大多数人都是有智力的。其中极为聪慧或愚笨、白痴的人很少见。这些少数情况不在这里讨论之列。因此，本次讨论针对的是普通人，即大多数人。这不是关于超常智力的讨论，因为超常智力的根基在于天赋，它必然是天生存在于这些人身上的。至于愚笨的人和白痴，对他们进行治疗是无用的，正如过去所说："faalij laa tu'aalij"，意思是：若是半身瘫痪，就不必治疗。因此，我们不把他们作为目标，也不关注去治疗他们。无论在他们身上花费多少努力，他们都将继续愚笨。在天赋方面，他们不会因此得到任何益处；无论是对那些从事体力工作的人进行训练，如木匠和铁匠，还是对那些从事思想工作的人进行训练，如教师和思想型政治家，都是如此。这是因为，尽管他们从事这些领域的工作，但这并不能给他们增添什么；问题在于其固有的本性，即他们被造成的方式。

Most of the people are intelligent. It is rare to find amongst them those of extraordinary intelligence or the stupid, or idiotic. These rarities are not being judged here. Therefore, this discussion is about the common people, or the majority of the people. This is not a discussion on extraordinary intelligence, because the basis of extraordinary intelligence is spontaniety, so it must exist in these people naturally. As for the stupid people and the idiots, their treatment is useless; as it was said in the past, “faalij laa tu’aalij,” which means if it is in semi-paralysis, don’t treat it. Therefore, we do not target them nor pay attention to treating them. They will continue to be stupid whatever efforts are spent on them. Nothing will benefit them regarding spontaniety; whether it is the treatment of those of them who work with physical matters, like the carpenters and blacksmiths, or those who work with and in thought, like the teachers and ideological politicians. This is because, despite their work in these fields, this does not add anything to them; for the problem is in the innate nature, i.e. the way they were created.

因此，治疗应当以普通人或大多数人为对象。虽然"智能"一词需要定义，但它与"自发性"一词类似。因此，它可以是需要定义的类型，也可以是自动（aaliy）类型。将所有智能都视为自动类型更好。然而，对其加以定义是更好的，因为这可能会有益处。即使我们对智能下了定义，我们仍然将其视为自动的。

Thus, treatment should be for the common or the majority of the people. Though intelligence needs definition, it is however like the term spontaniety. So, it can be of the type that needs definition or of the automatic (aaliy) type. Making all of intelligence of the automatic type is better. However, it is better to define it, for it may be beneficial. If we defined intelligence, we still take it as automatic.

因此，只要说出“智力”这个词，我们就知道它是什么。大多数人区分聪明的人与不聪明的人；仅凭知道“智力”这个词，并通过观察或与人相处，他们就能区分非凡的智力与普通的智力。

It is thus enough to utter the word intelligence for us to know what it is. Most people differentiate between the intelligent and the nonintelligent; they differentiate between the extraordinary intelligence and the ordinary intelligence, just by knowing the word intelligence alone and by seeing or accompanying the people.

智力是感知的速度与联结的速度。

Intelligence is the speed of sensation and the speed of linking.

任何其他定义都只会陷入细节，而细节毫无用处。心智通过感觉将实在传递到大脑，同时借助先前的信息来解释这一实在。这一心智的定义解释了智力。感觉的速度，意味着将实在传递到大脑的速度。先前的信息，意味着关联。因此，智力就是快速的感觉和快速的关联。由此，智力是心智的一种，是思维的一种，也是思考的一种。所以，适用于心智、思维和思考的，也适用于智力。若仔细考察，便会发现它依赖于感觉和关联。两者的速度，代表着智力，即代表着卓越的心智、卓越的思维或卓越的思考所发挥的作用。

Any other definition would only be entering into the details, which is of no use. The mind transfers the reality to the brain through sensation, beside previous information to explain this reality. This definition of mind explains intelligence. The speed of sensation means the speed of transferring the reality to the brain. The previous information means the linkage. Therefore, intelligence is quick sensation and quick linkage. Thus intelligence is a type of mind, a type of thought and a type of thinking. So what applies to mind, thought and thinking applies to it. If one examines this closely, he finds that it is dependent on sensation and linkage. The speed of this represents intelligence, i.e. it represents the action of the distinguished mind or the distinguished thought or the distinguished thinking.

因此，智慧即是自发性。愚蠢或愚笨的人不在讨论之列，因为对他们进行治疗困难或不可能；而极其聪明的人也不是治疗的对象，因为他们天生就具有自发性。

Therefore, intelligence is spontaniety. The stupid or foolish people are not the subject of discussion because it is difficult or impossible to treat them, nor are the extraordinarily intelligent people the subject of treatment because they have natural spontaniety.

治疗是为普通大众以及其余大多数人准备的。他们具有足够的智力来进行自发的反应，但同时也需要治疗。自发性的治疗着眼于感知的速度和联结的速度，也就是说，它针对的是智力本身。

Treatment is for the common people and the remaining majority of the people; they have enough intelligence for spontaniety, but they also need treatment. The treatment of spontaniety treats the speed of sensation and the speed of linkage, i.e. it treats the intelligence.

因此，智能与自发性是等同的，二者不可分割。所以，智能本身的存在是产生自发性的必要条件。智能的缺失则否定了任何产生自发性的作用，甚至自发性本身也被否定。

Therefore, intelligence and spontaniety are equivalent such that one is inseparable from the other. Thus, the presence of intelligence as such is necessary to create spontaniety. The absence of intelligence negates any work to create spontaniety, or even spontaniety itself is negated.

那些从事体力劳动的人与那些以思考和用思考工作的人，在智力上是平等的，因为他们都属于普通人。这里所说的智力并不指大脑所承担的那种工作类型，尽管它与智力相关。它更多是指工作者本人，指他接受治疗的准备程度，以及他迅速跟进这种治疗的程度。在治疗过程中，那些被要求即兴作答的人，和那些通过提问而训练出即兴反应能力的人，都具有智力。因此，这种智力在治疗中得到了运用。这种运用，要么是当事人自己运用智力，就像那些以思考和用思考工作的人一样；要么是把向当事人提出的问题设计成能触动智力的类型，从而迫使他运用这种智力。所以，人们说提问者运用了智力，这是因为通过选择能触动智力的问题，看上去就仿佛智力已被运用。实际上，在两种情况下，运用智力的都是当事人自己。对于那些以思考和用思考工作的人，当事人从一开始就自己运用智力；对于那些从事体力劳动的人，则是促使当事人运用智力。两种情况下，本质是相同的。

Those who carry out the physical work and those who work in thought and with thought, are both equal in intelligence, for they are of the common people. The intelligence does not mean the type of work that the brain undertakes, though it is connected with intelligence. It rather means the working person himself, the level of his readiness to accept the treatment and quick pursuance of this treatment. Both those who are asked, in the process of treatment, to be spontaneous and those who are trained in spontaniety by questions have intelligence. So this intelligence is used in the treatment. This is either by the person using his intelligence by himself, like those who work in and with thought, or by making the questions presented to the person the type which touch intelligence in order to make him use this intelligence by necessity. Therefore, it is said about the person who directs the question that he used intelligence. This is because by the selection of the kind of questions that touch intelligence it seems as if intelligence has been used. The truth is that in both cases, the person himself used intelligence. In the case of those who work with and in thought, the person himself uses intelligence from the start. In the case of those who carry out physical work, the person is provoked into using intelligence. In both cases, it is the same.

也就是说，此人自己运用理智。然而，人可以在没有指示、引导或激发的情况下运用这种理智，也可以在有指示、引导或激发的情况下运用。这就是两者之间的区别。因此，自发性意味着理智，理智也意味着自发性。由此，理智与自发性之间有着完全的联系。这是因为理智产生自发性；理智的运用将其显现出来。自发性只有在有理智的人身上才会产生，而它的存在意味着理智的存在。所以，尽管理智与自发性是两件不同的事物，它们却是合而为一的。

That is, the person uses intelligence by himself. However, one might use this intelligence without indication, direction or provocation, or with indication, direction or provocation. This is the difference between them. Therefore, spontaniety means intelligence, and intelligence means spontaniety. Thus, there is a complete connection between intelligence and spontaniety. This is because intelligence creates spontaniety; the use of intelligence manifests it. Spontaniety does not come about except with the intelligent and its presence means the presence of intelligence. Thus, though intelligence and spontaniety are two different matters, they are one united thing.

自发性的基础在于运用理智。因此，在人们之中引发自发性的基础，同样在于运用理智。

The use of intelligence is the basis in spontaniety. Accordingly, the use of intelligence is the basis in initiating spontaniety in the people.

这种情况适用于从事体力活动的人，他们的主动性或智力的运用需要引导或激发。同样适用于从事思维工作的人，即他们的主动性或智力的运用不需要引导或指示。智力如何运用？人对它的运用是如何进行的？

This is the case regarding those who carry out physical actions, where initiating spontaniety or the use of intelligence needs direction or incitement. It is also the case for those who work with and in thought, i.e. those where initiating spontaniety or the use of intelligence by them does not need direction or indication. How can intelligence be used? How does its use by the person proceed?

第一个问题的回答如下。智力是对由某一实在所引发的感觉的迅速感知与迅速关联，无论该实在是物质的还是理智的实在；这构成了运用智力的第一步，即感觉。这种感觉的敏捷，源于对所感知事物的警觉，即

The answer to the first question is as follows. Intelligence is quick sensation and quick linkage, of a sensation that arises from a reality, whether it is a physical or intellectual reality; this creates the first step towards using intelligence, which is the sensation. The speed of this sensation comes from the alertness to the sensed things, i.e.

从所感知之物而来。对感官所遭遇之物保持警觉是不可或缺的。这种警觉在于：一个人的感觉所遭遇的实在，会唤起他的警觉。比如，你可能正在开车，看到路面上有某种液体在流动。

from the thing that is sensed. Alertness to what the senses encounter is indispensable. This alertness is that the reality that one’s sensation encounters draws one’s alertness. So, for example, you might be driving a car and see some fluid flowing in the road.

如果你的警觉使你意识到那是汽油,而你知道汽油极易燃烧,那么,你对流淌的汽油保持警觉,并认识到它会燃烧,这就意味着你能自发地察觉到迫近的危险。因此,你的思考将转向采取何种措施以逃离这条道路。如果你具备这种自发性,并立即采取措施逃离,那么你就能毫不迟延地脱离危险,也就是说,以超常的速度。

If your alertness made you realise that it is petrol, which you know can burn very easily, then the alertness to the flowing petrol and the realisation that it burns means that you have spontaniety in recognising the approaching danger. Therefore, your thinking will be about measures to take to escape from the road. If you had such spontaniety and took immediate measures to flee, then you could escape the danger without delay, i.e. with extraordinary speed.

然而，如果你没有留意到那是汽油，那么你就不会意识到它会燃烧。这样一来，你可能会继续沿着街道前行，结果在汽油被点燃时闯入火海之中。这是因为缺乏即时的觉察力（spontaniety），也就是说，没有留意到那液体是汽油，而汽油会燃烧。因此，你可能会受伤，汽车也可能着火，因为你既无法使自己脱离火灾，也无法保住汽车。

However, if you were not alert to the fact that it is petrol, then this would not bring awareness to the fact that it will burn. This would lead you to continue down the street and end up in the middle of a fire when the petrol ignites. This is because of not having spontaniety, i.e. not being alert to the fact that the liquid was petrol and that it will burn. Thus, you may be injured or the car might catch fire, for you cannot save yourself or the car from the fire.

这种情况会导致缺乏即时性。因此，感知的速度来自于警觉，或者说由警觉所致，并且正是警觉引发了理智的运用。至于联想的速度，在上述例子中，它来自于运用先前的信息，即汽油容易燃烧。使用先前信息的能力，或它与事件的快速联结，是由于警觉到正在街上流淌的是汽油，而不是污水或水。因此，源于注意力的快速感知，正是促成联结的原因，进而造成了快速联想。也可以说，燃烧的危险加快了这种联结。

This would result from the lack of spontaniety. So the speed of sensation results from the alertness, or is due to it, and is what initiates the use of intelligence. As for the speed of linkage it comes, in the mentioned example, from using the previous information that petrol burns easily. What allowed the use of previous information, or its quick linkage with the incident, is alertness to the fact that what is flowing in the street is petrol and not sewage or water. Thus quick sensation that came from attention is the reason for making the linkage, and consequently the quick linkage. It may be said that the danger - of burning - is what quickened the linkage.

这个问题的答案是：危险会促使你采取必要的措施，但它并不会促使你迅速建立联想。迅速的联想来自于对街上流动的是汽油这一事实的注意。你知道汽油会燃烧，这是先前已有的信息，它已经被联想起来，或者很快就会被联想起来。因此，联想速度之所以加快，是因为你眼前被感知到的现实迫使你进行联想；正是这一点引发了速度。于是，联想，或者说联想的速度，是在你检查了街上流动的是什么之后才发生的。这样一来，你就既有迅速的感知，也有迅速的联想。

The answer to this is that the danger motivates you to take needed measures, but it does not motivate you to make quick linkage. Quick linkage comes from attention to the fact that the flow in the street is petrol. Your understanding that petrol burns is previous information, which is linked or is quickly linked. So the cause of the speed in linking is that the (sensed) reality before you obliges you to link; this is what initiated the speed. Thus the linkage, or the speed of linkage, is treated after you examine what was flowing in the street. Thus, you would have quick sensation and quick linkage.

这就是智慧的运用。因此，智慧的运用，是对所感知的实际情况保持警觉，并将已有的相关知识与之相联系，从而产生迅速的警觉。

This is the use of intelligence. Thus, the use of intelligence is alertness to the sensed reality and then linking with it the previous information you have about it, which then creates quick alertness.

因此,运用智力就产生了警觉。所以,有人说自发性就是运用智力,或者说是运用智力的结果。由此可见,其根基在于运用智力。

Thus, the use of intelligence created the alertness. Therefore, it is said that spontaniety is the use of intelligence, or the result of using intelligence. Thus, the basis is the use of intelligence.

可能有人会说：“更好的说法是，必须运用智慧，才能培养或引发自发性。”接着，有人会说，要在人们中间培养自发性，就必须鼓励他们运用智慧。对此的回答是：运用智慧既是根源，也是结果。此外，这也并非易事。因此，必须有一个指引或激发的契机，才能产生自发性。否则，只需让“自发性”这个名称成为一种自动的事物，使人无需哲思或思考便能理解，就足够了。这最有可能产生自发性，或者它本身就是产生自发性的东西。至于运用智慧，它不仅是分析、哲学和思考的问题，而且很难被完全理解。因此，让自发性自然而然地到来，比把运用智慧当作根源和起因更为可取。

It might be said, “It is preferable to say that it is necessary to use intelligence so as to develop or initiate spontaniety.” After that, one would say that to create spontaniety with people one would have to encourage them to use intelligence. The answer to this is that using the intelligence is the origin and the result. Besides, it is not an easy matter. Therefore, there must be a pointer or a stimulator to create spontaniety. It is otherwise enough to make the name of spontaniety an automatic matter so it can be known without the need to philosophise or think. This is most likely to create spontaniety or it is what creates spontaniety. As for the use of intelligence, besides being a matter of analysis, philosophy and thinking, it is difficult to fully understand it. So, leaving it to come spontaneously is better than making it the origin and the cause.

因此可见,努力去营造自发性是必要的。若一个人当下专注于此,自发性或许会产生;若他专注于别的事情,它或许就不会产生。无论哪种情况,智力都在运作。所以,智力始终在被运用。然而,在自发性这件事上,人是在专注于它或研究它时才运用智力。因此,人不应当去关心智力的运用,而应当专注于其他事情,让自发性自然而然地、不经意地、无意图、无行为地到来。

Thus, one finds that endeavours to create spontaniety are a must. It might create spontaniety if one is presently preoccupied with it and it might not create it if one is preoccupied with something else; in both cases intelligence is used. Therefore, intelligence is always used. However, in the case of spontaniety, one uses it when preoccupied with it or its study. Therefore, one should not be concerned with the use of intelligence, but rather preoccupied with other things, allowing it to come naturally, spontaneously and unintentionally, without intention or action.

智力的运用非常重要,尤其对于自发性而言。然而,只有当这种智力的运用是自发的、自然的、无意识的时候,自发性才能实现。这是因为刻意追求它,反而使自发性远离,而非使其靠近。刻意追求也会使智力的运用成为自发性缺失的原因,而非其存在的原因,尽管智力正是产生自发性的根源。因此,我们说自发性并非直接运用智力所产生的;它更多是来自提示与激发;或者来自说出“自发性”这个词语,尽管智力的运用确实能够产生自发性。我们说自发性并不存在,我们也不去刻意引发它,除非是对于有智力的人而言。这里所指的是具有正常智力的人,而非超常聪慧者,也非愚钝或愚笨者。有智力的人占乌玛的绝大多数。这些有智力的人,无论他们从事何种工作,都是需要与之建立自发性的人,这是生活事务中一件重要的事情,因为生活充满了意外。例如,教师的职业是向学生传授特定的信息。这一行为纯粹是智力的工作,也就是说,它是在思想中、以思想进行的工作。因此,意外可能会在授课过程中发生,无论是他所不知道的新信息,还是他以不同方式所知道的信息,都可能意外地浮现出来,所以他必须对此作出应对。如果一个人任由自己去思考、研究或探究,这可能会使问题变得更加模糊,甚至会使原本已经清楚的信息变得含混不清。意外也可能来自学生,因此教师可能会在一个看似愚钝或愚笨的学生身上发现智慧;反之亦然。 学生也可能提出他所学到的，或别人交给他的问题，而老师却可能以为这些问题出自学生自己。学生方面也可能发生一些意外的状况，比如某位学生晕倒了，或者某位学生离开后没有再回来，或其他类似的事情。如果老师具备随机应变的能力，遇到这些意外时，他就会采取能够导向良好结局、或达到他所追求的正确结果的行动。

The use of intelligence is very important, particularly for spontaniety. However, its use in spontaniety is only achieved if this use of intelligence took place spontaneously, naturally and unintentionally. This is because pursuance of it distances spontaniety instead of bringing it closer. Pursuance also makes the use of intelligence a cause for the lack of spontaniety, instead of being a cause for its existence, though intelligence is what creates spontaniety. Therefore, we say spontaniety does not result from the direct use of intelligence; it rather results from pointers and stimulators; or it comes from uttering the word spontaniety, although the use of intelligence creates spontaniety. We said spontaniety does not exist, nor we concern ourselves with initiating it, except in the intelligent people. What is meant by this is those with normal intelligence and not the extraordinary, the stupid or the foolish. The intelligent people represent the vast majority of the Ummah. These intelligent people, whatever their work may be, are the ones with whom it is necessary to create spontaniety, as an important matter with which to engage in life’s affairs. This is because life is full of surprises. The teacher, for example, is in the business of imparting specific information to the students. This action is a purely intellectual work, i.e. it is work with and in thought. Thus, the surprises that occur could occur during the lesson itself, whether new information he did not know or he knew in a different way, might emerge unexpectedly, so he must act towards it. If one lets him self think, study or investigate, this might make the matter more vague. It might even cause ambiguity in information that is already clear. Surprises might also occur from students. So the teacher might discover intelligence in a stupid or foolish student; the opposite might also happen. A student might also put questions he learnt or were given to him, but the teacher might think they are from the student himself. Physical surprises might also occur from the students, such as if one of them fainted, or if a student left and did not return, or other such events. If the teacher had spontaniety and such surprises occurred, he would take the action that leads to a favourable end or the right result he seeks.

然而,如果他没有即时反应的能力,他就会陷入困境,或者会采取一些导致相反结果的行动,而不是他所希望或所需要的、与该主题相符的措施。因此,教师必须具备即时反应的能力。这是因为他们所遇到的、发生在他们身上或他们面前的意外情况,要求他们采取措施,以使自己免于这些意外。

If, however, he didn’t have spontaniety he would find himself in trouble, or he would take action that would lead to the opposite result, other than the measure he wanted or required in the subject matter. Therefore, teachers must have spontaniety. This is because the surprises that occur from them, to them or in front of them require that they take measures that save them from such surprises.

如果他们没有即时应变的能力(spontaneity),就会陷入困惑,或采取有害的措施。这会把他们自己和乌玛引向毁灭与伤害。与教师类似的还有工程师、医生以及意识形态政治家,即所有工作与思想相关、以思想为本的人。这类人会在思想本身、与之相关的实际行动中,或在所使用的材料本身中遭遇意外,例如学生之于教师、病人之于医生、房屋或地图之于工程师等等。因此,即时应变能力是必要的。工人、商人、农民和手工艺人也是如此。他们在实际生活的一切事务中,无论是在所从事的工作上还是在其他问题上,都很可能遭遇意外。对于这些意外,必须采取相应的措施。这些措施的益处或害处,以及它们在恰当的时间和地点的运用,或是从恰当时机的延误,都取决于现实情况。两种情况之间有相当大的差别。行动因人而异,取决于他们是否具备即时应变能力。为了纠正这种行动、使其健全,必须在所有人身上培养即时应变能力,无论他们是与物质打交道的人,还是与思想打交道的人。如此,人们所希望达成的益处才能实现。由于这些人都是有智慧的,他们的即时应变能力也随其智力的强弱而有所不同。

If they didn’t have spontaniety, they will become confused or take harmful measures. This leads them and the Ummah to destruction and harm. Similar to the teacher is the engineer, doctor and the ideological politician, every person whose work is in and with thought. Surprises occur to such people in the thought itself, in the physical actions related to it, or in the material itself which one uses, such as the student with the teacher, the sick person with the doctor, or the house or the map with the engineer, etc. Therefore, spontaniety is necessary. The same applies to the labourers, merchants, farmers and crafts people. They are highly likely to face surprises in everything in their practical life, whether in the work they perform or in other issues. It is necessary to take measures towards such surprises. The benefit or harm of these measures, their usage at the right time and place, or delay from the right time, all depend on the reality. There is quite a difference between the two cases. The action varies according to the people, whether they have spontaniety or not. In order to correct this action and make it a sound one, it is necessary to create spontaniety in all the people, whether they are those who work with the material or with the thought. As a result, the benefit which one aims to achieve will be realised. Since these people are intelligent, their spontaniety varies with the intelligence they have, in terms of strength or weakness.

因此,自发性及其产生的基础是人的理智。所以,理智,或理智的存在,是自发性的必要条件之一。没有理智,就没有自发性,它也无法产生。

Therefore, the basis of spontaniety and its creation is the intelligence of the person. Thus intelligence, or the presence of intelligence, is one of the necessities of spontaniety. Without intelligence there is no spontaniety and it cannot be created.

智慧是根基，它在生活中的一切事务里都起着决定性的作用。

Intelligence is the basis and it counts for everything in life.

此外,理智是行为得以被选择(成为应当去做的事)的前提条件。

Moreover, intelligence is a requirement for an action to be chosen.

诚然，行动是基于本能的反应，或是基于理智的运用。然而，尽管促使行动的动因是本能反应或理智的运用，行动本身却极其需要智慧。这是因为行动是本能反应或理智运用的结果、成果与益处。因此，它至关重要，所以需要智慧，即天生的智慧。以汽油为例，司机一察觉街上流淌的是汽油，便决定驶离此路。他将这一发现与其先前所知的“汽油容易燃烧”联系起来。然而，他驶离泄漏之处的举动，虽然是由危险的存在、本能反应或理智的运用所激发，本身却可能成为问题。途中或许有障碍，也许是阻碍逃离的障碍，或是使其困难重重的障碍。因此，克服这些需要智慧。这一行动需要智慧。所以，在采取行动之时，天生的智慧是必不可少的：当人们说智慧在生活中起着决定性作用时，这话完全正确。它在本能反应、理智运用以及采取必要行动中都不可或缺。没有智慧而采取措施，可能会加重麻烦，也可能帮人避开麻烦。这两种情况都取决于智慧是否存在。唯一能采取使人免于麻烦的措施的，正如前例中司机驶离汽油泄漏之路的举动，正是智慧。

It is true that the action is taken based on spontaniety, or based on the use of intelligence. However, though the stimulator for the action is spontaniety or the use of intelligence, it is in pressing need for intelligence. This is because the action is the result, the fruit and the benefit of spontaniety or use of intelligence. Therefore, it is very important. So it needs intelligence, i.e. natural intelligence. In the example of the petrol, the driver took the decision of leaving the street the moment he noticed that what was flowing on the street was petrol. He linked that with his previous information that petrol burns easily. However, his driving away from the spillage, though inspired by the presence of the danger, or spontaniety or the use of intelligence, could be a problem itself. There might be an obstacle in the way, maybe one that prevents escape, or one that makes it difficult. Therefore, intelligence is necessary to overcome this. This action needed intelligence. Therefore, the natural intelligence is necessary in or for taking action: when it is said that intelligence counts for everything in life, this is completely true. It is necessary in spontaniety and in using intelligence and also in taking necessary action. Taking measures without intelligence might increase the trouble and it might save from trouble. Either of these two cases depends on the presence of intelligence. The only thing that takes the measures that save from trouble, like driving away from the road in the previous example of the petrol, is intelligence.

是智慧的缺失使得应对措施本身加重了困境。一个人如果意识到流淌的是汽油，并且很快联想到汽油容易燃烧，却仍然沿着道路继续前行，希望找到出口，而不运用智慧，或者没有足够的智慧来帮助自己克服离开道路时的困难，那么他是无法摆脱困境的。于是他越走越远，希望找到出口，结果困境日益加深，最终走向毁灭。因此，采取行动必须依靠智慧。智慧对于即时反应以及由即时反应所采取的应对措施都是不可或缺的。

What makes the measure itself increase the trouble is the absence of intelligence. How would a person gain by realising that what was flowing is petrol, linked this quickly to the fact that petrol burns easily, but then continuing down the road hoping to find an exit, without using intelligence or without having enough intelligence to help him to overcome the difficulties of leaving the road? In such a case he would not overcome the difficulties. Thus, he advanced further hoping to find an exit, thus increasing in trouble and falling into destruction. Therefore, the existence of intelligence is necessary to take an action. Thus, intelligence is essential for spontaniety and in taking the measure resulting from spontaniety.

这是因为采取这一措施取决于智慧。

This is because taking this measure depends on intelligence.

选择某种措施来摆脱问题、困境或焦虑是必不可少的。他要做出选择；更确切地说，他必须做出选择。然而，这种选择取决于智力。如果他聪明，他就会选择所需的措施。但如果他不聪明，他就会采取加重其困难的措施。因此，智力在采取措施时至关重要，以便选择能够解救他的措施，而不是增加麻烦的措施。由此可见，智力对于自发行为是必要的；对于采取措施同样是必要的。它在生活的一切事务中都十分关键，因为智力是根本，它在生活中的每件事上都起着作用。

Choosing a certain measure to escape the problem or the predicament or the anxiety is essential. He chooses; rather, he must choose. However, this choice depends on the intelligence. If he were intelligent, he would choose the required measure. If, however, he were not intelligent, he would take a measure that increases his difficulties. Therefore, the presence of intelligence is crucial in taking the measure, in order to choose the measure that saves, not the measure that increases trouble. Thus, intelligence is necessary for spontaniety; it is also necessary for taking a measure. It is rather essential in everything, because intelligence is the origin and it counts in everything in life.