TO KNOW OURSELVES means to know our relationship with the world - not only with the world of ideas and people, but also with nature, with the things we possess. That is our life - life being relationship to the whole. Does the understanding of that relationship demand specialization? Obviously not. What it demands is awareness to meet life as a whole.
认识我们自己，意味着认识我们与世界的关系 —— 不仅与思想和人的世界有关，而且与自然，与我们拥有的东西有关。 这就是我们的生命 —— 生命是与整体的关系。 对这种关系的理解是否需要专业化？显然不是。 它需要的是意识到整个生命。
How is one to be aware? That is our problem. How is one to have that awareness - if I may use this word without making it mean specialization? How is one to be capable of meeting life as a whole? - which means not only personal relationship with your neighbour but also with nature, with the things that you possess, with ideas, and with the things that the mind manufactures as illusion, desire and so on.
如何意识？这是我们的问题。 一个人如何拥有这种意识 —— 如果我可以使用这个词而不让它变得专业化？ 一个人如何能够面对整个生命？ —— 这不仅意味着与邻居的个人关系 也是与自然，与你拥有的东西，与思想， 以及头脑制造的东西，如幻觉、欲望等等。
How is one to be aware of this whole process of relationship? Surely that is our life, is it not? There is no life without relationship; and to understand this relationship does not mean isolation. On the contrary, it demands a full recognition or awareness of the total process of relationship.
一个人如何意识到这整个关系过程？ 当然，这就是我们的生命，不是吗？ 没有关系就没有生命；理解这种关系并不意味着隔离。 相反，它要求对关系的整个过程有充分的认识或意识。
How is one to be aware? How are we aware of anything? How are you aware of your relationship with a person? How are you aware of the trees, the call of a bird? How are you aware of your reactions when you read a newspaper? Are we aware of the superficial responses of the mind, as well as the inner responses? How are we aware of anything?
如何去觉察？ 我们怎么知道任何事情？ 你如何意识到你与一个人的关系？ 你怎么知道树木，鸟的叫声？ 当你读报纸时，你如何意识到你的反应？ 我们是否意识到头脑的表面反应，以及内在的反应？ 我们怎么知道任何事情？
First we are aware, are we not?, of a response to a stimulus, which is an obvious fact; I see the trees, and there is a response, then sensation, contact, identification and desire. That is the ordinary process, isn't it? We can observe what actually takes place, without studying any books. So through identification you have pleasure and pain. And our `capacity' is this concern with pleasure and the avoidance of pain, is it not?
首先，我们有意识，不是吗？ 对刺激的反应，这是一个显而易见的事实； 我看到樹木，有一種回應，然後是感覺、接觸、認同和慾望。 这是普通的过程，不是吗？ 我们可以观察实际发生的事情，而无需研究任何书籍。 因此，通过识别，你有快乐和痛苦。 而我们的“能力”就是这种关注快乐和避免痛苦，不是吗？
If you are interested in something, if it gives you pleasure, there is `capacity' immediately; there is an awareness of that fact immediately; and if it is painful the `capacity' is developed to avoid it. So long as we are looking to `capacity' to understand ourselves, I think we shall fail; because the understanding of ourselves does not depend on capacity.
如果你对某件事感兴趣，如果它给你带来快乐，就会立即有“能力”； 立即意识到这一事实； 如果它是痛苦的，就会发展出“能力”来避免它。 只要我们寻求理解自己的“能力”，我想我们会失败； 因为对自己的理解并不取决于能力。
It is not a technique that you develop, cultivate and increase through time, through constantly sharpening. This awareness of oneself can be tested, surely, in the action of relationship; it can be tested in the way we talk, the way we behave. Watch yourself without any identification, without any comparison, without any condemnation; just watch, and you will see an extraordinary thing taking place. You not only put an end to an activity which is unconscious - because most of our activities are unconscious - you not only bring that to an end, but, further, you are aware of the motives of that action, without inquiry, without digging into it.
它不是一种你随着时间的推移，通过不断磨砺而发展、培养和增加的技术。 这种对自己的意识，当然可以在关系的行动中得到检验； 它可以通过我们的说话方式，我们的行为方式来测试。 观察自己，没有任何认同，没有任何比较，没有任何谴责； 只观察，你就会看到一件非凡的事情正在发生。 你不仅结束了无意识的活动 —— 因为我们的大多数活动都是无意识的 —— 你不仅结束了它，而且，更进一步， 你知道那个行动的动机，不必询问，不需深入研究它。
When you are aware, you see the whole process of your thinking and action; but it can happen only when there is no condemnation. When I condemn something, I do not understand it, and it is one way of avoiding any kind of understanding. I think most of us do that purposely; we condemn immediately and we think we have understood. If we do not condemn but regard it, are aware of it, then the content, the significance of that action begins to open up.
当你意识时，你会看到你思想和行动的整个过程； 但是，只有在没有谴责的情况下才会发生。 當我譴責某件事時，我不理解它，這是一种避免任何理解的方式。 我认为我们大多数人都是故意这样做的； 我们立即谴责，我们认为我们已经理解了。 如果我们不谴责它，而是尊重它，意识到它， 那么，这个内容，这个行动的意义就展开了。
Experiment with this and you will see for yourself. Just be aware - without any sense of justification - which may appear rather negative but is not negative. On the contrary, it has the quality of passivity which is direct action; and you will discover this, if you experiment with it.
尝试一下，您将亲眼看到。 只是留意 —— 没有任何评判 —— 这可能看起来相当消极，但不是消极的。 相反，它有这种被动性，也就是直接地行动； 如果你尝试一下，你会发现这一点。
After all, if you want to understand something, you have to be in a passive mood, do you not? You cannot keep on thinking about it, speculating about it or questioning it. You have to be sensitive enough to receive the content of it. It is like being a sensitive photographic plate. If I want to understand you, I have to be passively aware; then you begin to tell me all your story.
毕竟，如果你想理解一些东西，你必须处于一种被动的心情，你不是吗？ 你不能不停地思考它、揣测它或质疑它。 您必须足够敏感才能接收其中的内容。 它就像一个敏感的照相底片。 如果我想理解你，我必须被动地意识到；然后你开始告诉我你所有的故事。
Surely that is not a question of capacity or specialization. In that process we begin to understand ourselves - not only the superficial layers of our consciousness, but the deeper, which is much more important; because there are all our motives and intentions, our hidden, confused demands, anxieties, fears, appetites. Outwardly we may have them all under control but inwardly they are boiling. Until those have been completely understood through awareness, obviously there cannot be freedom, there cannot be happiness, there is no intelligence.
这当然不是能力或专业化的问题。 在这个过程中，我们开始理解我们自己 —— 不仅是我们意识的表层，还有更深层，这更重要； 因为有我们所有的动机和意图，我们隐藏的、混乱的要求、焦虑、恐惧、口味。 从表面上看，我们可能都控制了它们，但从内在看，它们正在沸腾。 除非这些通过意识被完全理解， 顯然不可能有自由，不可能有快樂，不可能智能。
Is intelligence a matter of specialization? - intelligence being the total awareness of our process. And is that intelligence to be cultivated through any form of specialization? Because that is what is happening, is it not? The priest, the doctor, the engineer, the industrialist, the business man, the professor - we have the mentality of all that specialization.
智能是专业化的问题吗？—— 智能是我们过程的全部意识。 这种智慧可以通过任何形式的专业化来培养吗？ 因为这就是正在发生的事情，不是吗？ 牧师、医生、工程师、实业家、商人、教授 —— 我们有所有这些专业化的智能。
To realize the highest form of intelligence - which is truth, which is God, which cannot be described - to realize that, we think we have to make ourselves specialists. We study, we grope, we search out; and, with the mentality of the specialist or looking to the specialist, we study ourselves in order to develop a capacity which will help to unravel our conflicts, our miseries.
实现最高形式的智能 —— 这是真理，这是上帝，无法描述 —— 要意识到这一点，我们认为我们必须让自己成为专家。 我们学习，我们摸索，我们寻找；并且，携带专家的智能或寻求专家， 我们研究我们自己，是为了发展一种能力，帮助解开我们的冲突和痛苦。
Our problem is, if we are at all aware, whether the conflicts and the miseries and the sorrows of our daily existence can be solved by another; and if they cannot, how is it possible for us to tackle them? To understand a problem obviously requires a certain intelligence, and that intelligence cannot be derived from or cultivated through specialization. It comes into being only when we are passively aware of the whole process of our consciousness, which is to be aware of ourselves without choice, without choosing what is right and what is wrong.
我们的问题是，如果我们意识到， 我们日常生活中的冲突、痛苦和悲伤，是否可以通过他人解决； 如果他们不能，我们怎么可能解决它们？ 理解一个问题显然需要一定的智力， 智力不能从专业化中获得或通过专业化来培养。 只有当我们被动地意识到我们意识的整个过程时，它才会出现， 也就是意识到我们自己，没有选择，不去选择什么是对的，什么是错的。
When you are passively aware, you will see that out of that passivity - which is not idleness, which is not sleep, but extreme alertness - the problem has quite a different significance; which means there is no longer identification with the problem and therefore there is no judgement and hence the problem begins to reveal its content. If you are able to do that constantly, continuously, then every problem can be solved fundamentally, not superficially.
当你被动地意识时，你将从被动中看到这一点。 —— 这不是懒惰，这不是睡眠，而是极度警觉 —— 这个问题具有完全不同的意义； 这意味着不再辨识问题 因此没有判断，因此问题开始揭示其内容。 如果你能够不断地、不断地这样做， 那么每个问题都可以从根本上解决，而不是肤浅地解决。
That is the difficulty, because most of us are incapable of being passively aware, letting the problem tell the story without our interpreting it. We do not know how to look at a problem dispassionately. We are not capable of it, unfortunately, because we want a result from the problem, we want an answer, we are looking to an end; or we try to translate the problem according to our pleasure or pain; or we have an answer already on how to deal with the problem.
这就是困难， 因为我们大多数人都无法被动地意识， 让问题讲述故事，而不解释它。 我们不知道如何冷静地看待问题。 不幸的是，我们没有能力做到这一点， 因为我们想要问题的结果，我们想要一个答案，我们正在寻找一个终点； 或者我们试图根据我们的快乐或痛苦来翻译问题； 或者我们已经有了如何处理问题的答案。 因此，我们用旧模式处理一个总是新的问题。
Therefore we approach a problem, which is always new, with the old pattern. The challenge is always the new, but our response is always the old; and our difficulty is to meet the challenge adequately, that is fully. The problem is always a problem of relationship - with things, with people or with ideas; there is no other problem; and to meet the problem of relationship, with its constantly varying demands - to meet it rightly, to meet it adequately - one has to be aware passively. This passivity is not a question of determination, of will, of discipline; to be aware that we are not passive is the beginning.
挑战总是新的，但我们的反应总是旧的； 我们的困难在于充分地、完全地应对挑战。 问题总是关系问题 —— 与事物、人或思想的关系； 没有其他的问题； 并应对关系问题，其不断变化的要求 —— 为了正确地应对它，为了充分应对它 —— 一个人必须被动地意识。 这种被动不是决心、意志和纪律的问题。 意识到我们不是被动的，就是一个开始。
To be aware that we want a particular answer to a particular problem - surely that is the beginning: to know ourselves in relationship to the problem and how we deal with the problem. Then as we begin to know ourselves in relationship to the problem - how we respond, what are our various prejudices, demands, pursuits, in meeting that problem - this awareness will reveal the process of our own thinking, of our own inward nature; and in that there is a release.
意识到我们想要一个特定问题的特定答案 —— 当然这是开始： 认识我们自己与问题的关系以及我们如何处理问题。 然后当我们开始认识我们自己与问题的关系时 —— 我们如何回应，我们在解决这个问题时的各种偏见、要求、追求是什么 —— 这种意识将揭发我们自己的思考过程，我们自己的内在本性； 其中有一种释放。
What is important, surely, is to be aware without choice, because choice brings about conflict. The chooser is in confusion, therefore he chooses; if he is not in confusion, there is no choice. Only the person who is confused chooses what he shall do or shall not do. The man who is clear and simple does not choose; what is, is. Action based on an idea is obviously the action of choice and such action is not liberating; on the contrary, it only creates further resistance, further conflict, according to that conditioned thinking.
当然，重要的是在没有选择的情况下意识，因为选择会带来冲突。 选择者处于混乱中，因此他选择；如果他不困惑，就没有选择。 只有困惑的人才选择他应该做什么或不该做什么。 清晰简单的人不会选择；什么是，即是。 基于想法的行动显然是选择的行动，这种行动不是解放； 相反，根据这种局限性的思考，它只会造成进一步的抵抗，进一步的冲突。
The important thing, therefore, is to be aware from moment to moment without accumulating the experience which awareness brings; because, the moment you accumulate, you are aware only according to that accumulation, according to that pattern, according to that experience. That is your awareness is conditioned by your accumulation and therefore there is no longer observation but merely translation. Where there is translation, there is choice, and choice creates conflict; in conflict there can be no understanding.
因此，重要的是， 时时刻刻的意识，而不是积累意识带来的体验； 因为，在你积累的那一刻， 你只是根据那个积累，根据那个模式，根据那个体验来意识。 那么，你的意识被你的积累所限制。 因此，不再有观察，而只有翻译。 有翻译的地方就有选择，选择会产生冲突；在冲突中不可能有理解。
Life is a matter of relationship; and to understand that relationship, which is not static, there must be an awareness which is pliable, an awareness which is alertly passive, not aggressively active. As I said, this passive awareness does not come through any form of discipline, through any practice. It is to be just aware, from moment to moment, of our thinking and feeling, not only when we are awake; for we shall see, as we go into it more deeply, that we begin to dream, that we begin to throw up all kinds of symbols which we translate as dreams. Thus we open the door into the hidden, which becomes the known; but to find the unknown, we must go beyond the door - surely, that is our difficulty.
生活是关系的问题； 理解这种关系，它不是静态的， 必须有一种柔韧的意识，一种警觉的、被动的意识，而不是激进的、主动的意识。 正如我所说，这种被动的意识不是通过任何形式的戒律，通过任何练习来实现的。 它只是时时刻刻意识到我们的思想和感受，不仅在我们清醒的时候； 因为当我们更深入地研究它时，我们将看到， 我们开始做梦，我们抛出各种符号，并把它们翻译为梦。 因此，我们打开了通往隐藏的大门，它成为已知的； 但要找到未知，我们必须走出大门 —— 当然，这是我们的困难。
Reality is not a thing which is knowable by the mind, because the mind is the result of the known, of the past; therefore the mind must understand itself and its functioning, its truth, and only then is it possible for the unknown to be.
现实不是头脑可以知道的东西， 因为头脑是已知的、过去的产物； 因此，頭腦必須理解它自己和它的作用，它的真实性， 只有这样，未知才有可能出现。