AT THE END of every leaf, the large leaves and the tiny leaves, there was a drop of water sparkling in the sun like an extraordinary jewel. And there was a slight breeze but that breeze didn't in any way disturb or destroy that drop on those leaves that were washed clean by the late rain. It was a very quiet morning, full of delight, peaceful, and with a sense of benediction in the air. And as we watched the sparkling light on every clean leaf, the earth became extraordinarily beautiful, in spite of all the telegraph wires and their ugly posts. In spite of all the noise of the world, the earth was rich, abiding, enduring. And though there were earthquakes here and there, most destructive, the earth was still beautiful. One never appreciates the earth unless one really lives with it, works with it, puts one's hands in the dust, lifting big rocks and stones - one never knows the extraordinary sense of being with the earth, the flowers, the gigantic trees and the strong grass and the hedges along the road.

在每一片叶子的末稍，大叶子和小叶子的末稍， 都有一滴水在阳光下闪闪发光，就像一颗非凡的宝石。 有一丝的微风， 但微风并没有以任何方式干扰或破坏那些被大雨冲刷干净了的叶片上的水滴。 那是一个非常安宁的早晨，充满了欢乐、平和，空气中弥漫着一种祝福感。 当我们看到每一片干净的叶子上闪烁的光亮时， 大地变得异常美丽，尽管有所有的电线和丑陋的电杆。 尽管世界上到处都是喧嚣，但地球是丰富的，永恒的，持久的。 虽然这里和那里有地震，有极大的破坏性，但地球仍然很美。 一个人永远不会欣赏土地，除非一个人真的与它一起生活， 与它一起劳作，双手伸进泥土里，抬起大岩石和石头 —— 一个人永远不知道与大地、花儿、大树、坚强的草和路边的篱笆在一起的非凡的感觉。

Everything was alive that morning. As we watched, there was a sense of great joy and the heavens were blue, the sun was slowly coming out of the hills and there was light. As we watched the mocking bird on the wire, it was doing its antics, jumping high, doing a somersault, then coming down on the same spot on the wire. As we watched the bird enjoying itself, jumping in the air and then coming down circling, with its shrill cries, its enjoyment of life, only that bird existed, the watcher didn't exist. The watcher was no longer there, only the bird, grey and white, with a longish tail. That watching was without any movement of thought, watching the flurry of the bird that was enjoying itself.

那天早上，一切都活了过来。 当我们观察时，有一种巨大的欢欣感，天蓝蓝的，太阳慢慢地从山上露出，有光。 我们看见电线上的嘲笑鸟，它正在做滑稽的动作，跳得很高，在翻筋斗， 然后回落到原先在电线上的位置。 当我们看着鸟儿享受自己，在空中跳跃，然后盘旋而下，带着它尖锐的叫声， 它享受生命，只有那只鸟存在，观察者不存在。 观察者已经不在那里了，只有那只灰白相间的鸟儿，尾巴很长。 在那观察中，思想没有任何动静，观察那只乐在其中的鸟儿的躁动。

We never watch for long. When we watch with great patience, watch without any sense of the watcher, watch those birds, those droplets on the quivering leaves, the bees and the flowers and the long trail of ants, then time ceases, time has a stop. One doesn't take time to watch or have the patience to watch. One learns a great deal through watching - watching people, the way they walk, their talk, their gestures. You can see through their vanity or their negligence of their own bodies. They are indifferent, they are callous.

我们从来不长久地观察。当我们以极大的耐心观察， 毫无观察者地观察，观察那些鸟，那些颤动的叶片上的水珠， 蜜蜂和花儿以及蚂蚁们漫长的踪迹，接着时间消退了，时间停下了。 一个人没有花时间去观察，也没有耐心去观察。 一个人通过观察学习很多东西 —— 观察人们，他们走路的方式，他们的说话，他们的姿势。 你可以看穿他们的虚荣或他们对自己身体的疏忽。他们是冷漠的，他们是无情的。

There was an eagle flying high in the air, circling without the beat of the wings, carried away by the air current beyond the hills and was lost. Watching, learning: learning is time but watching has no time. Or when you listen, listen without any interpretation, without any reaction, listen without any bias. Listen to that thunder in the skies, the thunder rolling among the hills. One never listens completely, there is always interruption. Watching and listening are a great art - watching and listening without any reaction, without any sense of the listener or the see-er. By watching and listening we learn infinitely more than from any book. Books are necessary, but watching and listening sharpen your senses. For, after all, the brain is the centre of all the reactions, thoughts and remembrances. But if your senses are not highly awakened you cannot really watch and listen and learn, not only how to act but about learning, which is the very soil in which the seed of goodness can grow.

有一只鹰在空中高飞，在没有翅膀拍打的情况下盘旋， 被山外的气流带走，接着，消失了。 观察，学习：学习需要时间，观察没有时间。 或者当你聆听，在聆听的时候，没有任何演绎，没有任何反应，没有任何偏见。 聆听天空中的雷鸣，雷声在山间翻滚。 一个人永远不会彻底地聆听，总是会中断。 观察和聆听是一门伟大的艺术 —— 观察和聆听，而没有任何反应，没有任何聆听者或观察者的感受。 通过观察和聆听，我们无限地学习，比任何书本都要多。 书籍是必要的，但观察和聆听可以磨砺你的感知。 因为，毕竟，大脑是所有的反应、思想和记忆的中心。 但是，如果你的感知没有被高度唤醒，你就无法真正地观察、聆听和学习， 不只如何行动，还与学习相关，这正是可以使善良的种子生长的土壤。

When there is this simple, clear watching and listening, then there is an awareness - awareness of the colour of those flowers, red, yellow, white, of the spring leaves, the stems, so tender, so delicate, awareness of the heavens, the earth and those people who are passing by. They have been chattering along that long road, never looking at the trees, at the flowers, at the skies and the marvellous hills. They are not even aware of what is going on around them. They talk a great deal about the environment, how we must protect nature and so on, but it seems they are not aware of the beauty and the silence of the hills and the dignity of a marvellous old tree. They are not even aware of their own thoughts, their own reactions, nor are they aware of the way they walk, of their clothes. It does not mean that they are to be self-centred in their watching, in their awareness, but just be aware.

当有了这种简单、清晰的观察和聆听，就有一种觉察 —— 觉察到那些花的颜色，红色、黄色、白色，春天的叶子、茎干， 如此柔嫩，那么微妙，觉察到天、地和那些路过的人。 他们一直在那条漫长的道路上喋喋不休， 从不看树，看花，看天空和奇妙的山丘。 他们甚至没有觉察到周围发生了什么。 他们谈论了很多关于环境，我们必须如何保护自然等等， 但他们似乎没有觉察到山丘的美丽和寂静以及一棵奇妙的老树的尊严。 他们甚至没有觉察到自己的想法，自己的反应，也没有觉察到他们走路的方式，他们的穿着打扮。 这并不意味着他们要在观察、觉察中以自我为中心，而仅是觉察。

When you are aware there is a choice of what to do, what not to do, like and dislike, your biases, your fears, your anxieties, the joys which you have remembered, the pleasures that you have pursued; in all this there is choice, and we think that choice gives us freedom. We like that freedom to choose; we think freedom is necessary to choose - or, rather, that choice gives us a sense of freedom - but there is no choice when you see things very, very clearly.

当你觉察到一个 ‘做这个，不做那个’ 的选择， 喜欢和不喜欢，你的偏见，你的恐惧，你的焦虑，记忆中的那些欢乐，你所追求的快乐； 在这里面，可以随便选择，而我们认为：选择给了我们自由。 我们喜欢这种选择的自由；我们认为自由需要有选项 —— 或者更确切地说，那种选择给了我们一种自由感 —— 但是当你非常、非常清楚地看到事物时，就不用选择。

And that leads us to an awareness without choice - to be aware without any like or dislike. When there is this really simple, honest, choiceless awareness it leads to another factor, which is attention. The word itself means to stretch out, to grasp, to hold on, but that is still the activity of the brain, it is in the brain. Watching, awareness, attention, are within the area of the brain, and the brain is limited - conditioned by all the ways of past generations, the impressions, the traditions and all the folly and the goodness of man. So all action from this attention is still limited, and that which is limited must inevitably bring disorder. When one is thinking about oneself from morning until night - one's own worries, one's own desires, demands and fulfilments - this self-centredness, being very, very limited, must cause friction in its relationship with another, who is also limited; there must be friction, there must be strain and disturbances of many kinds, the perpetual violence of human beings.

而那样就带给我们一种不用选择的觉察 —— 那觉察之中，没有任何喜欢或不喜欢。 当出现这种简单的、诚实的、无选择的真正地觉察，它会带来另一个因素，那就是关注。 这个词本身的意思是伸展，抓取，握住，但它仍然是大脑的活动，它在大脑里。 观察、觉察、关注，都在大脑的区域内，而大脑是有限的 —— 受限于过去历代人类的所有方式： 那些印象、传统以及人类所有愚蠢和善良。 因此，出自关注的所有行动仍然是受限的，那个受限的必然会带来失序。 当一个人从早到晚都想着自己 —— 自己的忧虑，自己的欲望、要求和满足 —— 这种以自我为中心的想法，非常，非常受限， 必然会在与别人的关系中引起摩擦，而别人也是受限的; 必定有摩擦，必定有各种紧张和干扰，那种属于人类的无休止的暴力。

When one is attentive to all this, choicelessly aware, then out of that comes insight. Insight is not an act of remembrance, the continuation of memory. Insight is like a flash of light. You see with absolute clarity, all the complications, the consequences, the intricacies. Then this very insight is action, complete. In that there are no regrets, no looking back, no sense of being weighed down, no discrimination. This is pure, clear insight - perception without any shadow of doubt. Most of us begin with certainty and as we grow older the certainty changes to uncertainty and we die with uncertainty. But if one begins with uncertainty, doubting, questioning, asking demanding, with real doubt about man's behaviour, about all the religious rituals and their images and their symbols, then out of that doubt comes the clarity of certainty. When there is clear insight into violence, for instance, that very insight banishes all violence. That insight is outside the brain, if one can so put it. It is not of time. It is not of remembrance or of knowledge, and so that insight and its action changes the very brain cells. That insight is complete and from that completeness there can be logical, sane, rational, action.

当一个人关注这一切，无选择地觉察，就会从中产生洞察。 洞察不是一种记忆行为，记忆的延续。 洞察像一道闪光。你绝对清晰地看见：所有的复杂情况，后果，纷繁之处。 那么这个洞察就是行动，完全的。 那里没有遗憾，没有回头，没有压抑的感觉，没有歧视。 这是纯粹的，清晰的洞察 —— 感知，而没有任何怀疑的影子。 我们大多数人都从 ‘确定’ 开始，随着我们年龄的增长，‘确定’ 变成了 ‘不确定’，而我们就带着 ‘不确定’ 而死去。 但是，如果一个人从 ‘不确定’ 开始，怀疑，质疑，探问， 真切地怀疑人的行为、所有的宗教仪式及其里面的形象和符号， 那么这种怀疑就产生了确切的清晰度。 例如，当对暴力有清晰的洞察，那个洞察就会消除所有暴力。 那个洞察在大脑之外，如果一个人可以这样说。它不属于时间。 它不属于记忆或知识，因此，那个洞察及其行为改变了脑细胞。 那种洞察是完全的，从这种完整性中，能出现逻辑的、理智的、理性的行动。

This whole movement from watching, listening, to the thunder of insight, is one movement; it is not coming to it step by step. It is like a swift arrow. And that insight alone can uncondition the brain, not the effort of thought, which is determination, seeing the necessity for something; none of that will bring about total freedom from conditioning. All this is time and the ending of time. Man is time-bound and that bondage to time is the movement of thought. So where there is an ending to thought and to time there is total insight. Only then can there be the flowering of the brain. Only then can you have a complete relationship with the mind.

从观察，聆听到洞察的雷鸣，这整个运动是一个动作； 它不是一步一步地走来。它像一支迅捷的箭。 那个洞察能解放头脑，而非思想的结果，那是一个决定，看见某种东西的必要性； 所有那些都不会从约束中带来完整的自由。所有这些都是时间和时间的终结。 人受时间的制约，而时间的束缚就是思想的运动。 因此，在思想和时间结束的地方，就有了完整的洞察。 只有那时，大脑才能开放。只有那样，你才能与头脑建立完全的关系。