When you become aware of your conditioning, you will understand the whole of your consciousness. Consciousness is the total field in which thought functions and relationships exist. All motives, intentions, desires, pleasures, fear, inspiration, longings, hopes, sorrows, joys are in that field.
当你觉察到自己的局限，你就会理解意识的整体。 意识是思想运作和关系存在的整个场域。 含藏着一切的动机、意图、欲望、快乐、恐惧、灵感、渴望、希望、悲伤、喜悦。
But we have come to divide the consciousness into the active and the dormant, the upper and lower level - that is, all the daily thoughts, feelings and activities on the surface and below them the so-called subconscious, the things with which we are not familiar, which express themselves occasionally through certain intimations, intuitions and dreams.
可我们习惯性地将意识分为活跃的和休眠的、上面的和下面的 —— 肤浅的日常思想、感觉和活动， 以及下面那些我们不熟悉的东西，偶尔通过暗示、直觉和梦而示现。
We are occupied with one little corner of consciousness which is most of our life. The rest, which we call the subconscious, with all its motives, its fears, its racial and inherited qualities, we do not even know how to get into.
我们在意识的某个小角落里，那儿是我们生活的主场。 其余的地儿，我们称之为潜意识，蕴含着动机、恐惧、种族和遗传品质， 我们甚至还不知道如何进去。
Now I am asking you, is there such a thing as the subconscious at all? We use that word very freely. We have accepted that there is such a thing, and all the phrases and jargon of the analysts and psychologists have seeped into the language.
现在我问你，到底有没有潜意识这种东西？ 我们很随意地使用这个词。 我们已经接受了它的存在， 分析师和心理学家的所有短语和行话，已经渗入到语言中。
But is there such a thing? And why is it that we give such extraordinary importance to it? It seems to me that it is as trivial and stupid as the conscious mind - as narrow, bigoted, conditioned, anxious and tawdry.
真的有这种东西吗？为什么我们赋予它如此非凡的重要性？ 在我看来，它和这颗显意识的头脑同样的琐碎和愚蠢 —— 狭隘、固执、局限、焦虑和华而不实。
So is it possible to be totally aware of the whole field of consciousness, and not merely a part, a fragment of it? If you are able to be aware of the totality, then you are functioning all the time with your total attention, not partial attention.
那么，是否可能完全觉察到意识的整个场域， 而不仅仅是它的一部分、一个碎片？ 如果你能完整地觉察到它， 那么你就一直活在全然的注意中，而非局部的注意。
This is important to understand. Because when you are being totally aware of the whole field of consciousness, there is no friction. It is only when you divide consciousness, which is all thought, feeling and action, into different levels that there is friction.
理解这一点很重要。 因为当你全然觉察到意识的整个场域时，才没有摩擦。 只有当你分解意识 —— 也就是所有的思想、情感和行动 —— 分解为不同的层次时，才有摩擦。
We live in fragments. You are one thing at the office, another at home. You talk about democracy and in your heart you are autocratic. You talk about loving your neighbours, yet kill him with competition. There is one part of you working, looking, independently of the other. Are you aware of this fragmentary existence in yourself?
我们活在碎片里。 你在办公室是一个样子，在家里是另外一个样。 你谈民主，内心却是专制。 你谈爱你的邻居，又用竞争扼杀他。 你的某部分在工作、在看，与另一部分无关。 你觉察到自身的这种杂碎式存在吗？
And is it possible for a brain that has broken up its own functioning, its own thinking, into fragments - is it possible for such a brain to be aware of the whole field? Is it possible to look at the whole of consciousness completely, totally, which means to be a total human being?
一个已经把自己的功能、思考分解成碎片的大脑 —— 这样的大脑能觉察到整个场地吗？ 有可能完整地、全然地看整个意识吗？那意味着成为一个完整的人类。
If, in order to try to understand the whole structure of the me, the self with all its extraordinary complexity, you go step by step, uncovering layer by layer, examining every thought, feeling and motive, you will get caught up in the analytical process which may take you weeks, months, years.
如果，为了试图理解“我”的整体结构、那个具有非凡复杂性的自身， 你一步一步地、一层一层地揭开，审视每一个思想、情感和动机， 你会陷入分析过程，那可能花费你数周、数月、数年。
And when you admit time into the process of understanding yourself, you must allow for every form of distortion. Because the self is a complex entity, moving, living, struggling, wanting, denying, with pressures and stresses and influences of all sorts continually at work on it.
当你把时间引入理解自我的过程时，你就必定允许各种形式的扭曲。 因为自我是一个复杂的实体，在活动、在挣扎、欲求、否定， 各种的压力、张力等等持续不断地影响着它。
So you will discover for yourself that this is not the way. You will understand that the only way to look at yourself is totally, immediately, without time. And you can see the totality of yourself only when the mind is not fragmented. What you see in totality is the truth.
所以，你会亲自发现这不是正确的道儿。 你会明白，看自己的唯一方式是全然、即刻、无时差地看。 只有当头脑没有砸碎时，你才能看到自身的整体。 你在整体中看到的，即是真理。
Now can you do that? Most of us cannot, because most of us have never approached the problem so seriously, because we have never really looked at ourselves. Never. We blame others, we explain things away or we are frightened to look.
那么，你能吗？ 我们很多人都不能，因为我们很多人从未如此严肃地对待这个问题， 因为我们从未真正看过自身。 从来没有。 我们责怪别人，我们把事情搪塞掉，或者我们害怕去看。
But when you look totally, you will give your whole attention, your whole being, everything of yourself, your eyes, your ears, your nerves. You will attend with complete self-abandonment, and then there is no room for fear, no room for contradiction, and therefore no conflict.
当你全然地看， 你会付出你全部的注意力、你全部的存在、你的一切，你的眼睛、耳朵、神经。 你会以完全的忘我状态呈现， 那就没有恐惧，没有矛盾的容身之处，也没有冲突。
Attention is not the same thing as concentration. Concentration is exclusion; attention, which is total awareness, excludes nothing.
注意不同于专注。 专注是排除；注意是全然的觉察，不排除任何东西。
It seems to me that most of us are not aware, not only of what we are talking about but of our environment - the colours around us, the people, the shape of the trees, the clouds, the movement of water.
在我看来，我们很多人不觉察， 不只是我们所谈论的东西，还有我们的环境 —— 我们周围的颜色、人、树的形状、云、水的流动。
Perhaps it is because we are so concerned with ourselves, with our own petty little problems, our own ideas, our own pleasures, pursuits and ambitions that we are not objectively aware. And yet we talk a great deal about awareness.
或许，是因为我们太关心自己， 关心我们自己琐碎的小问题、自己的想法、乐趣、追求和抱负， 以至于我们没有客观地觉察。却又大谈特谈觉察。
Once in India I was travelling in a car. There was a chauffeur driving and I was sitting beside him. There were three gentlemen behind discussing awareness very intently and asking me questions about awareness, and unfortunately at that moment, the driver was looking somewhere else, and he ran over a goat.
有一次在印度，我坐车旅行。一位司机在开车，我坐在他旁边。 后面有三位先生非常激烈地讨论觉察，并问我关于觉察的问题， 不幸的是，那时司机正看着别处，他轧到了一只山羊。
And the three gentlemen were still discussing awareness, totally unaware that they had run over a goat. When the lack of attention was pointed out to those gentlemen who were trying to be aware, it was a great surprise to them.
而那三位先生仍在讨论觉察， 完全没觉察到他们轧了一只山羊。 当有人向那些试图觉察的先生们指出他们匮乏的注意力时， 他们非常惊讶。
And with most of us it is the same. We are not aware of outward things or of inward things.
我们很多人也是如此。对身外或身内的事物，我们都没去觉察。
If you want to understand the beauty of a bird, a fly, or a leaf, or a person with all his complexities, you have to give your whole attention which is awareness. And you can give your whole attention only when you care, which means that you really love to understand, then you give your whole heart and mind to find out.
如果你想理解一只鸟、苍蝇、一片叶子或一个具有各种复杂性的人的美， 你必须付出你全部的注意力，那就是觉察。 而只有在你关心时，你才能付出全部的注意力， 这意味着你真地爱理解， 那么，你付出全部的心和头脑去发现。
Such awareness is like living with a snake in the room. You watch its every movement, you are very, very sensitive to the slightest sound it makes.
这种觉察就如同与一条蛇共处一室。 你观察它的每一个动作，你对它发出的最细微的声音都极其敏感。
Such a state of attention is total energy, in such awareness the totality of yourself is revealed in an instant.
这样的注意力状态是完全的能量， 在这样的觉察中，一瞬间，你自身被完全揭露。
When you have looked at yourself so deeply, you can go much deeper. When we use the word 'deeper', we are not being comparative. We think in comparisons - deep and shallow, happy and unhappy. We are always measuring, comparing. Now is there such a state as the shallow and the deep in oneself?
当你如此深入地看见自己，你可以走得更深。 当我们使用“更深”这个词时，不是在比较。 我们用比较的方式思考 —— 深与浅、快不快乐。 我们总在衡量、比较。 那么，在自身里，存在浅与深这样的状态吗？
When I say, `My mind is shallow, petty, narrow, limited`, how do I know all these things? Because I have compared my mind with your mind, which is brighter, has more capacity, is more intelligent and alert. Do I know my pettiness without comparison? When I am hungry, I do not compare that hunger with yesterday's hunger. Yesterday's hunger is an idea, a memory.
当我说“我的头脑是浅薄的、琐碎的、狭隘的、受限的”，我怎么知道这一切？ 因为我将我的头脑与你的头脑比较， 你的头脑更聪明、能力更强、更敏锐、更警觉。 没有比较，我知道自己的琐碎吗？ 当我饥饿时，我不会把那种饥饿和昨天的饥饿比较。 昨天的饥饿是一个想法、一个记忆。
If I am all the time measuring myself against you, struggling to be like you, then I am denying what I am myself, therefore I am creating an illusion.
如果我总是拿自己与你作比较，努力变得像你， 那么我在否定我自身真实的状态，因此，我正在制造一个幻觉。
When I have understood that comparison in any form leads only to greater illusion and greater misery, just as when I analyse myself, add to my knowledge of myself bit by bit, or identify myself with something outside myself, whether it be the State, a saviour or an ideology. When I understand that all such processes lead only to greater conformity and therefore greater conflict, When I see all this, I put it completely away.
当我已经理解到：任何形式的比较只会导致更大的幻觉和痛苦， 就像当我分析自身，一点一点地增加关于自己的知识， 或者把我自己认同于我之外的某种东西，无论是国家、救世主还是意识形态。 当我明白所有这些过程只会导致更大的服从，带来更大的冲突， 当我看到这一切时，我彻底把它抛开。
Then my mind is no longer seeking. It is very important to understand this. Then my mind is no longer groping, searching, questioning.
那么我的头脑不再寻求 —— 理解这一点非常重要。 那么我的头脑不再摸索、搜寻、追问。
This does not mean that my mind is satisfied with things as they are, but such a mind has no illusion. Such a mind can then move in a totally different dimension.
这并不意味着我的头脑满足于现状，而是这样的头脑没有幻觉。 这样的头脑能在一个完全不同的维度中运动。
The dimension in which we usually live, the life of every day which is pain, pleasure and fear, has conditioned the mind, limited the nature of the mind. And when that pain, pleasure and fear have gone, (which does not mean that you no longer have joy, joy is something entirely different from pleasure.) then the mind functions in a different dimension, in which there is no conflict, no sense of 'otherness'.
我们通常所在的维度，是充满痛苦、快乐、恐惧的日常生活， 已经限制了这颗头脑及其自性。 当那种痛苦、快乐和恐惧消失时， —— 这并不意味着你不再有喜悦，喜悦是完全不同于快乐的东西。 那么这颗头脑运转于一个不同的维度，那里没有冲突，没有分别感。
Verbally we can go only so far. What lies beyond cannot be put into words because the word is not the thing.
在言词上，我们只能走到这儿。 超越言词的东西无法用语言表达，因为言词不是事物本身。
Up to now we can describe, explain, but no words or explanations can open the door. What will open the door is daily awareness and attention - awareness of how we speak, what we say, how we walk, what we think. It is like cleaning a room and keeping it in order.
到目前为止，我们可以描述、解释，但没有什么词语或解释能够打开那扇门。 能开门的是日常的觉察和注意力 —— 觉察我们如何说话、在说些什么、如何走路、在想什么。 这就像打扫房间并保持整洁。
Keeping the room in order is important in one sense, but totally unimportant in another. There must be order in the room, but order will not open the door or the window. What will open the door is not your volition or desire.
在某种意义上，保持房间的整洁是重要的，但在另一种意义上却完全不重要。 房间必须有序，但秩序不会开门。 能开门的，不是你的意愿或欲望。
You cannot possibly invite the other. All that you can do is to keep the room in order, which is to be virtuous for itself, not for what it will bring. To be sane, rational, orderly. Then perhaps, if you are lucky, the window will open and the breeze will come in.
你不可能邀请他。 你所能做的就是保持房间有序， 也就是为自身而贞洁，而不是为了能带给它什么的东西。 保持清醒、理性、有序。 那么，或许，如果你运气好，窗户会打开，微风会吹进来。
Or it may not. It depends on the state of your mind. And that state of mind can be understood only by yourself, by watching it and never trying to shape it, never taking sides, never opposing, never agreeing, never justifying, never condemning, never judging - which means watching it without any choice.
或者，可能不会。这取决于你头脑的状态。 那种头脑的状态只能由你自己去理解， 通过观察它，从不尝试去塑造它、去选边站队、去反对、赞同、辩护、不谴责、评判 —— 这意味着没有任何挑剔地观察它。
And out of this choiceless awareness, perhaps the door will open. And you will know what that dimension is in which there is no conflict and no time.
在这个不挑剔的觉察中，或许，那扇门会开。 你会知道那个没有冲突、没有时间的维度是什么。