对生活的评注 3-20

IT WAS STILL very early and there was a slight ground mist hiding the bushes and the flowers. A heavy dew had made a circle of dampness around each tree. The sun was just coming up behind a mass of trees, which were quiet now, for the chattering birds had all scattered for the day. The engines of the airplanes were being warmed up, and their roar filled the early morning air; but very soon they would be leaving for different parts of the big continent, and except for the usual daily noises of a town, everything would be quiet again.

天还很早，地面有轻薄的雾遮着灌木丛和花。沉重的露水在每棵树周围裹着一团湿气。太阳刚刚从树林后面升起，这些树现在很安静，因为喋喋不休的鸟儿们已经散开，找吃的去了。飞机的发动机正在升温，它们的轰鸣声充满了清晨的空气。但很快它们就会前往大陆的不同地方，除了一个城镇往常的日间噪音外，一切都会再次安静。

A beggar with a nice voice was singing in the street, and the song had that nostalgic quality which is so familiar. His voice had not become raucous, and amidst the rattling of buses and the shouts of people calling across the street, it had a pleasant and welcoming sound. You would hear him every morning if you lived around there. Many beggars do tricks, or have monkeys that do the tricks; they are knowing and sophisticated, with a cunning look and an easy smile. But this beggar was altogether of a different kind. He was a simple beggar, with a long staff and torn, dirty clothes. He had no pretensions, no wheedling ways. The others received more alms than he did, for people like to be flattered, to be called pleasant names, or to be blessed and wished prosperity. But this beggar did none of those things. He begged, and if you gave, he bowed his head and went on; there was no pose, no gesticulation. He would walk the whole length of the long, shady street, always giving way to people; at the end of the street he would turn right into a narrower and quieter street, and begin his singing again, finally wandering off into one of the little lanes. He was quite young, and there was a pleasant feeling about him.

一个嗓音不错的乞丐在街头唱歌，这首歌有如此熟悉的怀旧气息。他的声音没有变得刺耳，在公共汽车的嘎嘎声和街对面人们的喊叫声中，它发出了愉快而温馨的声音。如果你住在那儿，每天早上你都会听到他的声音。许多乞丐在耍把戏，或者有猴子们在杂耍；他们知识渊博而老练，带着狡猾的外表和轻松的笑容。但这个乞丐完全是另一种风格。他是一个简单的乞丐，手杖很长，衣服破烂邋遢。他没有炫耀，没有取巧的花样。其他人得到的施舍比他多，因为人们喜欢被奉承，喜欢听好的名字，喜欢被祝福，希望繁荣昌盛。但是这个乞丐没有做这些事情。他乞求，如果你给他，他就低下头并继续往前走。没有姿态，没有手势。他会走在长长的阴凉的街道上，总是给行人让路；在街道的尽头，他会右转进入一条更窄更安静的街道，再次开始唱歌，最后徘徊在其中一条小巷里。他很年轻，他有一种愉快的感觉。

The plane took off at the appointed time and climbed smoothly over the city, with its domes, its ancient tombs and its long blocks of ugly buildings, pretentious and recently constructed. Beyond We city was the river, winding and open, its waters a pale blue-green; and the plane followed it, going mostly south-east. We had levelled off at about six thousand feet, and the country lay below us, all neatly broken up into irregular grey-green patches, each man owning a little piece. The river went meandering past many villages, and from it there were straight, narrow, man-made canals extending into the fields. Hundreds of miles away to the east, the snow-covered mountains began to appear, ethereal and unreal in their rosy glow. They seemed at first to be floating above the horizon, and it was difficult to believe that they were mountains, with sharp peaks and massive formations. From the surface of the earth, at that distance, they couldn’t be seen, but from this altitude they were visible and spectacularly beautiful. One could hardly take one’s eyes off them, for fear of missing the slightest nuance in their beauty and grandeur. One range slowly gave place to another, one massive peak to another. They covered the north – eastern horizon, and even after we had been flying for two hours, they were still there. It was really incredible: the colour, the immensity and the solitude. One forgot everything else – the passengers, the captain asking questions, and the hostess requesting the tickets. It was not the absorption of a child in a toy, nor of the monk in his cell, nor of the sannyasi on the bank of a river. It was a state of total attention in which there was no distraction. There was only the beauty and the glory of the earth. There was no watcher.

飞机在指定的时间起飞，平稳地爬过这座城市，那里有圆顶、古老的坟墓和长条状的丑陋建筑，自命不凡，最近建成。我们飞越城市，城外是河流，蜿蜒而开阔，水域呈淡蓝绿色；飞机跟着它，大部分时间是往东南方向行驶。我们已经在大约六千英尺高，这个乡村躺在我们下面，整齐地分成不规则的灰绿色斑块，每个人都拥有一小块。这条河蜿蜒穿过许多村庄，从那里起，有笔直的、狭窄的人造运河延伸到田野里。在数百英里外的东方，白雪皑皑的山脉开始出现，在它们的玫瑰色的光芒中，空灵而虚幻。起初，它们似乎漂浮在地平线之上，很难相信它们是山脉，有尖锐的山峰和巨大的阵型。从地球表面，在那个距离，看不到它们，但从这个高度，它们是可见的，非常美丽。人几乎无法将目光从它们身上移开，因为害怕错过它们的美丽和宏伟的细微变化。一条山脉慢慢地让位于另一条山脉，一个巨大的山峰到另一个巨大的山峰。它们覆盖了北部到东部的地平线，即使我们已经飞行了两个小时，它们仍然在那里。这真的令人难以置信：色彩、广阔和寂寥。人忘记了其他一切 —— 乘客、机长问的问题、空姐查询机票。这不是一个孩子在玩具里的吸收，也不是僧侣在他的牢房里，也不是河岸边的桑雅生。这是一种完全关注的状态，在这种状态下，没有分心。只有地球的美丽和荣光。没有观看者。

A psychologist, an analyst, and an M.D., he was plump, with a large head and serious eyes. He had come, he said, to talk over several points; however, he would not use the jargon of psychology and analysis, but would keep to words with which we were both familiar. Having studied the famous psychologists, and himself been analysed by one of them, he knew the limitations of modern psychology, as well as its therapeutic value. It was not always successful, he explained, but it had great possibilities in the hands of the right people. Of course, there were many quacks, but that was to be expected. He had also studied, although not extensively oriental thought and the oriental idea of consciousness.

他是一名心理学家、分析师和医学博士，他体态肥胖，脑袋大，眼神严肃。他说，他来这里是为了谈几个要点。然而，他不会使用心理学和分析学的行话，而会坚持使用我们都熟悉的词语。在求学于著名的心理学家，并被其中一位心理学家亲自分析过之后，他知道，现代心理学的局限性及其治疗价值。他解释说，它并不总是成功的，但它在合适的人手中有很大的可能性。当然，有很多庸医，但这是可以预料的。他也研究过，尽管不是很广泛，东方思想和东方观念的概念。

“When the subconscious was first discovered and described here in the West, no university had a place for it, and no publisher would undertake to bring out the book; but now, of course, after only two decades, the word is on everybody’s lips. We like to think that we are the discoverer of everything, and that the Orient is a jungle of mysticism and disappearing-rope tricks; but the fact is that the Orient undertook the exploration of consciousness many centuries ago, only they used different symbols, with more extensive meanings. I am saying this only to indicate that I am eager to learn, and have not the usual bias in this matter. We specialists in the field of psychology do help the maladjusted to return to society, and that seems to be our main concern. But somehow I personally am not satisfied with this – which brings me to one of the points I want to discuss. Is that all we psychologists can do? Can we not do more than just help the maladjusted individual to return to society?”

“当潜意识在西方首次被发现和描述时，没有一所大学留有它的位置，也没有出版商会承诺推出这本书；但现在，当然，仅仅过了二十年，这个词就在每个人的嘴边。我们喜欢认为我们是一切的发现者，东方是神秘主义和杂耍的丛林；但事实是，东方在几个世纪前就进行了意识的探索，只是他们使用了不同的符号，具有更广泛的含义。我这样说只是为了表明我热心学习，在这件事上没有通常的偏见。我们心理学领域的专家们，确实帮助那些适应不良的人回归社会，这似乎是我们主要关心的问题。但不知何故，我个人对此并不满意 —— 这让我想到了我想讨论的一点。那就是我们心理学家所能做的吗？难道我们能做的，就仅仅是帮助适应不良的个人回归社会吗？”

Is society healthy, that an individual should return to it? Has not society itself helped to make the individual unhealthy? Of course, the unhealthy must be made healthy, that goes without saying; but why should the individual adjust himself to an unhealthy society? If he is healthy, he will not be a part of it. Without first questioning the health of society, what is the good of helping misfits to conform to society?

社会是否健康，个人应该回归社会吗？难道社会本身没有促使个人变得不健康吗？当然，不健康的人必须变得健康，这是不言而喻的；但是，个人为什么要适应不健康的社会呢？如果他是健康的，他就不会参与其中。在不首先质疑社会健康的情况下，帮助不合群的人顺应社会有什么好处？

“I don’t think society is healthy; it is run by and for frustrated, power-seeking superstitious people. It is always in a state of convulsion. During the last war I helped in the work of trying to straighten out the misfits in the army who couldn’t adjust themselves to the horrors of the battlefield. They were probably right, but there was a war on, and it had to be won. Some of those who fought and survived still need psychiatric help, and to bring them back into society is going to be quite a job.”

“我不认为社会是健康的；它由受挫的、寻求权力的迷信者经营并为他们服务。它总是处于抽搐状态。在上一次战争中，我帮助纠正了军队中那些无法适应战场恐怖的不合群的人们。他们可能是对的，但是有一场战争，它必须打赢。一些战斗和幸存下来的人们仍然需要精神科的帮助，将他们带回社会将是一项艰巨的工作。”

To help the individual to fit into a society which is ever at war with itself – is this what psychologists and analysts are supposed to do? Is the individual to be healed only in order to kill or be killed? If one is not killed, or driven insane, then must one only fit into the structure of hate, envy, ambition and superstition which can be very scientific? “I admit society is not what it should be, but what can you do? You can’t get out of society; you have to work in it, make a living in it, suffer and die in it. You can’t become a recluse, or one of those people who withdraw and think only of their own salvation. We must save society in spite of itself.”

帮助个人适应一个总在与自己交战的社会 —— 这是心理学家和分析家应该做的吗？个人被治愈只是为了杀戮或被杀死吗？如果一个人没有被杀死，或者被逼疯，那么一个人必须只适应这个仇恨、嫉妒、野心和迷信的社会结构，这很科学吗？ “我承认社会不是它应有的样子，但你能做什么？你无法摆脱社会；你必须在其中工作，在其中谋生，在其中受苦和死亡。你不能成为一个隐士，或者成为那些退缩而只想着自己被救赎的人之一。我们必须拯救社会，不管它是什么样子。”

Society is man’s relationship with man; its structure is based on his compulsions, ambitions, hates, vanities envies, on the whole complexity of his urge to dominate and to follow. Unless the individual breaks away from this corruptive structure, what fundamental value can there be in the physician’s help? He will only be made corrupt again. “It is the duty of a physician to heal. We are not reformers of society; that department belongs to the sociologists.”

社会是人与人交织的关系；它的结构是基于他的强迫、野心、仇恨、虚荣、嫉妒，以及他对这一切的混合体的支配和追随的冲动。除非个人脱离这个腐败的结构，否则医生的帮助有什么根本性的价值呢？他只会再次被腐化。 “治愈是医生的责任。我们不是社会的改革者；那个部分属于社会学家。”

Life is one, it’s not to be departmentalized. We have to be concerned with the whole of man: with his work, with his love, with his conduct, with his health, his death and his God – as well as with the atomic bomb. It’s this fragmentation of man that’s making him sick.

生命是一体的，不能被部门化。我们必须考虑整个人：他的工作、他的爱、他的行为、他的健康、他的死亡和他的上帝 —— 以及原子弹。正是人类的这种分裂，使他生病。

“Some of us realize this, sir, but what can we do? We ourselves are not whole men with an overall outlook, an integrated drive and purpose. We heal one part while the rest disintegrates, only to see that the deep rot is destroying the whole. What is one to do? As a physician, what is my duty?”

“我们中的一些人意识到了这一点，先生，但我们能做些什么呢？我们自己不是一个完整的人，没有一个整体的视野、一种整合的驱动和意图。我们治愈了一部分，而其余部分则崩溃了，只能眼睁睁看着深层的腐烂正在摧毁整体。人该怎么办？作为一名医生，我的职责是什么？”

To heal, obviously; but isn’t it also the responsibility of the physician to heal society as a whole? There can be no reformation of society; there can only be a revolution outside the pattern of society. “But I come back to my point: as an individual, what can one do?”

显然是去治愈；但医生不是也有治愈整个社会的责任吗？不能去改革社会；只能在社会模式之外，产生革命。 “但我又回到了我的观点：作为一个人，这个人能做什么？”

Break away from society, of course; be free, not from mere outward things, but from envy, ambition, the worship of success, and so on. “Such freedom would give one more time for study, and there certainly would be greater tranquillity; but would it not lead to a rather superficial, useless existence?”

当然，脱离社会；自由，不单要从外在的事物上解脱，而且要解放嫉妒、野心、对成功的崇拜等等。 “这种自由将给人有更多的时间学习，当然也会有更大的安宁；但是，难道它不会导致一个相当肤浅的、无用的存在吗？”

On the contrary, freedom from envy and fear would bring to the individual a state of integration, would it not? It would put a stop to the various forms of escape which inevitably cause confusion and self-contradiction, and life would have a deeper, wider significance.

恰恰相反，摆脱嫉妒和恐惧，会给个人带来一种整体的状态；不是吗？它将停下各种形式的逃避，而这些逃避必然会引起困惑与自我矛盾，生命将具有更深层、更广泛的意义。

“Aren’t some escapes beneficial to a limited intelligence? Religion is a splendid escape for many people; it gives significance, however illusory, to their otherwise drab existence.”

“有些逃避对有限的智力不是有益的吗？对许多人来说，宗教是一次精彩的逃避。它赋予了他们原本单调的存在以意义，无论它有多么地虚幻。”

So do cinemas, romantic novels and some drugs; and would you encourage such forms of escape? The intellectuals also have their escapes, crude or subtle, and almost every person has his blind spots; and when such people are in positions of power, they breed more mischief and misery. Religion is not a matter of dogmas and beliefs, of rituals and superstitions; nor is it the cultivation of personal salvation, which is a self-centred activity. Religion is the total way of life; it is the understanding of truth, which is not a projection of the mind.

电影院、浪漫小说和一些毒品也是如此；你会鼓励这种形式的逃避吗？智者也有他们的逃避，粗暴或微妙地，而几乎每个人都有他的盲点；当这些人处于权力地位时，他们滋生更多的悲剧和痛苦。宗教不是教条和信仰、仪式和迷信；也不是培养私人的拯救，那是一种以自我为中心的活动。宗教是生命的整体方式；它是对真理的理解，而不是头脑的阴翳。

“You are asking too much of the average person, who wants his amusements, his escapes, his self-satisfying religion, and someone to follow or to hate. What you are hinting at demands a different education, a different world-society, and neither our politicians nor our average educators are capable of this wider vision. I suppose man has got to go through the long, dark night of misery and pain before he will emerge as an integrated, intelligent human being. For the moment, that is not my concern. My concern is with individual human wrecks, for whom I can and do do a great deal; but it seems so little in this vast sea of misery. As you say, I shall have to bring about a state of integration in myself, and that’s quite an arduous undertaking.

“你对普通人的要求太高了，他们想要他的娱乐、他的逃避、他自我满足的宗教、以及某个可以追随或憎恨的人。你所暗示的，需要一种不同的教育，一个不同的世界社会，而我们的政治家和我们的普通教育工作者，都没有能力达到这种更广阔的视野。我想，人必须经历漫长而黑暗的悲伤和痛苦的夜晚，才能成为一个综合的、智慧的人。目前，那不是我所关心的问题。我关心的是个人的人类残骸，我可以而且确实为他们做了很多事情。但在这浩瀚的苦难海洋中，它似乎太渺小了。正如你所说，我必须使自己处于一种完整的状态，这是一项相当艰巨的任务。

“There is another thing, personal in nature, which I would like to talk over with you, if I may. You said earlier something about envy. I realize that I am envious; and although I allow myself to be analysed from time to time, as most of us analysts do, I haven’t been able to go beyond this thing. I am almost ashamed to admit it, but envy is there, ranging from petty jealousy up to its more complex forms, and I don’t seem able to shake it off.”

“还有另一件事，本质上是个人的，如果可以的话，我想和你谈谈。你刚才说过关于嫉妒的事情。我意识到我很嫉妒；虽然我允许自己不时地被分析，就像我们大多数分析师一样，我无法超越这个东西。我几乎羞于承认这一点，但我这里有嫉妒，从微小的嫉妒到更复杂的形式，而我似乎无法摆脱它。”

Is the mind capable of being free from envy, not in little bits, but completely? Unless there is total freedom from it, right through one’s whole being, envy keeps repeating itself in different forms, at different times. “Yes, I realize that. Envy must be wholly eliminated from the mind, just as a malignant growth must be totally removed from the body, otherwise it will recur; but how?”

头脑是否能够从嫉妒中解脱，不是在一丁点，而是彻底地？除非有完全的解脱，穿透一个人的整个存在，嫉妒就会在不同的时间以不同的形式不断地重复。 “是的，我意识到了这一点。嫉妒必须从头脑中完全地消除，就像恶性肿瘤必须从身体中完全除掉一样，否则它会复发；但是如何做呢？”

The ‘how’ is another form of envy, isn’t it? When one asks for a method, one wants to get rid of envy in order to be something else; so envy is still operating.

“如何”是另一种形式的嫉妒，它不是吗？当一个人要求一种方法时，他想摆脱嫉妒，以变成另外的样子；所以嫉妒还在运作。

“It was a natural question but I see what you mean. This aspect of the matter had never struck me before.”

“它是一个自然的问题，但我看到了你的意思。嫉妒的这一面，我以前从未触碰到。”

We always seem to fall into this trap, and for ever after we are caught in it; we are always trying to be free from envy. Trying to be free gives rise to the method, and so the mind is never free either from envy or from the method. Inquiring into the possibility of total freedom from envy is one thing, and seeking a method to help one to be free is another. In seeking a method, one invariably finds it, however simple or complex it may be. Then all inquiry into the possibility of total freedom ceases, and one is stuck with a method, a practice, a discipline. Thus envy goes on and is subtly sustained.

我们似乎总是落入这个陷阱，而且永远被困在这个陷阱里。我们总是试图摆脱嫉妒。试图采取某种方式而获取自由，因此头脑永远不会从嫉妒或方法中解脱。探究完全地摆脱嫉妒的可能性，是一回事；而寻求一种方式来使人获得解脱，却是另一回事。在寻找一种方式时，人总是会找到它，无论它有多么的简单或复杂。那样，对彻底自由的可能性的一切探究，都停下了，人陷入一种方式、一种练习、一种纪律的束缚之中。因此，嫉妒仍在继续，并且微妙地维持着。

“Yes, as you point it out, I see that’s perfectly true. In effect you are asking me if I am really concerned with total freedom from envy. You know, sir, I have found envy to be stimulating at times; there has been pleasure in it. Do I want to be free from the totality of envy, from both the pleasure and the painful anxiety of it? I confess I have never before asked myself that question, nor have I been asked it by others. My first reaction is, I don’t know if I want to or not. I suppose what I would really like, is to keep the stimulating side of envy and get rid of the rest. But it is obviously impossible to retain only the desirable parts of it, and one must accept the whole content of envy, or be free of it completely. I am beginning to see the meaning of your question. The urge is there to be free from envy, and yet I want to hold on to certain parts of it. We human beings are certainly irrational and contradictory! This requires further analysis, sir, and I hope you will have the patience to go through to the end of it. I can see there is fear involved in this. If I were not driven by envy, which is covered over by professional words and requirements, there might be a slipping back; I might not be so successful, so prominent, so financially well-off. There is a subtle fear of losing all this a fear of insecurity, and other fears which it’s not worth going into now. This underlying fear is certainly stronger than the urge to be free from even the unpleasant aspects of envy, to say nothing of being totally free from it. I now see the intricate patterns of this problem, and I am not at all sure I want to be free from envy.”

“是的，正如你所指出的，我认为那是完全正确的。实际上，你是在问我，我是否真地想完全地摆脱嫉妒。你知道，先生，我发现嫉妒有时是很刺激的。其中有乐趣。我是否想从嫉妒的一切中解脱，从快乐和痛苦的焦虑中解脱？我承认，我以前从未问过自己这个问题，也没有被别人问过。我的第一反应是：我不知道我愿不愿意。我想，我真正想要的是保持嫉妒的刺激面，而摆脱其余的部分。但是，显然不可能只保留其中的某些部分，人必须接受嫉妒的全部内容，或者完全摆脱它。我开始明白你问题的含义。在这种想要摆脱嫉妒的冲动中，我却想抓取它的某些部分。我们人类当真是非理性的、矛盾的！这需要进一步的分析，先生，我希望你能有耐心一直走到最后。我可以看见这里有恐惧。如果我不被嫉妒驱使，不用专业术语和要求所遮掩，我可能会下滑；我可能不会那么成功、那么出众、不会在经济上那么富裕。有一种微妙的恐惧，害怕失去这一切，害怕不安全，以及其它的恐惧 —— 现在不值得进入的恐惧。这种潜在的恐惧肯定比那种渴望摆脱嫉妒中不愉快的部分更加强烈，更不用说完全摆脱嫉妒了。我现在看到了这个问题的复杂性，我完全不确定我是否想摆脱嫉妒。”

As long as the mind thinks in terms of the ‘more’, there must be envy; as long as there’s comparison, though through comparison we think we understand, there must be envy; as long as there’s an end, a goal to be achieved, there must be envy; as long as the additive process exists which is self-improvement, the gaining of virtue, and so on, there must be envy. The ‘more’ implies time, does it not? It implies time in order to change from what one is to what one should be, the ideal; time as a means of gaining, arriving achieving.

只要头脑想要‘更多’，就一定有嫉妒；只要出现了比较，尽管通过比较，我们认为我们理解，却必定存在着嫉妒；只要有目的，有目标要实现，就必定有嫉妒；只要存在加法运算 —— 自我完善、获取美德等等，就必定有嫉妒。 ‘更多’意味着时间，不是吗？它意味着时间，以便从这个样子变成那个理想的样子；时间被当作一种获取、达成的手段。

“Of course. To cover distance, to move from one point to another, whether physically or psychologically, time is necessary.”

“当然。为了覆盖距离，从一个点移动到另一个点，无论是在身体上还是心理上，时间都是必要的。”

Time as a movement from here to there is a physical, chronological fact. But is time needed to be free from envy? We say, “I am this, and to become that, or to change this quality into that, needs time.” But is time the factor of change? Or is any change within the field of time is no change at all? “I am getting rather confused here. You are suggesting that change in terms of time is no change at all. How is that?”

时间作为从这里到那里的运动，是一个物质的、顺序的事实。但是，摆脱嫉妒需要时间吗？我们说， “我是这个，要成为那个，或者把这种品质变成那种，需要时间。” 但是，时间是改变的因素吗？还是时间的领域内的任何改变，根本不是改变？ “我在这里变得相当地困惑。你是在暗示，时间内的改变根本不是改变。那是怎么一回事？”

Such change is a modified continuity of what has been, is it not? “Let me see if I understand this. To change from the fact, which is envy, to the ideal, which is non-envy, needs time – at least, that’s what we think. This gradual change through time, you say, is no change at all, but merely a further wallowing in envy. Yes, I can see that.”

这那种改变是对过往的调整，是过去的延续，它不是吗？ “让我看看我是否理解这一点。让事实改变，从嫉妒转变成理想、也就是不嫉妒，需要时间 —— 至少，这就是我们所想的。你说，这种随着时间的推移而逐渐发生的改变根本不是改变，而只是进一步沉溺于嫉妒之中。是的，我看见那种情况了。”

As long as the mind thinks in terms of changing through time, of bringing about a revolution in the future, there is no transformation in the present. This is a fact, isn’t it?

只要头脑从时间的角度来考虑改变，在未来引发一场革命，现在就没有发生改变。这是一个事实，它不是吗？

“All right, sir, we both see this to be a fact. Then what?”

“好吧，先生，我们都看到这是一个事实。然后呢？”

How does the mind react when it is confronted with this fact? “Either it runs away from the fact, or it stops and looks at it.”

当头脑面对这个事实时，它是如何反应的？ “它要么逃避事实，要么停下来，观看它。”

Which is your reaction? “Both, I am afraid. There is an urge to escape from the fact, and at the same time I want to examine it.”

你的反应是什么？ “恐怕两者都有。有一种逃避这个事实的冲动，同时，我想检查它。”

Can you examine something when there’s fear concerning it? Can you observe a fact about which you have an opinion, a judgment?

当你恐惧的时候，你能检查某个东西吗？当你对它有一种意见、一个判断的时候，你能观察到一个事实吗？

“I see what you mean. I am not observing the fact, but evaluating it. My mind is projecting its ideas and fears upon it. Yes, that’s right.”

“我明白你的意思。我不是在观察事实，而是在评估它。我的头脑正在投射出它的观念和恐惧。是的，那没错。”

In other words, your mind is occupied with itself, and is therefore incapable of being simply aware of the fact. You are operating upon the fact, and not allowing the fact to operate upon your mind. The fact that change within the field of time is no change at all, that there can only be total and not partial, gradual freedom from envy – the very truth of this fact will operate on the mind, setting it free.

换句话说，你的头脑已经被它自己占据，因此，无法简单地意识到这个事实。你是在对事实动手脚，而没有允许事实进入你的头脑。那个事实：时间领域内的改变根本不是改变，那个事实：只能完全地，而不能部分地、渐渐地摆脱嫉妒 —— 那个事实的真实性将在头脑中操作，使它解放。