We must also talk over together why man perpetually seeks pleasure—pleasure in possession, pleasure in achievement, pleasure in power, pleasure in having a status. There is sexual pleasure, which is maintained by constant thinking about sex, imagining, picturing, and making images. That is, thought gives pleasure; sensation is turned into pleasure.
我们也必须一起来探讨为什么人永无休止地寻求快感——占有之中的快感，成就之中的快感，权力之中的快感，拥有地位的快感。还有性快感，它由对性不停地思考、想象、描绘和制造意象这些活动所维系。也就是说，思想带来了快感，感官享受被转化成了快感。
So we must understand what pleasure is and why we seek it. We are not saying it is right or wrong. We are not condemning pleasure, as we are not condemning desire. Desire is part of pleasure. The fulfilment of desire is the very nature of pleasure. Desire may be the cause of disorder—each one wanting to fulfil his own particular desire.
所以我们必须了解快感是什么，以及我们为什么要追求它。我们并没有说它是错是对。我们没有谴责快感，就像我们也没有谴责欲望一样。欲望是快感的一部分，欲望的满足正是快感的本质。欲望或许就是混乱的根源——每个人都想满足自己特定的欲望。
So together we are going to investigate whether desire is one of the major causes of disorder; we must explore desire, not condemn it, not escape from it, not try to suppress it. Most religions have said, ‘Suppress desire’—which is absurd. So let us look at it. What is desire? Put that question to yourself. Probably most of us have not thought about it at all.
所以，我们将一起来探究欲望是不是混乱的主要根源之一；我们必须探索欲望，而不是谴责它、逃避它，也不试图压抑它。大部分宗教都说过：“压制欲望”——那很荒唐。所以让我们来看看它。欲望是什么？问问自己这个问题。也许我们大多数人根本没想过这个问题。
We have accepted it as a way of life, as the natural instinct of a man or a woman, and so we say, ‘Why bother about it?’. Those people who have renounced the world, those who have entered monasteries, and so on try to sublimate their desires in the worship of a symbol or a person. Please bear in mind that we are not condemning desire. We are trying to find out what is desire, why man has, for millions of years, been caught not only physically but also psychologically in the trap of desire, in the network of desire.
我们把它作为一种生活方式，作为男人或女人自然的本能接受了下来，所以我们说：“为什么要费心考虑它呢？”那些抛弃了世界、进入修道院之类地方的人，试图通过膜拜某个象征或者某个人，来升华他们的欲望。请谨记在心，我们并非在谴责欲望。我们在试着弄清楚欲望是什么，以及为什么数百万年以来，人类无论身心都被困在欲望的陷阱、欲望之网中。
Are you investigating with the speaker, or are you just listening to him while he explores or explains? You know, it is easy to be caught in explanations, in deions, and we are satisfied with the commentaries, deions, and explanations. We are not doing that here. I have to explain, describe, point out, put it in the framework of words, but you have to go into it too, and not just say, ‘Yes, I agree’, or ‘I disagree.’ You have to find out the nature of desire, its construction, how it is put together, and what its origin is.
你是在和讲话者一起探究吗？还是说，他探索或者解释的时候你只是在听他说话而已？你知道，我们很容易就会被困在解释和描述中，我们满足于注释、描述和解说。我们在这里并没有这样做。我不得不解释、描述、指出，不得不诉诸语言，但你必须也同时进行探究，而不能只是说，“是的，我同意”或者“我不同意。”你必须弄清楚欲望的本质和结构，它是如何产生的，它的起源是什么。
So we are observing desire, its origin, and why human beings are caught in it endlessly. If you have a little money you want more. If you have a little power you want more. And power in any form, whether it be over your wife or your children, or political or religious power is an abominable thing. It is evil because it has nothing to do with truth. So what is the origin of desire? We live by sensation. If there was no sensation, biologically and psychologically, we would be dead human beings. Right?
所以我们是在观察欲望和它的起源，以及人类为什么会无休止地困在其中。如果你有一点儿钱，你就想得到更多的钱。如果你有一点儿权力，你就想拥有更多的权力。而任何形式的权力，无论是凌驾于你的妻子或孩子之上的权力，还是政治或宗教权力，都是一种极其可恶的东西。它是邪恶的，因为它与真理没有丝毫关系。那么欲望的起源是什么？我们依靠感官感受来生活。如果没有生理上和心理上的感受，我们就是死人，对吗？
The cawing of that crow is acting on the eardrum and nerves, and the noise is translated as the cry of a crow. That is a sensation. Sensation is brought about by hearing or seeing, and then contact. You see a garden beautifully kept; the green is rich, perfect, and there are no weeds in it. It is a lovely thing to watch. There is the seeing. Then, if you are sensitive, you go and touch the grass. That is, seeing, contact, and then sensation. We live by sensation, it is necessary. If you are not sensitive, you are dull, you are half-alive, as most of us are.
那只乌鸦呱呱的叫声作用在耳鼓和神经上，然后这个声音就被翻译成了乌鸦的叫声。这就是感官感受。感官感受由听觉、视觉和触觉产生。你看到一座精心打理的花园，满眼是完美的绿色，没有丛生的杂草，看上去真是一件赏心悦目的事。这是视觉。然后如果你敏感的话，你去触摸小草。也就是说，有了视觉、触觉，然后有了感受。我们依靠感官感受来生活，它是必不可少的。而如果你不敏感，你就会很迟钝，一副半死不活的样子，就像我们大多数人一样。
Take a very simple example. You see a nice sari or a shirt in a shop. You see it. You go inside and touch it; then there is the sensation of touching it and you say, ‘By Jove, what lovely material that is.’ Then what takes place after that? Are you waiting for me to tell you? Please do listen to this. If you see this for yourself, and not be told by another, then you become the teacher and the disciple. But if you repeat, repeat, repeat what somebody, including the speaker, has said, you remain mediocre, thoughtless, repetitive. So let’s go into it.
举一个非常简单的例子。你看到商店里有一件漂亮的纱丽或者一件衬衫，你看到了它。你走进去摸了摸它，然后就有了触摸的感受，于是你说，“天哪，这料子可真不错。”接下来发生了什么？你在等我来告诉你吗？请务必好好听一听。如果你自己看到了这一点，而不是别人告诉你的，那么你就同时成为了老师和弟子。但是如果你重复、重复、重复别人说过的话，包括讲话者说过的话，你就会依然平庸、麻木、机械。所以让我们来深入地探讨一下这个问题。
You see a beautiful car, you touch the polish, see its shape and texture. Out of that there is sensation. Then thought comes and says, ‘How nice it would be if I got it, how nice it would be if I got into it and drove off.’ So what has happened? Thought has intervened, has given shape to sensation. Thought has given to sensation the image of you sitting in the car and driving off. At that moment, at that second, when thought creates the image of you sitting in the car, desire is born. Desire is born when thought gives a shape, an image, to sensation. Now, sensation is the way of existence, it is part of existence.
你看到一部漂亮的汽车，你抚摸亮漆，看到了它的外形和质地，从中就产生了感官感受。然后思想过来说：“如果我拥有了它，那该多好啊，如果我坐进去然后疾驰而去，那该多棒啊。”那么这里发生了什么？思想干涉了感受，赋予了它形状。思想把你坐在车里疾驰而去的意象，带给了感受。在那一刻，在那一秒钟，当思想制造出你坐在车里的意象时，欲望就产生了。当思想带给感受某个形状或者意象时，欲望就产生了。而感受是我们存在的方式，是生活的一部分。
But you have learnt to suppress, conquer, or live with desire with all its problems. Now, if you understand this, not intellectually but actually, that when thought gives shape to sensation, at that second desire is born, then the question arises: Is it possible to see and touch the car—which is sensation—but not let thought create the image? So keep a gap. Do you understand this?
但是，你已经学会了压抑欲望、征服欲望，或者与它所有的问题生活在一起。那么，如果你明白了这一点，不是从智力上，而是真正地懂得了在思想赋予感受形状的那一瞬间，欲望就产生了，那么这个问题就出现了：有没有可能看到并抚摸那辆车——这是感受——却不让思想制造出意象？所以在这里留有一个间隙。这一点你明白了吗？
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