而你重复得越多，它就变得越机械；你思考得越多，想快乐要求思考付出的努力就越多。故思考通过欲望创造和维持了快乐，并给予其延续性，因而，对任何美丽事物的欲望的自然反应被思维歪曲了。思考将其（欲望）转变成为记忆，而记忆（反过来）又被一次又一次的思考所培养。
Of course, memory has a place at a certain level. In everyday life we could not function at all without it. In its own field it must be efficient but there is a state of mind where it has very little place. A mind which is not crippled by memory has real freedom.
当然，记忆在特定的层面有其自身的地位。我们没有记忆就完全无法正常生活。在记忆应该存在的领域它必须是有效的，但是，存在一种心智状态，这种心智状态下记忆的地位有限。没有被记忆致残的心智有真正的自由。
Have you ever noticed that when you respond to something totally, with all your heart, there is very little memory? It is only when you do not respond to a challenge with your whole being that there is a conflict, a struggle, and this brings confusion and pleasure or pain. And the struggle breeds memory. That memory is added to all the time by other memories and it is those memories which respond. Anything that is the result of memory is old and therefore never free. There is no such thing as freedom of thought. It is sheer nonsense.
你曾经注意到过，当你完全、全身心地回应某物时，很少会产生记忆吗？唯有你没有完全、全身心地、用你的全部存在回应挑战的时候，就存在冲突、挣扎、它带来了疑惑、快乐或痛苦。而挣扎滋生了记忆。这种记忆被累积到一生其他的记忆上，正是这些记忆在进行回应。记忆产生的任何结果都是过时的，因而从不自由。没有“思想的自由”这种东西（思维之中没有自由）。所谓“思想的自由”是一派胡言。
Thought is never new, for thought is the response of memory, experience, knowledge. Thought, because it is old, makes this thing which you have looked at with delight and felt tremendously for the moment, old. From the old you derive pleasure, never from the new. There is no time in the new.
思想从来不是新的，因为思想是记忆、经验、知识的反应。思想，由于其陈旧性，使得你在眼前心怀愉悦（delight）地来看和感觉震撼的东西，也变得陈旧。从陈旧之中你获得了快乐，快乐从来不是从新的东西中获得的。在新的东西中，没有时间的存在。
So if you can look at all things without allowing pleasure to creep in - at a face, a bird, the colour of a sari, the beauty of a sheet of water shimmering in the sun, or anything that gives delight - if you can look at it without wanting the experience to be repeated, then there will be no pain, no fear, and therefore tremendous joy.
故若你能在看所有事物的同时不让快乐悄悄进来 －－ 不论是看脸庞，看鸟儿，看印度纱丽的颜色，看阳光下闪烁的水面，还是看任何让人愉悦的东西 －－ 如果你在看的同时能不想重复这种体验，那么，就不会有痛苦、恐惧，因而会有巨大的喜悦（joy）。
It is the struggle to repeat and perpetuate pleasure which turns it into pain. Watch it in yourself. The very demand for the repetition of pleasure brings about pain, because it is not the same, as it was yesterday. You struggle to achieve the same delight, not only to your aesthetic sense but the same inward quality of the mind, and you are hurt and disappointed because it is denied to you.
正是要使快乐再现和使快乐长存的努力，让快乐转变成了痛苦。在你自己身上看看这种情况。正是这种让快乐再现的需求，带来了痛苦，因为快乐是昨天的，已与今天不同。你努力来达到同样的愉悦，不仅仅要达到同样的审美感觉，还要达到同样的内在心智状态，所以你伤心失望了，因为它（同样的事物）拒绝给你（同样的感受和心智状态）。
Have you observed what happens to you when you are denied a little pleasure? When you don't get what you want you become anxious, envious, hateful. Have you noticed when you have been denied the pleasure of drinking or smoking or sex or whatever it is - have you noticed what battles you go through? And all that is a form of fear, isn't it? You are afraid of not getting what you want or of losing what you have. When some particular faith or ideology which you have held for years is shaken or torn away from you by logic or life, aren't you afraid of standing alone? That belief has for years given you satisfaction and pleasure, and when it is taken away you are left stranded, empty, and the fear remains until you find another form of pleasure, another belief.
你是否观察过，当你被拒绝给予一点点小快乐的时候，你身上发生了什么？当你没有得到你想要的东西的时候，你变得焦虑、嫉妒、憎恨。你注意到过，当你被拒绝给予抽烟、喝酒、性或任何什么东西的快乐的时候 －－ 你注意到过你（的内心）经历的是什么样的斗争吗？而所有这些，都是一种形式的恐惧，是不是？你害怕得不到你想要的，或是失去你拥有的。当你长年以来持有的某种特定的信念或理念，被逻辑或是生活所动摇或者撕碎，你难道不会害怕孤立无援吗？那种信念长年以来给了你满足和快乐，而当它被拿走的时候，你就会被陷于困境，空虚，而在你找到另一种形式的快乐、另一种信念之前，恐惧会一直存在。
It seems to me so simple and because it is so simple we refuse to see its simplicity. We like to complicate everything. When your wife turns away from you, aren't you jealous? Aren't you angry? Don't you hate the man who has attracted her? And what is all that but fear of losing something which has given you a great deal of pleasure, a companionship, a certain quality of assurance and the satisfaction of possession?
这对我而言如此简单，正因为如此简单，我们拒绝看到它的简单。我们喜欢使每一件事变得复杂。当你的妻子移情别恋，你难道不会妒忌吗？你难道不会愤怒吗？你难道不会恨那个勾引了她的男人吗？这一切（反应）不就是对失去那，曾给过你巨大快乐、陪伴、某种程度的保证和拥有某人的满足感的东西，的恐惧吗？
So if you understand that where there is a search for pleasure there must be pain, live that way if you want to, but don't just slip into it. If you want to end pleasure, though, which is to end pain, you must be totally attentive to the whole structure of pleasure - not cut it out as monks and sannyasis do, never looking at a woman because they think it is a sin and thereby destroying the vitality of their understanding - but seeing the whole meaning and significance of pleasure. Then you will have tremendous joy in life. You cannot think about joy. Joy is an immediate thing and by thinking about it, you turn it into pleasure. Living in the present is the instant perception of beauty and the great delight in it without seeking pleasure from it.
故若你理解了只要有对快乐的寻求，就必然会有痛苦，若你还想那样生活就那样生活吧，但不要只是陷入其中。可是，若你想结束快乐 －－ 这样就能结束痛苦 －－ 你必须完全地留意快乐的整个结构，不是像僧侣那样终止快乐，永远不再看一眼女人，因为他们认为那是罪过因而毁掉了他们理解的活力，而是看到快乐的全部内涵和意义。然后你就会在生活中拥有巨大的喜悦（joy）。你不能思考喜悦。喜悦是种当下的东西，而思考它，就会将它转变成快乐。活在当下，就是对当下的美和巨大愉悦的刹那间的感知（instant perception），而不从中寻找快乐。