Question: What is the difference between awareness and introspection? And who is aware in awareness?
问题：意识和反省有什么区别？在意识中，谁在意识？
Krishnamurti: Let us first examine what we mean by introspection. We mean by introspection looking within oneself, examining oneself. Why does one examine oneself? In order to improve, in order to change, in order to modify. You introspect in order to become something, otherwise you would not indulge in introspection. You would not examine yourself if there were not the desire to modify, change, to become something other than what you are. That is the obvious reason for introspection.
克里希那穆提：让我们首先审视一下反省是什么意思。 对于反省的意思，我们指的是审视自己，检查自己。 一个人为什么要审视自己？为了改进，为了改变，为了调整。 你反省是为了成为某种人物，否则你不会沉迷于反省。 如果没有调账、改变、成为不同于你的样子的欲望， 你不会检查你自己。 这是反省的明显原因。
I am angry and I introspect, examine myself, in order to get rid of anger or to modify or change anger. Where there is introspection, which is the desire to modify or change the responses, the reactions of the self, there is always an end in view; when that end is not achieved, there is moodiness, depression. Therefore introspection invariably goes with depression.
我很生气，我反省，检查自己，以摆脱愤怒或调整、改变愤怒。 在有反省的地方，即调整或改变这种回应，这种自我反应的欲望， 总有一个眼前的目的；当这个目的没有获取时，就会有情绪波动、抑郁。 因此，反省总是伴随着抑郁。
I don't know if you have noticed that when you introspect, when you look into yourself in order to change yourself, there is always a wave of depression. There is always a moody wave which you have to battle against; you have to examine yourself again in order to overcome that mood and so on.
不知道你有没有注意到，当你反省的时候， 当你审视你自己以改变你自己时，总会有一波抑郁。 总有一股喜怒无常的浪潮，你必须与之抗争； 你必须再次检查你自己，以克服这种情绪等等。
Introspection is a process in which there is no release because it is a process of transforming what is into something which it is not. Obviously that is exactly what is taking place when we introspect, when we indulge in that peculiar action. In that action, there is always an accumulative process, the `I' examining something in order to change it, so there is always a dualistic conflict and therefore a process of frustration. There is never a release; and, realizing that frustration, there is depression.
反省是一个没有释放的过程 因为它是一种把转变过程：把现存的转变为它不是的东西。 显然，当我们反省时，当我们沉迷于这种奇特的行为时，那恰好是正在发生的情景。 在那个行为中，总有一个累积的过程， “我”检查某个东西是为了改变它，所以总是存在二元性冲突 因此是一个受挫的过程。 永远不会有释放；而且，意识到这种挫败感，就产生了抑郁。
Awareness is entirely different. Awareness is observation without condemnation. Awareness brings understanding, because there is no condemnation or identification but silent observation. If I want to understand something, I must observe, I must not criticize, I must not condemn, I must not pursue it as pleasure or avoid it as non-pleasure. There must merely be the silent observation of a fact. There is no end in view but awareness of everything as it arises.
意识是完全不同的。意识是没有谴责的观察。 意识带来理解，因为没有谴责或认同，只有安静的观察。 如果我想理解某个东西，我必须观察， 我不能批评，我不能谴责，我不能把它当作快乐来追求，或者把它当作不快乐来避免。 必定只是对一个事实安静的观察。 眼前没有目的，只有意识，在它的一切冒出来的那一刻。
That observation and the understanding of that observation cease when there is condemnation, identification, or justification. Introspection is self-improvement and therefore introspection is self-centredness. Awareness is not self-improvement.
当有谴责、识别或评判时， 这种观察和对这种观察的理解消亡了。 反省是自我完善，因此反省是以自我为中心的。 意识不是自我完善。
On the contrary, it is the ending of the self, of the 'I', with all its peculiar idiosyncrasies, memories, demands and pursuits. In introspection there is identification and condemnation. In awareness there is no condemnation or identification; therefore there is no self-improvement. There is a vast difference between the two.
相反，它是自我的终结，是“我”的尽头， 包括其中所有的珍贵的特质、记忆、要求和追求。 在反省中，有认同和谴责。 在意识中，没有谴责或认同； 因此没有自我完善。 两者之间存在巨大差异。
The man who wants to improve himself can never be aware, because improvement implies condemnation and the achievement of a result. Whereas in awareness there is observation without condemnation, without denial or acceptance. That awareness begins with outward things, being aware, being in contact with objects, with nature.
想要提升他自己的人永远无法意识， 因为改进意味着谴责和结果的实现。 然而在意识中，有观察而没有谴责、拒绝或接受。 这种意识始于外在的事物，意识，与物体，与自然接触。
First, there is awareness of things about one, being sensitive to objects, to nature, then to people, which means relationship; then there is awareness of ideas. This awareness, being sensitive to things, to nature, to people, to ideas, is not made up of separate processes, but is one unitary process. It is a constant observation of everything, of every thought and feeling and action as they arise within oneself.
首先，对一个人有意识， 对物体、大自然敏感，然后对人敏感，这意味着关系； 然后是意识到想法。 这种意识，对事物、对自然、对人、对想法敏感， 不是由分裂的过程组成，而是一个单一的过程。 它是对一切事物的持久观察，对每一个思想、感觉和行动的观察，当它们在一个人的里面冒出来的时候。
As awareness is not condemnatory, there is no accumulation. You condemn only when you have a standard, which means there is accumulation and therefore improvement of the self. Awareness is to understand the activities of the self, the `I', in its relationship with people, with ideas and with things. That awareness is from moment to moment and therefore it cannot be practised.
由于意识不是谴责性的，所以没有积累。 只有当你有一个标准时，你才去谴责，这意味着有积累，因此有自我的改善。 意识就是理解自我的活动，这位“我”， 在它与人、想法和事物的关系中。 这种意识是每时每刻的，因此它无法被实践。
When you practise a thing, it becomes a habit and awareness is not habit. A mind that is habitual is insensitive, a mind that is functioning within the groove of a particular action is dull, unpliable, whereas awareness demands constant pliability, alertness. This is not difficult.
当你实践一件事时，它就变成了一种习惯，而意识不是习惯。 习惯性的头脑是不敏感的， 在某个特定行为的凹槽中运作的头脑是迟钝的，不灵活的， 而意识需要持续的柔韧性，警觉性。 这不难。
It is what you actually do when you are interested in something, when you are interested in watching your child, your wife, your plants, the trees, the birds. You observe without condemnation, without identification; therefore in that observation there is complete communion; the observer and the observed are completely in communion. This actually takes place when you are deeply, profoundly interested in something.
当你对某事感兴趣时，你实际上就在这么做， 当你有兴趣观察你的孩子，你的妻子，你的植物，树木，鸟儿时。 你观察，没有谴责，没有识别； 因此，在这种观察中，有完全的共融； 观察者和被观察者完全是共融的。 这实际上发生在你对某事有深刻的兴趣时。
Thus there is a vast difference between awareness and the self-expansive improvement of introspection. Introspection leads to frustration, to further and greater conflict; whereas awareness is a process of release from the action of the self; it is to be aware of your daily movements, of your thoughts, of your actions and to be aware of another, to observe him. You can do that only when you love somebody, when you are deeply interested in something; when I want to know myself, my whole being, the whole content of myself and not just one or two layers, then there obviously must be no condemnation.
因此，意识和这种反省的自我扩展之间，存在着巨大差异。 反省导致挫折，导致进一步和更大的冲突； 而意识是从自我行动中释放出来的过程； 就是要意识你每天的动作，你的思想，你的行为，意识到另一个人，观察他。 只有当你爱某个人，当你对某事非常感兴趣时，你才能做到； 当我想认识我自己，我的全部存在，我自己的全部内容，而不仅仅是一两层， 那么显然不能有谴责。
Then I must be open to every thought, to every feeling, to all the moods, to all the suppressions; and as there is more and more expansive awareness, there is greater and greater freedom from all the hidden movement of thoughts, motives and pursuits. Awareness is freedom, it brings freedom, it yields freedom, whereas introspection cultivates conflict, the process of self-enclosure; therefore there is always frustration and fear in it.
然后，我必须对每一个思想，每一个感觉，所有的情绪，所有的压抑敞开心扉； 随着意识越来越广阔， 从思想、动机和追求的所有隐藏运动中，有越来越大的自由。 意识是自由，它带来自由，它产生自由， 而反省培养冲突，这是自我封闭的过程； 因此，其中总是有挫折和恐惧。
The questioner also wants to know who is aware. When you have a profound experience of any kind, what is taking place? When there is such an experience, are you aware that you are experiencing? When you are angry, at the split second of anger or of jealousy or of joy, are you aware that you are joyous or that you are angry?
提问者还想知道是谁在意识。 当你有任何形式的深刻体验时，在发生什么？ 当有这样的体验时，你是否意识到你正在体验？ 当你生气时，在愤怒、嫉妒或喜悦的那一刹， 你可知道你是在欢喜，还是在生气？
It is only when the experience is over that there is the experiencer and the experienced. Then the experiencer observes the experienced, the object of experience. At the moment of experience, there is neither the observer nor the observed: there is only the experiencing. Most of us are not experiencing. We are always outside the state of experiencing and therefore we ask this question as to who is the observer, who is it that is aware? Surely such a question is a wrong question, is it not?
只有当体验结束时，才会有体验者和被体验者。 然后体验者观察被体验者，体验的对象。 在体验的那一刻，既没有观察者，也没有被观察者：只有体验。 我们大多数人都没有在体验。 我们总是在体验的状态之外 因此，我们问这个问题，谁是观察者，谁在意识？ 这样的问题肯定是错误的问题，不是吗？
The moment there is experiencing, there is neither the person who is aware nor the object of which he is aware. There is neither the observer nor the observed but only a state of experiencing. Most of us find it is extremely difficult to live in a state of experiencing, because that demands an extraordinary pliability, a quickness, a high degree of sensitivity; and that is denied when we are pursuing a result, when we want to succeed, when we have an end in view, when we are calculating - all of which brings frustration.
在体验的那一刻，既没有意识的人，也没有他意识的客体。 既没有观察者，也没有被观察者，而只有一种体验状态。 我们大多数人发现生活在一种体验的状态中是极其困难的， 因为这需要非凡的柔韧性、敏捷性、高度的灵敏性； 当我们追求结果时，当我们想要成功时，当我们有目的时，这一点就会被拒绝， 当我们算计时 —— 所有这些都会带来挫败感。
A man who does not demand anything, who is not seeking an end, who is not searching out a result with all its implications, such a man is in a state of constant experiencing. Everything then has a movement, a meaning; nothing is old, nothing is charred, nothing is repetitive, because what is is never old, The challenge is always new. It is only the response to the challenge that is old; the old creates further residue, which is memory, the observer, who separates himself from the observed, from the challenge, from the experience.
一个不要求任何东西的人，一个不寻求目的的人， 没有搜寻一个结果及其影响， 这样的人处于不断体验的状态。 那么，一切都有一个运动，一个意义； 没有什么是旧的，没有什么是烧焦的，没有什么是重复的， 因为那永远不是老旧的，这个挑战永远是新的。 只有对挑战的回应才是老旧的； 旧的创造了进一步的残留物，也就是记忆，这位观察者， 他把他自己与被观察者、挑战、体验相分离。
You can experiment with this for yourself very simply and very easily. Next time you are angry or jealous or greedy or violent or whatever it may be, watch yourself. In that state, `you' are not. There is only that state of being. The moment, the second afterwards, you term it, you name it, you call it jealousy, anger, greed; so you have created immediately the observer and the observed, the experiencer and the experienced. When there is the experiencer and the experienced, then the experiencer tries to modify the experience, change it, remember things about it and so on, and therefore maintains the division between himself and the experienced.
您能够非常简单，非常轻松地亲自去实验。 下一次，当你生气、嫉妒、贪婪、暴力或其他任何情景时，注意你自己。 在那种状态下，“你”不存在。只存在这种状态。 那一刻，之后的那一秒，你命名它，你给它取名字，你称之为嫉妒、愤怒、贪婪； 因此，你立即创造出观察者和被观察者，体验者和被体验的。 当有体验者和体验时， 然后体验者尝试修改体验，改变它，记住有关它的事情等等， 因此维持着他自己和体验之间的分歧。
If you don't name that feeling - which means you are not seeking a result, you are not condemning, you are merely silently aware of the feeling - then you will see that in that state of feeling, of experiencing, there is no observer and no observed, because the observer and the observed are a joint phenomenon and so there is only experiencing.
如果你没有命名那种感觉 —— 也就意味着你不是在寻求结果， 你不是在谴责，你只是安静地意识这种感觉。 —— 然后你会看到，在那种感觉、体验的状态中， 没有观察者，也没有被观察者， 因为观察者和被观察者是一种共同的现象，所以只有体验。
Therefore introspection and awareness are entirely different. Introspection leads to frustration, to further conflict, for in it is implied the desire for change and change is merely a modified continuity. Awareness is a state in which there is no condemnation, no justification or identification, and therefore there is understanding; in that state of passive, alert awareness there is neither the experiencer nor the experienced.
因此，反省和意识是完全不同的。 反省导致沮丧，进一步的冲突， 因为其中隐含着对改变的渴望，而改变只是一种调整后的延续。 意识是一种没有谴责、没有理由或认同的状态， 因此有理解； 在这种被动的、警觉的意识状态中，既没有体验者，也没有被体验者。
Introspection, which is a form of self-improvement, of self-expansion, can never lead to truth, because it is always a process of self-enclosure; whereas awareness is a state in which truth can come into being, the truth of what is, the simple truth of daily existence.
反省，是一种自我完善、自我扩张的形式，永远不能导向真理， 因为它始终是一个自我封闭的过程； 而意识是一种能够显现真理的状态， 什么是真理，是日常生活中，简单的事实。
It is only when we understand the truth of daily existence that we can go far. You must begin near to go far but most of us want to jump, to begin far without understanding what is close. As we understand the near, we shall find the distance between the near and the far is not. There is no distance - the beginning and the end are one.
只有理解日常生活的这种真实，我们才能走得更远。 你必须从近处开始，才能走得更远，但我们大多数人都想跳，从远方开始，而不去理解什么是近。 当我们理解近处时，我们会发现近处和远处之间的距离是不存在的。 没有距离 —— 起点和终点是一样的。