Fear, pleasure, sorrow, thought and violence are all interrelated. Most of us take pleasure in violence, in disliking somebody, hating a particular race or group of people, having antagonistic feelings towards others. But in a state of mind in which all violence has come to an end there is a joy which is very different from the pleasure of violence with its conflicts, hatreds and fears.
恐惧、快乐、悲伤、想法、暴力全都是相关联的。我们大多数人在暴力、讨厌某人、恨某个特定的种族或者团体、对他人的敌对感受中寻求快乐。但是在一个所有暴力都已终结的心智状态中，存在一种愉悦（joy），这种愉悦与暴力中的快乐是非常不一样的，后者充斥着冲突、仇恨、恐惧。
Can we go to the very root of violence and be free from it? Otherwise we shall live everlastingly in battle with each other. If that is the way you want to live - and apparently most people do - then carry on; if you say, `Well, I'm sorry, violence can never end', then you and I have no means of communication, you have blocked yourself; but if you say there might be a different way of living, then we shall be able to communicate with each other.
我们能够深入暴力的最终根源并不受暴力影响吗？否则，我们将永远生活在与他人的战斗中。如果你想要暴力的生活方式 －－ 很显然大多数人想要 －－ 那么就继续吧；如果你说，“啊，很遗憾，暴力永远不能终止”，那么你和我就没有办法交流了，你已经限制了你自己；但是如果你说，可能有一种不同的生活方式，那么我们就能够继续彼此交流。
So let us consider together, those of us who can communicate, whether it is at all possible totally to end every form of violence in ourselves and still live in this monstrously brutal world. I think it is possible. I don't want to have a breath of hate, jealousy, anxiety or fear in me. I want to live completely at peace. Which doesn't mean that I want to die. I want to live on this marvellous earth, so full, so rich, so beautiful. I want to look at the trees, flowers, rivers, meadows, women, boys and girls, and at the same time live completely at peace with myself and with the world. What can I do?
故那些可以交流的人，让我们一起考虑，我们是否完全可能终结我们内心中的每一种形式的暴力，仍然活在这个野兽般凶残的世界中。我认为是可能的。我不愿意我内心中存有一丝仇恨、嫉妒、焦虑或恐惧。我想要完全生活在平静中。这不意味着我想去死。我想要活在这个非凡的地球上，如此美满、如此富饶、如此美丽的地球。我想要看树、花、河流、草地、女人、男孩和女孩，而同时完全活在平静中，跟我自己一起，跟世界一起。我能做什么？
If we know how to look at violence, not only outwardly in society - the wars, the riots, the national antagonisms and class conflicts - but also in ourselves, then perhaps we shall be able to go beyond it.
如果我们知道怎样看暴力，不仅仅是看外在的社会上的暴力 －－ 战争、暴乱、国家对立和阶级冲突 －－ 而且看我们自身的暴力，然后，也许我们就能够超越它。
Here is a very complex problem. For centuries upon centuries man has been violent; religions have tried to tame him throughout the world and none of them have succeeded. So if we are going into the question we must, it seems to me, be at least very serious about it because it will lead us into quite a different domain, but if we want merely to play with the problem for intellectual entertainment we shall not get very far.
这是个非常复杂的问题。多少个世纪以来，人们一直暴力；纵观世界，宗教都曾经尝试驯服人，而没有一个成功的。故如果我们想要深入这个问题，我们必须，窃以为，至少要非常认真地对待它，因为这个问题会引导我们进入一个非常不同的领域，但是如果我们仅仅想将这个问题作为智力的娱乐，我们可能不会走出很远。
You may feel that you yourself are very serious about the problem but that as long as so many other people in the world are not serious and are not prepared to do anything about it, what is the good of your doing anything? I don't care whether they take it seriously or not. I take it seriously, that is enough. I am not my brother's keeper. I myself, as a human being, feel very strongly about this question of violence and I will see to it that in myself I am not violent - but I cannot tell you or anybody else, `Don't be violent.' It has no meaning - unless you yourself want it. So if you yourself really want to understand this problem of violence let us continue on our journey of exploration together.
你可能觉得，你自己非常认真地对待这个问题，但是只要世界上那么多其他人都不认真对待这个问题，也不准备做任何事，那么你做的又有什么用？我不关心他们是否认真对待。我自己认真对待，就够了。我不是我兄弟的监护人。我自己，作为一个人类，非常强烈地感觉到这个暴力的问题，我要看到我自己的内心不是暴力的 －－ 但是我不能对你或者任何其他人说，“不要暴力”。那没有意义 －－ 除非你自己想要不暴力。故若你自己真的想要理解这个暴力的问题，让我们一起继续我们的探索旅程。
Is this problem of violence out there or here? Do you want to solve the problem in the outside world or are you questioning violence itself as it is in you? If you are free of violence in yourself the question is, `How am I to live in a world full of violence, acquisitiveness, greed, envy, brutality? Will I not be destroyed?' That is the inevitable question which is invariably asked. When you ask such a question it seems to me you are not actually living peacefully. If you live peacefully you will have no problem at all. You may be imprisoned because you refuse to join the army or shot because you refuse to fight - but that is not a problem; you will be shot. it is extraordinarily important to understand this.
暴力的问题是外在的还是内在的？你想要解决外部世界的问题，还是在质疑你自身的暴力现状？如果你从内在的暴力问题中解脱出来，问题就变成了，“我如何生活在一个充满暴力、占有、贪婪、嫉妒、凶残的世界中？我不会被毁灭吗？”这是个不可避免的问题，也一直有人在问。当你问这样的问题的时候，我认为你实际上没有在和平地生活着。如果你和平地生活的话就不会有问题了。你可能会因为拒绝参军而被监禁或拒绝打仗而被枪毙 －－ 但是那不是问题；然后你被枪毙了。理解这一点很重要。
We are trying to understand violence as a fact, not as an idea, as a fact which exists in the human being, and the human being is myself. And to go into the problem I must be completely vulnerable, open, to it. I must expose myself to myself - not necessarily expose myself to you because you may not be interested - but I must be in a state of mind that demands to see this thing right to the end and at no point stops and says I will go no further.
我们在尝试理解暴力这个事实，而不是暴力这个想法，理解的是存在于人类身上的暴力这个事实，而人类就是我自己。而要深入这个问题，我必须对其完全地敏感、开放。我必须将自己暴露给自己 －－ 不必将自己暴露给别人，因为别人可能不感兴趣 －－ 而是必须在一种这样的心智状态中：需要看到这件事真真正正地结束，而不中途停止说我不再继续了。
Now it must be obvious to me that I am a violent human being. I have experienced violence in anger, violence in my sexual demands, violence in hatred, creating enmity, violence in jealousy and so on - I have experienced it, I have known it, and I say to myself, `I want to understand this whole problem not just one fragment of it expressed in war, but this aggression in man which also exists in the animals and of which I am a part.'
现在这件事对我来说一定很显然了：我是个暴力的人类。我在愤怒中暴力，在性需求中暴力，在仇恨、制造敌意时暴力，在妒忌中暴力，等等 －－ 我经历了暴力，我了解了暴力，而且我对自己说，“我想要理解这整个的问题而不仅仅是它表现在战争上的那一个片段，而是人身上的这种攻击性，这种攻击型也存在于动物身上，我也是其中的一部分。”
Violence is not merely killing another. It is violence when we use a sharp word, when we make a gesture to brush away a person, when we obey because there is fear. So violence isn't merely organized butchery in the name of God, in the name of society or country. Violence is much more subtle, much deeper, and we are inquiring into the very depths of violence.
暴力不仅仅是杀人。我们使用尖刻的言辞，我们用手势扫开他人，我们由于恐惧而顺从的时候，都是暴力。所以暴力不仅仅是以上帝的名义、以社会或国家的名义进行有组织的屠杀。暴力比那些要微妙得多、深刻得多，而我们正是在研究暴力的最深处。
When you call yourself an Indian or a Muslim or a Christian or a European, or anything else, you are being violent. Do you see why it is violent? Because you are separating yourself from the rest of mankind. When you separate yourself by belief, by nationality, by tradition, it breeds violence. So a man who is seeking to understand violence does not belong to any country, to any religion, to any political party or partial system; he is concerned with the total understanding of mankind.
当你把自己称作印度人或穆斯林或基督徒或欧洲人，或不管是什么，你都是（在实施）暴力。你看到了为什么这是暴力的了吗？因为你在将你自己从其他人类中分离出来。当你通过信仰、国籍、传统将你自己分离出来的时候，这就滋生了暴力。故在寻求理解暴力的人不属于任何国家、任何宗教信仰、任何政治团体或（类似的）划分系统；他关心的是对全体人类的理解。
Now there are two primary schools of thought with regard to violence, one which says, Violence is innate in man' and the other which says, Violence is the result of the social and cultural heritage in which man lives.' We are not concerned with which school we belong to - it is of no importance. What is important is the fact that we are violent, not the reason for it.
那么关于暴力，有两个基本的思想派别，一派说，“暴力是人类与生俱来的”，而另一派说，“暴力是人类生存的社会和文化传承的结果”。我们不关心我们属于哪个派别 －－ 这不重要。重要的是我们暴力的事实，而不是暴力的原因。
One of the most common expressions of violence is anger. When my wife or sister is attacked I say I am righteously angry; when my country is attacked, my ideas, my principles, my way of life, I am righteously angry. I am also angry when my habits are attacked or my petty little opinions. When you tread on my toes or insult me I get angry, or if you run away with my wife and I get jealous, that jealousy is called righteous because she is my property. And all this anger is morally justified. But to kill for my country is also justified. So when we are talking about anger, which is a part of violence, do we look at anger in terms of righteous and unrighteous anger according to our own inclinations and environmental drive, or do we see only anger? Is there righteous anger ever? Or is there only anger? There is no good influence or bad influence, only influence, but when you are influenced by something which doesn't suit me I call it an evil influence.
暴力的一个最常见的表现就是愤怒。当我的妻子或姐妹被攻击了，我就说我的愤怒很正义（righteously angry）；当我的国家、我的想法、我的原则、我的生活方式被攻击了，我也可以很理所当然地愤怒（righteously angry）。当我的习惯被攻击了或者我的琐碎的小的观念被攻击了，我也很愤怒。当你踩了我的脚趾或者侮辱了我，我就愤怒了，或者如果你和我的妻子私奔了，我妒忌，这种妒忌被称为正义（righteous）因为她是我的财产。所有这些愤怒都是合乎道德的（morally justified）。但是为了我的国家杀人也一样是正义的。故当我们讨论愤怒的时候 －－ 愤怒是暴力的一部分 －－ 我们是看到了根据我们的倾向和环境动机（而产生）的正义或非正义的形式的愤怒，还是只是看到了愤怒？真的有正义的愤怒吗？还是只有愤怒？“影响”没有好的和坏的之分，只有影响，但是当你被某种东西影响了，但是这不适合我，我就称其为“坏”的影响。
The moment you protect your family, your country, a bit of coloured rag called a flag, a belief, an idea, a dogma, the thing that you demand or that you hold, that very protection indicates anger. So can you look at anger without any explanation or justification, without saying, I must protect my goods', or I was right to be angry', or `How stupid of me to be angry'? Can you look at anger as if it were something by itself? Can you look at it completely objectively, which means neither defending it nor condemning it? Can you?
在你保护你的家庭、你的国家、一块被称为国旗的染了颜色的破布、一种信仰、一个想法、一个教条、你需要的或拥有的东西的那一瞬间，正是这种保护意味着愤怒。故你能看着愤怒而不加诠释和辩解吗，不说“我必须要保护我的东西”，或者“我愤怒是对的”，或者“我这样愤怒多愚蠢”吗？你能看着愤怒，就好像它是单独存在的吗？你能完全客观地看着它，意味着既不防卫（defending）它也不谴责它吗？你能吗？
Can I look at you if I am antagonistic to you or if I am thinking what a marvellous person you are? I can see you only when I look at you with a certain care in which neither of these things is involved. Now, can I look at anger in the same way, which means that I am vulnerable to the problem, I do not resist it, I am watching this extraordinary phenomenon without any reaction to it?
如果我在跟你敌对，或者，如果我认为你是个非凡的人，那我还能看到你吗？只有当我小心不要让这两种想法产生的时候，我才能够看到你。现在，我能用同样的方式看愤怒吗，这意味着我容许这个问题，不抗拒它，我在对它不做任何反应（reaction）地看着这个非凡的现象？
It is very difficult to look at anger dispassionately because it is a part of me, but that is what I am trying to do. Here I am, a violent human being, whether I am black, brown, white or purple. I am not concerned with whether I have inherited this violence or whether society has produced it in me; all I am concerned with is whether it is at all possible to be free from it. To be free from violence means everything to me. It is more important to me than sex, food, position, for this thing is corrupting me. It is destroying me and destroying the world, and I want to understand it, I want to be beyond it. I feel responsible for all this anger and violence in the world. I feel responsible - it isn't just a lot of words - and I say to myself, `I can do something only if I am beyond anger myself, beyond violence, beyond nationality'. And this feeling I have that I must understand the violence in myself brings tremendous vitality and passion to find out.
冷静地看愤怒非常难，因为愤怒是我的一部分，但那就是我在尝试做的。我就在这里，一个暴力的人类，不管我的肤色是黑的、棕的、白的或紫的。我不关心这暴力是否是我继承来的，或者是否是社会造成在我身上的；我关心的只是到底是否有可能不受暴力影响。对我来说，不受暴力影响就意味着一切。对我来说这比性、食物、地位重要多了，因为这些东西在腐化我。这些东西在毁灭我也在毁灭世界，而我想要理解并超越它们。我对世界上的所有愤怒和暴力感觉到责任。我感觉到责任 －－ 这不仅仅是一套说法 －－ 我还对自己说，“我只有在我自己超越了愤怒、超越了暴力、超越了国籍之后，我才能做事情”。而我具有的这种我必须理解自身暴力的感觉，给了我巨大的活力和热情来探求。
But to be beyond violence I cannot suppress it, I cannot deny it, I cannot say, Well, it is a part of me and that's that', or I don't want it'. I have to look at it, I have to study it, I must become very intimate with it and I cannot become intimate with it if I condemn it or justify it. We do condemn it, though; we do justify it. Therefore I am saying, stop for the time being condemning it or justifying it.
但是要超越暴力，我不能压抑它，不能否定它，我不能说，“好吧，这是我的一部分，就是这样”，或者，“我不想要它”。我得看着它，我得研究它，我得与之亲近，若是我谴责它或者为之辩解，那么我就不能与之亲近了。尽管如此，我们确实在谴责，我们确实在为之辩解。因而，我说，暂时停止对它的谴责和辩解吧。
Now, if you want to stop violence, if you want to stop wars, how much vitality, how much of yourself, do you give to it? Isn't it important to you that your children are killed, that your sons go into the army where they are bullied and butchered? Don't you care? My God, if that doesn't interest you, what does? Guarding your money? Having a good time? Taking drugs? Don't you see that this violence in yourself is destroying your children? Or do you see it only as some abstraction?
现在，如果你想要体制暴力，如果你想要停止战争，你会为之付出多少活力，奉献多少自己？难道你的孩子被（战争）杀害，你的儿子参了军在那里受恐吓遭屠杀对你来说还不重要吗？难道你还不关心吗？上帝啊，如果这都不能引起你兴趣，那什么能啊？守护你的钱财？寻欢作乐？吸毒？你难道看不到你自身的这种暴力正在毁灭你的孩子吗？还是，你只是把这些只当做某种抽象（的概念）？
All right then, if you are interested, attend with all your heart and mind to find out. Don't just sit back and say, Well, tell us all about it'. I point out to you that you cannot look at anger nor at violence with eyes that condemn or justify and that if this violence is not a burning problem to you, you cannot put those two things away. So first you have to learn; you have to learn how to look at anger, how to look at your husband, your wife, your children; you have to listen to the politician, you have to learn why you are not objective, why you condemn or justify. You have to learn that you condemn and justify because it is part of the social structure you live in, your conditioning as a German or an Indian or a Negro or an American or whatever you happen to have been born, with all the dulling of the mind that this conditioning results in. To learn, to discover, something fundamental you must have the capacity to go deeply. If you have a blunt instrument, a dull instrument, you cannot go deeply. So what we are doing is sharpening the instrument, which is the mind - the mind which has been made dull by all this justifying and condemning. You can penetrate deeply only if your mind is as sharp as a needle and as strong as a diamond. It is no good just sitting back and asking, How am I to get such a mind?' You have to want it as you want your next meal, and to have it you must see that what makes your mind dull and stupid is this sense of invulnerability which has built walls round itself and which is part of this condemnation and justification. If the mind can be rid of that, then you can look, study, penetrate, and perhaps come to a state that is totally aware of the whole problem.
如果你感兴趣，那么好，将你的全心全意都放在探究上。不要坐在一边，然后说，“好吧，把相关的都告诉我们吧。”我告诉（过）你，带着谴责或辩解你无法用眼睛看到恐惧或暴力，还有，要是暴力对你来说不是个迫在眉睫的问题，你就丢不掉谴责和辩解。故首先你得了解；你得了解怎样看愤怒，怎样看你丈夫、你妻子、你孩子；你得听听政客（的说辞），你得了解你为什么不客观，为什么谴责或辩解。你得了解你谴责和辩解是因为，谴责、辩解是你所生存于其中的社会结构的一部分，不管你偶然成为了德国人或印度人或黑人或美国人，不管是什么人，你受了限制，这种受限造成了心智的迟钝。要从根本上了解、发现某些东西，你必须有能力深入下去。如果你的工具钝了、迟钝了，你就不能深入了。故我们在做的就是，磨快我们的工具，即心智 －－ 那个被那些谴责和辩解弄迟钝了的心智。只有当你的心智像针一样尖锐，像钻石一样坚硬（strong，强大），你才能看得透彻。仅仅坐在一边问，“我怎么才能有这样的心智呢？”是没有用的。你得想要它，就像你想要下一顿饭一样，而要拥有这样的心智，你必须看到，让你的心智迟钝和愚蠢的东西，就是这种坚不可摧（invulnerability）的感觉，这种感觉在它自身周围树立了围墙，这围墙就是这种谴责和辩解的一部分。如果心智能够摆脱这感觉，那么，你就能看、研究、看透，也许就会到达一种完整地觉察整体问题的状态。
So let us come back to the central issue - is it possible to eradicate violence in ourselves? It is a form of violence to say, `You haven't changed, why haven't you?' I am not doing that. It doesn't mean a thing to me to convince you of anything. It is your life, not my life. The way you live is your affair. I am asking whether it is possible for a human being living psychologically in any society to clear violence from himself inwardly? If it is, the very process will produce a different way of living in this world.
故让我们回到核心问题 －－ 是否可能根除我们自身的暴力？说“你还没有改变，你为什么还不改变？”也是一种暴力，我不是在这样做。使你相信任何事情对我来说都没有意义。这是你的生活，不是我的生活。你生活的方式是你个人的事情。我在问，心理层面生活在任何社会中的人类，是否有可能清除自身内在的暴力？如果有可能，这个清除的过程，就会为世界制造一种不同的生活方式。
Most of us have accepted violence as a way of life. Two dreadful wars have taught us nothing except to build more and more barriers between human beings that is, between you and me. But for those of us who want to be rid of violence, how is it to be done? I do not think anything is going to be achieved through analysis, either by ourselves or by a professional. We might be able to modify ourselves slightly, live a little more quietly with a little more affection, but in itself it will not give total perception. But I must know how to analyse which means that in the process of analysis my mind becomes extraordinarily sharp, and it is that quality of sharpness, of attention, of seriousness, which will give total perception. One hasn't the eyes to see the whole thing at a glance; this clarity of the eye is possible only if one can see the details, then jump. Some of us, in order to rid ourselves of violence, have used a concept, an ideal, called non-violence, and we think by having an ideal of the opposite to violence, non-violence, we can get rid of the fact, the actual - but we cannot. We have had ideals without number, all the sacred books are full of them, yet we are still violent - so why not deal with violence itself and forget the word altogether?
我们大多数人接受了暴力成为我们的生活方式。两次可怕的战争，没有给我们任何教训，相反却在人与人、你与我之间构建了更多的壁垒。但是我们中那些想要摆脱暴力的人，要怎样做呢？我不认为通过分析能够完成任何东西，不管是我们自己的分析，还是专家的分析。我们可能能轻微地修正我们自己，多一点点感情，过稍微安静点的生活，但是这本身不会带来完整的洞察（perception）。但我必须知道如何分析，意味着在分析的过程中，我的心智变得格外敏锐，正是这种敏锐的品质，注意的品质、认真的品质，带来完整的洞察。人没法一眼洞悉全部；只有当人能看到细节的时候，才有清晰的眼睛，然后才有飞跃（才能洞悉全部）。我们中的一些人，为了让自己摆脱暴力，使用所谓的非暴力的观念、理想，我们认为，通过抱有与暴力相反的理想，一种非暴力的理想，我们就能摆脱事实、现实 －－ 但是我们摆脱不掉。我们有过无数的理想，所有的圣贤书都充斥着理想，而我们仍然暴力 －－ 故为什么不忘掉所有这些语言，直接对付暴力本身呢？
If you want to understand the actual you must give your whole attention, all your energy, to it. That attention and energy are distracted when you create a fictitious, ideal world. So can you completely banish the ideal? The man who is really serious, with the urge to find out what truth is, what love is, has no concept at all. He lives only in what is.
如果你想要理解现实，你必须在其上付出你的全部注意力，你的所有能量。这种注意力，这种能量，在你制造假象、理想世界的时候被分散了。故你能完全消除理想吗？真正认真的人，迫切想要弄明白真相是什么、爱是什么的人，完全不会有观念，他只是活在现实中。
To investigate the fact of your own anger you must pass no judgement on it, for the moment you conceive of its opposite you condemn it and therefore you cannot see it as it is. When you say you dislike or hate someone that is a fact, although it sounds terrible. If you look at it, go into it completely, it ceases, but if you say, `I must not hate; I must have love in my heart', then you are living in a hypocritical world with double standards. To live completely, fully, in the moment is to live with what is, the actual, without any sense of condemnation or justification - then you understand it so totally that you are finished with it. When you see clearly the problem is solved.
要研究你自己愤怒的真相，你必须不能对它加以评判，因为你一旦想到了它的对立面，你就开始谴责它，因而你就不能如实地看到它。当你说你讨厌或憎恨某人，那是个事实，尽管听起来糟糕。如果你看这个事实，完全地深入它，它就终止了，但是如果你说，“我必须不能憎恨；我必须在内心有爱”，那么你就生活在一个双重标准的伪善的世界中。完全地、完整地活在当下之是中，活在现实中，不带任何的谴责和辩解 －－ 那么你就能完整地理解当下，如此完整以至于终结了它。当你看得清晰的时候，问题就解决了。
But can you see the face of violence clearly - the face of violence not only outside you but inside you, which means that you are totally free from violence because you have not admitted ideology through which to get rid of it? This requires very deep meditation not just a verbal agreement or disagreement.
但是，你能清晰地看到暴力的样子吗 －－ 不仅仅是你外在的暴力还有你内心的暴力，这意味着你完全不受暴力的影响了，因为你没有让理念进入，没有借助理念来摆脱暴力？这需要非常深的冥想，而不仅仅是语言上同意或不同意。
You have now read a series of statements but have you really understood? Your conditioned mind, your way of life, the whole structure of the society in which you live, prevent you from looking at a fact and being entirely free from it immediately. You say, I will think about it; I will consider whether it is possible to be free from violence or not. I will try to be free.' That is one of the most dreadful statements you can make, I will try'. There is no trying, no doing your best. Either you do it or you don't do it. You are admitting time while the house is burning. The house is burning as a result of the violence throughout the world and in yourself and you say, `Let me think about it. Which ideology is best to put out the fire?' When the house is on fire, do you argue about the colour of the hair of the man who brings the water?
到目前为止你已经阅读了一系列的陈述，但是你真的已经理解了吗？你的受限的心智、你的生活方式、你生活于其中的社会的整个结构，使你无法去看现实，也无法完全地立即从中解脱（不受其影响）。你说，“我会再想想；我会考虑下是否能不受暴力影响。我会试着解脱。”这是你能说的最可怕的句子，“我会试试”。没有“试试”，没有“尽力”。你或者做或者不做。房子着火了你还在拖延时间。暴力让整个世界和你内心的房子都着火了，而你还在说，“让我想想。哪个观念最适合灭火？”要是你的房子着火了，你会讨论提水灭火那人的发色吗？