None of the agonies of suppression, nor the brutal discipline of conforming to a pattern has led to truth. To come upon truth the mind must be completely free, without a spot of distortion.
那些痛苦地压抑自己的方式，都不能导向真理；那些服从某一模式的残暴纪律，也无法导向真理。要偶遇真理，心灵必须完全自由，没有任何的扭曲。
But first let us ask ourselves if we really want to be free? When we talk of freedom are we talking of complete freedom or of freedom from some inconvenient or unpleasant or undesirable thing? We would like to be free from painful and ugly memories and unhappy experiences but keep our pleasurable, satisfying ideologies, formulas and relationships. But to keep the one without the other is impossible, for, as we have seen, pleasure is inseparable from pain.
但首先让我们自问，我们是否真的想要自由？当我们谈及自由的时候，我们讨论的是完全的自由，还是从某种不便、不悦或不合期望的事情中解脱的自由？我们想要摆脱痛苦丑陋的回忆、不快的体验但仍然保持我们令人愉悦、令人满足的意识形态、准则和关系。但是要保持一者而不要另一者是不可能的，因为，就如我们已经看到的，快乐与痛苦是不可分割的。
So it is for each one of us to decide whether or not we want to be completely free. If we say we do, then we must understand the nature and structure of freedom.
故，我们每个人都要做出抉择，是否想要完全地自由。如果我们说我们要，那么我们必须理解自由的本质和结构。
Is it freedom when you are free from something - free from pain, free from some kind of anxiety? Or is freedom itself something entirely different? You can be free from jealousy, say, but isn't that freedom a reaction and therefore not freedom at all? You can be free from dogma very easily, by analysing it, by kicking it out, but the motive for that freedom from dogma has its own reaction because the desire to be free from a dogma may be that it is no longer fashionable or convenient. Or you can be free from nationalism because you believe in internationalism or because you feel it is no longer economically necessary to cling to this silly nationalistic dogma with its flag and all that rubbish. You can easily put that away. Or you may react against some spiritual or political leader who has promised you freedom as a result of discipline or revolt. But has such rationalism, such logical conclusion, anything to do with freedom?
当你摆脱某种东西 －－ 摆脱痛苦、摆脱某种焦虑 －－ 的时候，那是自由吗？还是说，自由本身是一种完全不同的东西？你能摆脱妒忌（例如），但这种自由难道不是一种反应，因而完全不是自由吗？你能够非常轻易地摆脱教条，通过分析它、将它踢开，但是这种摆脱教条的动机有其自己的反应，因为摆脱教条的欲望可能使这教条不再时髦或方便了。或者，你摆脱了民族主义，是因为你信仰了国际主义，或者是因为你感觉到墨守着民族主义愚蠢的教条、墨守着国旗和所有那些（类似的）垃圾，在经济上不再具有必要性了。你很容易就会这样想。或者你可能反对某些精神或政治领袖，因为他们曾承诺你，纪律或反抗会带来自由。但是这种理性主义（rationalism，跟国家主义一样也是一种主义‘-ism’，译者注），这种逻辑上的结论，跟自由又有什么关系呢？
If you say you are free from something, it is a reaction which will then become another reaction which will bring about another conformity, another form of domination. In this way you can have a chain of reactions and accept each reaction as freedom. But it is not freedom; it is merely a continuity of a modified past which the mind clings to.
如果你说你摆脱了某物，这是种反应，这种反应会继而变为另一种反应，后者会带来另一种服从，另一种形式的控制。以这种方式继续下去的话，你就会形成一个反应的链条，并且接受链条上每一种反应，把它们都当做是自由。但是，这不是自由；这仅仅是心智所墨守的、对于修正后的过去的一种延续。
The youth of today, like all youth, are in revolt against society, and that is a good thing in itself, but revolt is not freedom because when you revolt it is a reaction and that reaction sets up its own pattern and you get caught in that pattern. You think it is something new. it is not; it is the old in a different mould. Any social or political revolt will inevitably revert to the good old bourgeois mentality.
今日的年轻人，就像（以往任何时候）所有的年轻人一样，都反抗社会，而这本身是一件好事。但是反抗不是自由，因为当你反抗的时候，这其实是一种反应，而反应设立了其自身的模式，而你陷入了这种模式中。你认为（反抗）是新的东西。但它不是；它是新瓶装旧水。任何社会或政治的反抗都不可避免地会回退到旧有的中产阶级心态中。
Freedom comes only when you see and act, never through revolt. The seeing is the acting and such action is as instantaneous as when you see danger. Then there is no cerebration, no discussion or hesitation; the danger itself compels the act, and therefore to see is to act and to be free.
自由从来不是通过反抗得来，而只有当你看到和行动的时候才有。看到即是行动，而这种行动是即时（instantaneous）的，就像当你看到危险时一样。这样就没有思维活动，没有讨论和迟疑；危险自身迫使了行动发生，因而看到就是行动就是自由。
Freedom is a state of mind - not freedom from something but a sense of freedom, a freedom to doubt and question everything and therefore so intense, active and vigorous that it throws away every form of dependence, slavery, conformity and acceptance. Such freedom implies being completely alone. But can the mind brought up in a culture so dependent on environment and its own tendencies ever find that freedom which is complete solitude and in which there is no leadership, no tradition and no authority?
自由是一种心智的状态 －－ 不是从某物中解脱的自由，也不是一种自由的感觉 －－ 而是怀疑和询问每件东西的自由，因而这种自由强烈、活跃、有活力，使得这种自由扔掉了依赖、奴役、服从和接受的每种形式。这种自由意味着完全的孤独。但是从一种文化中长大的心智，如此依赖于环境和它自身的倾向，到底能否找到这种自由、这种完全的孤独、没有任何关系、传统和权威的孤独呢？
This solitude is an inward state of mind which is not dependent on any stimulus or any knowledge and is not the result of any experience or conclusion. Most of us, inwardly, are never alone. There is a difference between isolation, cutting oneself off, and aloneness, solitude. We all know what it is to be isolated - building a wall around oneself in order never to be hurt, never to be vulnerable, or cultivating detachment which is another form of agony, or living in some dreamy ivory tower of ideology. Aloneness is something quite different.
这种孤独是一种内在的心智状态，它不依赖于任何刺激或者任何知识，也不是任何经验或结论的结果。我们大多数人的内在从没有孤独过。这里说的孤独和孤独感，跟孤立和与世隔绝不同。我们都知道孤立是什么 －－ 在自身周围树立围墙以防自己被伤害、被攻击，或培养另一种痛苦的形式 －－ 冷漠，或者生活在幻想出来的意识形态的象牙塔中。孤独感是（与孤立）大不相同的一种东西。
You are never alone because you are full of all the memories, all the conditioning, all the mutterings of yesterday; your mind is never clear of all the rubbish it has accumulated. To be alone you must die to the past. When you are alone, totally alone, not belonging to any family, any nation, any culture, any particular continent, there is that sense of being an outsider. The man who is completely alone in this way is innocent and it is this innocency that frees the mind from sorrow.
你从没有孤独过，因为你满是记忆、满是限制、满是昨日的呢喃；你的心智从未清除它所积累的所有这些垃圾。要孤独，你必须与过去诀别（die to the past）。当你孤独、完全孤独的时候，不属于任何家庭、任何国家、任何文化、任何特定的大陆，就有一种是一个局外人（being an outsider）的感觉。像这样的完全孤独的人是无知的，正是他的无知，让他的心智摆脱了悲伤。
We carry about with us the burden of what thousands of people have said and the memories of all our misfortunes. To abandon all that totally is to be alone, and the mind that is alone is not only innocent but young - not in time or age, but young, innocent, alive at whatever age - and only such a mind can see that which is truth and that which is not measurable by words.
我们随身背负着千万人的言论及我们所有不幸回忆的重担。要完整地抛弃所有这些东西，就是要孤独，而孤独的心智不仅是无知的也是年轻的 －－ 不是在时间和年龄意义上的年轻，而是不管什么年龄都一样年轻、无知、活泼 －－ 而唯有这样的心智才能看到真相，才能看到语言无法度量的东西。
In this solitude you will begin to understand the necessity of living with yourself as you are, not as you think you should be or as you have been. See if you can look at yourself without any tremor, any false modesty, any fear, any justification or condemnation - just live with yourself as you actually are. It is only when you live with something intimately that you begin to understand it. But the moment you get used to it - get used to your own anxiety or envy or whatever it is - you are no longer living with it. If you live by a river, after a few days you do not hear the sound of the water any more, or if you have a picture in the room which you see every day you lose it after a week. It is the same with the mountains, the valleys, the trees - the same with your family, your husband, your wife. But to live with something like jealousy, envy or anxiety you must never get used to it, never accept it. You must care for it as you would care for a newly planted tree, protect it against the sun, against the storm. You must care for it, not condemn it or justify it. Therefore you begin to love it. When you care for it, you are beginning to love it. It is not that you love being envious or anxious, as so many people do, but rather that you care for watching.
在这种孤独中，你会开始理解以本来样子与自己相处的必要性，而不是以你认为自己应是的样子或你曾经的样子。看看你是否能够在看自己的时候，毫无战栗、毫无虚假的谦虚、毫无恐惧、毫无辩解或谴责 －－ 只是与自己真实的样子相处。唯有当你亲密地与某物相处的时候，你才能开始理解它。但是一旦你习惯了它 －－ 习惯了你自己的焦虑或羡慕或不管是什么 －－ 你就不再能与之相处了。如果你生活在河边，一些日子之后你就再也听不到水声了。或者你在房间里有一幅画，每天都能看到它，一个星期以后你就不再注意到它了。对高山、河谷、树木也一样 －－ 对你的家庭、你的丈夫、你的妻子也一样。但是要与某些东西如妒忌、羡慕或焦虑相处，你必须永远不习惯于它们，永远不接受它们。你必须照顾它们，就像你照顾一棵新栽的树，保护它不要被日光曝晒，不要被风暴吹垮。你必须照顾它们，不要谴责也不要为其辩解。因而你开始喜欢它们。当你照顾它们的时候，你就开始喜欢它们。这不是说要你喜欢上嫉妒和焦虑，就像许多人做的那样，而是要照顾你对它们的观察（watching）。
So can you - can you and I - live with what we actually are, knowing ourselves to be dull, envious, fearful, believing we have tremendous affection when we have not, getting easily hurt, easily flattered and bored - can we live with all that, neither accepting it nor denying it, but just observing it without becoming morbid, depressed or elated?
故你们 －－ 你和我 －－ 我们能否与我们实际的样子相处，了解我们自己是这样的人，迟钝、嫉妒、恐惧、相信我们有丰富的情感而实际上没有，容易受伤害、容易被奉承、容易厌倦 －－ 我们能否与所有这些共处，既不接受它也不否定它，而只是观察它，不变得病态、压抑，也不得意洋洋？
Now let us ask ourselves a further question. Is this freedom, this solitude, this coming into contact with the whole structure of what we are in ourselves - is it to be come upon through time? That is, is freedom to be achieved through a gradual process? Obviously not, because as soon as you introduce time you are enslaving yourself more and more. You cannot become free gradually. It is not a matter of time.
现在让我们问自己一个更深入的问题。这种自由，这种孤独，这种与我们整个内在结构的接触 －－ 是否要经由时间才能偶遇？也就是说，这种自由是否要经由一个逐渐的过程才能达成？显然不是，因为只要你引入了时间，你就越来越在奴役你自己。你不能逐渐地变自由。这不是一个时间的问题。
The next question is, can you become conscious of that freedom? If you say, 'I am free', then you are not free. It is like a man saying,I am happy'. The moment he says, I am happy' he is living in a memory of something that has gone. Freedom can only come about naturally, not through wishing, wanting, longing. Nor will you find it by creating an image of what you think it is. To come upon it the mind has to learn to look at life, which is a vast movement, without the bondage of time, for freedom lies beyond the field of consciousness.
下一个问题是，你能否逐渐意识到那种自由？如果你说，“我自由了”，那么你还没有自由。这就像一个人说，“我很开心”。当他说“我很开心”的那一刻，他就生活在对某个已经逝去的事物的一种记忆中。自由只能自然地发生，不是通过愿望、想要和渴求。通过创造一种你认为自由是什么样子的意象，你也不能发现自由。要偶遇自由，你的心智得要学习看生活，这是一个广泛的活动，没有时间的束缚，因为自由的所在超越了意识的领域。