15 THE NATURE OF EXPLORATION 探索的性质

A: All our lives we have been thinking in terms of cause and operating on cause. Our whole life is living with cause, finding out the cause and trying to control the cause. Even when we know the cause we cannot operate on it. This is also a part of our experience. Buddha discovered the cause of suffering and was liberated from suffering. You say cause is effect and effect is cause, and you also point out that in this cause and effect, time is inescapable. Even after listening to you, the impact of cause and the operating on cause has become an integral part of one's thinking. Can we go into it?

阿：我们一生都在思考原因，并根据原因进行操作。 我们的一生就是活在因中，找出原因并试图控制原因。 即使我们知道原因，我们也无法对其进行手术。这也是我们经验的一部分。 佛陀发现了痛苦的原因，并从痛苦中解脱出来。 你说因就是果，果就是因，你也指出，在这个因果关系中，时间是不可避免的。 即使听了你的话，原因的影响和手术对原因的影响已经成为一个人思想的一个组成部分。我们可以进去吗？

R: You explore when you do not know. K: First we asked what is the quality of the mind which is exploring? What is it exploring - the superficial or the causes which are so deeply hidden? So before I begin to explore, I must find out the state of the mind which explores. Now, what is the state of the mind, the quality of the mind that can explore? You say the Buddha said this, somebody said that, and so on, but what is the quality of the mind that has the capacity, that can explore? What is the `I' which explores - is it crooked, myopic, far-sighted? I must see the quality of the mind which looks at the carpet before I can see anything. Obviously, it must be a free mind. Have you a mind that is free from any conclusion? Otherwise you cannot explore.

拉：当你不知道的时候，你会探索。 克：首先，我们问的是正在探索的头脑的品质是什么？ 它在探索什么 —— 表面的还是隐藏得如此之深的原因？ 因此，在我开始探索之前，我必须找出在探索的头脑所处的状态。 现在，这颗头脑的状态是什么，可以探索的头脑的品质是什么？ 你说佛陀这样说，其他人那样说，等等，但是，有能力、能够进行探索的头脑的品质是什么？ 这位在探索的‘我’是什么 —— 是被扭曲的、近视的、有远见的吗？ 在我看任何东西之前，我必须先看看这颗盯着屏幕的头脑的品质。 显然，它必须是一个自由的头脑。 你有没有一个没有任何结论的头脑？否则你无法探索。

A: We have unconfessed postulates and we see and drop them. K: What you are doing is analysis. You are analysing step by step. When you analyse, what takes place? There is the analyser and the thing analysed. The analyser must be extremely clear-sighted to analyse, and if this analysis is in any way twisted, it is not worth anything. The analytical, intellectual process implies time. By the time you have enquired through analysis, through time, other factors enter which distort the cause. So the way of analysis is entirely wrong. So, there has to be a dropping of analysis. J: I am confused. K: Yes, it is a fact we are confused. We do not know what to do and we begin to analyse.

阿：我们有尚未确认的假设，我们看到并放弃它们。 克：你做的是分析。您正在逐步地分析。当您分析时，在发生什么？ 有分析者和被分析的东西。 分析者必须非常清醒地进行分析，如果这种分析有任何方式的扭曲，它就一文不值。 分析的、智力的过程意味着时间。 当你通过分析，随着时间的推移，其他因素进入，就扭曲了原因。 所以分析的方式是完全错误的。因此，必须放弃分析。 贾：我困惑了。 克：是的，我们困惑，这是事实。我们不知道该怎么做，于是我们开始分析。

A: The process of analysis is to us something concrete. You said while you operate on cause, some other factors enter. Does it mean the analysis of the problem becomes inconsequential? K: I think the whole process is wrong. I am concerned with action which is put together by a series of analytical examinations, analytical implications in which time is involved. By the time I find what I sought, I am exhausted, dead. It is difficult with the conscious mind to analyse, to examine the hidden layers. So I feel this whole intellectual process is wrong. I say this without any disrespect.

阿：分析的过程对我们来说是具体的东西。 你说当你根据原因进行操作时，其他一些因素进入。 这是否意味着对问题的分析变得无关紧要？ 克：我认为整个过程是错误的。 我关心的是一系列分析性检查所组成的行动，而分析意味着时间的渗入。 当我找到我所寻求的东西时，我已经筋疲力尽，死了。 有意识的头脑很难去分析，去检查这些隐匿的层面。 所以我觉得这整个智力过程是错误的。我这样说没有任何不尊重的意思。

A: We have only that tool - the intellect, as a means of examination. Is the intellect capable of examination except to collect, recollect, foresee, analyse? Intellect is capable of that. It is only a fragment. Therefore, the examination by a fragment can only bring about a fragmentary understanding. What do we do? R: I cannot do anything. K: You say the intellect is the only instrument one has which has the capacity to examine. Has it? Has the intellect the capacity to examine or does it examine only partially? I see the truth of that, not as a conclusion, not as an opinion, but the fact that the intellect being partial can examine only partially and therefore I no longer use the intellect.

阿：智力是我们拥有的唯一检查工具。 智力除了收集、回忆、预见、分析之外，是否能够进行检查？ 智力有能力做到那一点。可它只是一个碎片。 因此，碎片的审视只能带来零碎的理解。我们该怎么办？ 拉：我什么都做不了。 克：你说智力是人拥有拥有的唯一检查工具，是吗？ 智力有能力去检查吗？或者，仅部分地检查？ 我认为这是事实，而不是结论，不是一个观点， 这个事实就是：智力作为某个局部，只能进行片面地检查，因此我不再使用智力。

A: Such a mind can lapse into belief. You are saying the mind senses this. K: The drug-taking, the whole of that, is part of the same phenomenon. A: When the mind superficially turns away from analysis, it falls into other traps; so this has to be done rigorously with the intellect. K: Analysis is not the way. A: With what instrument do we explore? Our reason must corroborate what you say.

阿：这样的头脑也许会陷入信仰中。你是说头脑感觉到了这一点。 克：吸毒的行为，那一切，是这种现象的一部分。 阿：当头脑表面上远离分析时，它就会陷入其他的陷阱中； 因此这必须严格地用智力来做。 克：分析不是解决办法。 阿：我们用什么工具探索？我们的理性必须证实你所说的话。

J: You arrive there by some path which is not analytical. We see the logic of it. K: I tell you analysis is not the way of understanding. I give you the logical sequences using reason. That is only an explanation. Why don't you see the truth that analysis is not the way? A: When you say "I examine and this is so", it is pure logic.

贾：你通过非分析的道路到达了那里。我们看到了它的逻辑。 克：我告诉你，分析不是理解的方式。我用理性给你指出了合乎逻辑的续发事件。 那只是一个解释。你为什么看不到分析不是理解的途径？ 阿：当你说‘我检查，这就是如此’，它是纯逻辑的。

K: What you have done is to come to a conclusion through logic, but we are not talking of logic. Logic has led you to analysis. Somebody says your logic is false, because your logic is based on the fact of intellect, which is partial; therefore partial examination is no examination at all. A: It is partial analysis. K: It is like saying that I love my wife partially.

克：你所做的是通过逻辑得出一个结论，但我们不是在谈论逻辑。 逻辑引导你进行分析。 有人说你的逻辑是错误的，因为你的逻辑是基于智力上的事实，而智力是片面的； 因此，片面的检查根本就不是检查。 阿：它是部分的分析。 克：就好比说‘我部分地爱我的妻子。’

A: In the effort to understand environment, nature, outer phenomenon man has developed certain instruments and here too we use the same instruments; but they are inadequate. K: They are not inadequate. They are not adequate. Analysis, process, involves time. As it involves time, it must be partial. The partial is brought about by the intellect, because the intellect is part of the whole structure.

阿：为了努力去理解环境、自然、外部现象，人类已经发展出一定的工具。 在这里，我们也使用相同的工具；但它们不适用。 克：它们不是不适用。它们是不充分的。 分析、过程，涉及到时间。由于涉及到时间，它就必定是局部的。 局部是由智力导致的，因为智力是这整体结构的一部分。

A: What is the instrument which explores when you put the question? When we put the question, we go back to the intellect. K: You began by saying that the intellect is the only instrument of examination. I say the intellect is partial and, therefore, your examination will be lopsided. Therefore your examination is invalid.

阿：当你提出这个问题的时候，所用的探索工具是什么？ 当你提出这个问题，我们回到了智力上。 克：你一开始就说智力是唯一的检查工具。 我说智力是片面的，因此，你的检查将是不平衡的。 因此你的检查无效。

A: It is very clear that the intellect is partial and cannot see, but it starts working through habit. K: "A" began by telling of cause-effect, effect-cause - those are processes of analysis. Analysis implies time and in such analysis there is the analyser and the analysed. The analyser must be free from past accretions, otherwise he cannot analyse. As he cannot be free of the past, analysis has no validity. Seeing that, I say it is finished. Therefore, I am looking for another way.

阿：可以肯定的是，智力是片面的，它无法看见，但它是通过习惯而运作的。 克：阿克尤特从谈论因果关系开始 —— 那些都是分析过程。 分析意味着时间，在这样的分析中，存在着分析者和被分析者， 分析者必须脱离过去的吸积，否则它无法分析。 由于他无法摆脱过去，分析是无效的。看到这里，我说它结束了。 因此，我正在寻找另一种方式。

A: This is the shortest summary - with logic, logic is wiped out. K: I see analysis is not the way. That frees the mind from a false process altogether. So the mind is much more vital. It is like a man walking with a heavy burden and the heavy burden is removed. A: But with us the burden comes back.

阿：这是最简单的总结 —— 通过逻辑，逻辑被清除了。 克：我看到分析不是办法。就把头脑从这个错误的过程中解放了出来。所以头脑更有活力。 这就像一个人背着沉重的包袱走路，沉重的包袱就被卸下了。 阿：但是对我们来说，包袱又回来了。

K: The moment you perceive something to be true, how can it return? The moment you see that the snake is dangerous, you do not go back to the snake. A: Nagarjuna says "if you see what I am saying as a concept, you are finished." J: Is there some other way?

克：在你认识到某个东西是真实的那一刻，它怎么能回来？ 当你看到蛇很危险的那一刻，你就不会回到蛇的身上。 阿：龙树菩萨说：“如果你把我所说的看作一个概念，你就完蛋了。” 贾：还有其他办法吗？

A: You say something. The moment you say something, the instrument stops operating, because that instrument is not going to say anything more. K: But that instrument is very sharp, very clear; it abstains from any partial action taking place. A: It is constantly watching, it can operate. K: No, Sir, the whole analytical process is finished.

阿：你说了些什么。在你说的那一刻，这个工具就停止了运转，因为那个工具不会再说什么了。 克：但是那工具非常敏锐，非常清晰；它不采取任何片面的行为。 阿：它一直在观察，它能运作。 克：不，先生，整个分析过程已经终结了。

A: When we have gone through this.... K: No, we are not exploring. I am showing you how to explore. What you have done is you have used intellect, the partial instrument and thought that was the complete answer. See how the mind has deceived itself, how it says "I have analysed all this", but it has not seen how partial it is, and therefore it is valueless. The intellect itself has become valueless as an instrument apart from other factors. I am asking myself if intellect is not the instrument of examination, then what takes place?

阿：我们深入这…… 克：不，我们不是在探索。我正在向您展示如何探索。 你的做法是使用智力，这个片面的工具和思想，那就是完整的答案。 看看头脑是怎样欺骗它自己的，它说“我已经分析了这一切”， 但它没有看到它是多么的片面，因此它毫无价值。 离开了其他因素的智力被当作一种工具，它就变得毫无价值了。 我问我自己，如果智力不是检查的工具，那么，在发生什么？

A: One comes to believe in the need for support or for the help of some prop, when one comes to this point. K: The factor is, intellect is an incomplete instrument and cannot understand a total factor, a total movement. Then what is examination? If the intellect cannot explore, what is the instrument that can explore? What do Sankara, Nagarjuna, Buddha say about this? Find out. Do any of them deny the intellect? A: They say explore with the help of the terra firma.

阿：当一个人走到这一步，这个人开始相信需要支持，或者需要某些依靠者的帮助。 克：这个事实是，智力是一种不完整的工具，不能理解这整个因素、整个的运动。 那么什么是检查？如果智力不能探索，那么能探索的工具是什么？ 商羯罗，龙树，佛陀对此有何看法？找出来。他们中有人否认智力吗？ 阿：他们说，在大地的帮助下，进行探索。

K: That is with partial vitality, energy, explore the whole energy. How can it? Why have they said this? R: The Vedantic concept is that with the intellect you cannot see, but with the Self or the atman, which is of the very nature of perception, you can see. A: As our minds have been heavily conditioned, when we get a support, we hold on. K: What we want to find out is, analysis and the way of the intellect is not exploration at all. It is like saying "I go partly into the tunnel." What is the quality of the mind if the intellect is not the instrument"?

克：那是通过部分的生命力和能量去探索整个能量。怎么可能呢？他们为什么这么说？ 拉：吠檀多的概念是: 通过智力你无法看， 但是通过真我或阿特曼，也就是感知的本质，你能看。 阿：由于我们的头脑受到了严重制约，当我们找到了支撑物，就抓住不放。 克：我们发现，分析和智力的方式根本不是探索。 这就像在说“我部分地进入隧道”。 如果智力不是工具，头脑的品质是什么？

A: When the intellect is totally put aside, then the mind has nothing of the past in it. K: Who is it that has to put it aside? Then you are back again into the dualistic principle. A: We see the intellect is partial.

阿：当智力完全地被放在一边，那么头脑就没有过去的东西了。 克：是谁必须把它放在一边？然后你又回到了二元性的原则中。 阿：我们看到智力是片面的。

K: Therefore, we are asking: What is the quality of the mind that can explore - mind being not only the intellect but the brain cells, the biological, the physical, the nerves, the whole thing, the total, the complete. What is the quality of the mind that can explore? I see that any partial movement is incomplete and, therefore, does not get anywhere. I see that partial seeing is no seeing at all, and therefore I am finished with it. It is completely over. The mind then asks what the nature of perception is that is total. And it is only such a total perception that can examine. And it may not need to examine at all, because that which has to be examined is of the partial field - division, analysis, exploration. I am asking what total perception is, what is the quality of total perception?

克：所以，我们问: 那种能够探索的头脑的品质是什么？ —— 头脑不仅是智力，而且包含脑细胞、这个有机体、神经系统、这一切，这个总和、这个整体。 这颗能够探索的头脑，它的品质是什么？ 我看到任何局部的运动都是不完整的，因此无处可去。 我看到：‘片面地看’根本不是看，因此我终止了它。它完全结束了。 然后，这颗头脑问，那种完整的感知的本质是什么。 只有这种完整的感知才能进行检查。 它可能根本不需要检查， 因为必须检查的是局部领域 —— 划分、分析、探索。 我在问什么是完整的感知，这种整体性感知的品质是什么？

A: Movement of any kind cannot be total perception. K: What is total perception? R: It seems as if there is no instrument because the instrument belongs to something.

阿：任何形式的运动都不可能是完整的感知。 克：什么是完整的感知？ 拉：似乎不存在工具，因为工具属于某个东西。

K: What is the difficulty? When you look out of the window and see these bushes, how do you look at them? You are usually thinking about something and at the same time looking. I say you have to look, that is all. What is the difficulty? We never look. If I look at a picture, I look. I do not say this painter is so and so, this painter is better than somebody else. I have no measure. I do not verbalize. We said just now partial looking is no looking at all, therefore, the mind has finished with the partial, so when I do look, I look.

克：困难是什么？当你向窗外看，看到这些灌木丛时，你怎么看它们？ 你通常在看的同时，也在思考某些事情。我说你必须看，仅此而已。 有什么困难？我们从不看。如果我看一张照片，我看。 我不说这个画家是某某，这个画家比别人好。 我没有衡量标准。我不作言语化。 我们刚才说，片面的看根本不是看， 因此，头脑已经终止了片面的看，所以当我看的时候，我看。

R: The element of habit is so strong. K: Therefore, the mind which is caught in habit cannot explore. So we have to examine the mind which is caught in habit and not exploration. We have to understand habit. Forget exploration, causation, analysis. Forget all that. Can the mind understand habit? Let us tackle that. A: Whatever you say with the intellect is partial. K: See the truth of it, not the 1ogic of it. You can supply the logic later. What you thought was the door is not the door. You will not move towards that once you see it, but you do not see it.

拉：习惯的作用太强大了。 克：因此，陷入习惯的头脑是无法探索的。 因此，我们必须检查陷入習慣的头脑，而不是去探索。我们必须理解习惯。 忘记探索、因果关系和分析。忘记那一切。头脑能理解习惯吗？让我们解决这个问题。 拉：你通过智力所说出的任何话，都是片面的。 克：看它的真相，而不是它的逻辑。 你可以稍后提供逻辑。你思想中的门，不是这扇门。 一旦你看到它，你不会走向它，但你没有看到它。

R: What is the difference between perception and recognition? For us perception is only there in the form of recognition. K: You recognize through association. Recognition is part of the habit of association. So I am saying you cannot examine, explore with a mind which is used to habit. Therefore, find out the mechanism of habit. Do not find out how to examine, but find out what is habit. A: Habits are grooves.

拉：感知和认识有什么区别？ 对我们来说，感知只是以认识的形式而存在。 克：因为你通过联想来认识。认识是联想习惯的一部分。 所以我说你无法用一个困在习惯中的头脑去检查、探索。 因此，找出习惯的机制。不要去找如何检查，而是找出什么是习惯。 阿：习惯是凹槽。

K: How have habits been formed? That is the door. I am going through that door, now why does the mind fall into habit? What is habit? How is it that the mind falls into habit? I am going to analyse it. We use analysis which is partial, which is not total understanding. Knowing that it is valueless, we still continue - why does the mind fall into habit? Is it because it is the easiest way to function? To get up at six, to go to bed at seven. There is no friction; I do not have to think about it. A: I look at a tree. I do not have to think about it. And yet the mind says it is a tree.

克：习惯是如何形成的？ 那是一扇门，我要穿过那扇门。现在，为什么头脑陷于习惯之中？ 什么是习惯？头脑是怎么掉进去的？我要去分析它。 我们使用的分析是片面的，而不是完整的理解。 知道它毫无价值，我们仍然继续 —— 为什么头脑陷于习惯之中？ 是因为它是最容易的运作方式吗？六点起床，七点睡觉。 没有摩擦；我不必考虑它。 拉：我看到一棵树。我不必去考虑它。然而头脑说‘它是一棵树’。

K: It is a habit. Why does the mind fall into habit? It is the easiest way to live; it is easy to live mechanically. Sexually and in every other way it is easy to live that way. I can live life without effort, change, because in that I find complete security. In habit there is no examination, searching, asking. R: I live within the field of habit.

克：它是一个习惯。为什么头脑陷入习惯之中？ 它是最容易的生活方式；机械地生活是容易的。 在性方面和其他方面，以这种方式生活很容易。 我可以不费吹灰之力地生活，不用改变，因为在那里我找到了完全的安全感。 在习惯中，没有检查，搜索，询问。 拉：我生活在习惯的领域里。

K: So habit can only function within a very small field. Like a professor who is marvellous but functions in a very small field; like a monk who operates within a very small cell. The mind wanting safety, security, no change, lives in patterns. That is a partial examination. But it does not free the mind from patterns. So what shall I do? A: Having seen this, knowing that partial understanding is no understanding, how does the mind free itself totally from habit?

克：因此习惯只能够在很小的范围内发挥作用。 就像一位了不起的专家，却只能在很小的领域内工作； 就好像一位和尚，在一个非常小的房间里运转。 想要有安全、有保障、没有变化的头脑，生活在模式中。那就是片面的检查。 但它并不能将头脑从模式中解放出来。那我该怎么办？ 阿：看到这，认识到‘局部的理解就是不理解’，头脑如何完全地摆脱习惯？

K: I am going to show you. A: We have examined habit, but the mind does not get out of it. K: You will never go back to the analysis of habit. You are no longer going to examine the causes of habit. So the mind is free of the burden of analysis which is part of habit. So you have got rid of it. R: Yes, yes - K: No. It must go. Not merely verbally. Habit is not only symptomatic, but psychosomatic. When we have examined habit as we have done, it is over.

克：我会展示给你。 阿：我们已经检查了习惯，但是头脑并没有摆脱它。 克：你永远不会回到分析的习惯中。你也不再检查习惯的原因。 因此，头脑没有了分析这个‘包袱’。分析是习惯的一部分。因此，你已经摆脱了它。 拉：是的，是的 —— 克：不是。它必须离开。不仅仅是口头上。习惯不仅是表象，而且渗透在身心之内。 当我们像这样来检查习惯，它就结束了。

A: We are not free of habit. K: Because you are still insisting the door is there. We started out saying "I know". There is a certain sense of arrogance. You do not say "I want to find out." Then what is total perception when the mind is free from habit? Habit implies conclusions, formulas, ideas, principles. All these are habits. Habit is the essence of the observer.

阿：我们依旧没有摆脱习惯。 克：因为你依然坚持门就在那里。我们一开始就说‘我知道’。这其中有一定的傲慢感。 你没有说‘我想去发现’。 那么，当头脑摆脱习惯的时候，什么是完整的感知？ 习惯意味着结论、公式、想法、原则。所有这些都是习惯。习惯是观察者的本质。

R: It is all that we know of the "I". K: To find this out, I go to a book. That is where the damage is done, the damage which the other people have established, the Sankaras, the Buddhas and all the others. I prefer this one, I prefer the other one, and so on. I will not let go because that is my vanity. I argue. You know the cartoon which says "My guru has more enlightenment than yours". That is about all. Therefore, Sir, humility is necessary. I know absolutely nothing and I am not going to repeat a word which I have myself not found. I really do not want to know. I know this is not the way. I do not want to know anything more. That is all. The door which I thought was real is not the door. What happens later? I do not move in that direction, I will find out.

拉：那是我们对‘我’的全部了解。 克：为了找到答案，我去看一本书。 这就是造成损害的地方，其他人所建立的损害，商羯罗、佛陀和所有其他人。 我更喜欢这个，我更喜欢另一个，依此类推。我不会放手，因为那是我的虚荣心。我争辩。 你知道有部动画片说“我的上师比你的觉悟更高”。就是如此。 因此，先生，谦卑是必要的。 我什么都不知道，我不会重复一个不是我自己找到的词。 我真的不想知道。我知道这不是办法。 我不想知道更多。仅此而已。 我认为是真实的门，是非那扇门。 之后会发生什么？我不朝那个方向前进，我会发现。