Please go on with me a little further. It may be rather complex, rather subtle, but please go on with it.
请与我更进一步。这可能相当复杂、相当微妙，但请跟上。
Now, when I build an image about you or about anything, I am able to watch that image, so there is the image and the observer of the image.
现在，当我建立一个关于你或任何东西的形象时，我能观察那个形象， 所以，出现了形象和形象的观察者。
I see someone, say, with a red shirt on, and my immediate reaction is that I like it or that I don't like it. The like or dislike is the result of my culture, my training, my associations, my inclinations, my acquired and inherited characteristics. It is from that centre that I observe and make my judgement, and thus the observer is separate from the thing he observes.
比如说，我看见一个穿着红衬衫的人，我当时的反应是‘喜或不喜欢’他。 这个判断源于我的文化、所受的训练、联想、倾向、习得和继承的性格。 我从那个中心出发，观察并做出判断， 因此观察者与他所观察的对象是分开的。
But the observer is aware of more than one image, he creates thousands of images. But is the observer different from these images? Isn't he just another image? He is always adding to and subtracting from what he is, he is a living thing all the time weighing, comparing, judging, modifying and changing as a result of pressures from outside and within, - living in the field of consciousness which is his own knowledge, influence and innumerable calculations.
但是，观察者觉察到的不止一个形象，他创造了上千种形象。 那么观察者与这些形象有不同吗？他不也是一个形象吗？ 他总是对自己进行修补， 他很忙呢，一直权衡、比较、评判，根据内外的压力而调整自己， —— 活在意识领域 —— 由他的知识、影响和无数的算计而构成。
At the same time, when you look at the observer, who is yourself? you see that he is made up of memories, experiences, accidents, influences, traditions and infinite varieties of suffering, all of which are the past. So the observer is both the past and the present, and tomorrow is waiting and that is also a part of him. He is half alive and half dead, and with this death and life he is looking, with the dead and living leaf.
同时，当你看这位观察者时，你自身是谁？ 你看到他是由记忆、经历、事件、影响、传统和无穷的苦难所构成，这一切都属于过去。 所以观察者既是过去又是现在，明天正等待着，也是他的一部分。 半死不活的他，承载着死物与生命，带着半死半活的叶片在看。
And in that state of mind which is within the field of time, you (the observer) look at fear, at jealousy, at war, at the family (that ugly enclosed entity called the family), and try to solve the problem of the thing observed which is the challenge, the new.
处于那种状态的头脑，位于时间领域， 你（观察者）看见恐惧、嫉妒、战争、家庭（一个丑陋封闭的实体）， 并试图解决问题 —— 而问题中的那个东西是新的，是挑战。
You are always translating the new in terms of the old, and therefore you are everlastingly in conflict.
你总是把新的变成旧东西，因此你永远处于冲突之中。
One image as the observer, observes dozens of other images around himself and inside himself, and he says, `I like this image, I'm going to keep it` or `I don't like that image so I'll get rid of it`, but the observer himself has been put together by the various images, which have come into being through reaction to various other images.
一个形象扮演着观察者，观察着他周围和他里面的几十个其他形象， 他说：“我喜欢这个形象，我要保留它” 或者“我不喜欢那个形象，我要删除它”， 可观察者自己就是这些形象合成的， 在这些形象的相互作用中，他诞生了。
So we come to a point where we can say, `The observer is also the image, only he has separated himself and observes`. This observer who has come into being through various other images, thinks himself permanent.
因此，我们既然走到了这儿，就可以说： “观察者也是形象，只是他把自己分开了，然后去观察。” 通过其他形象而产生的这位观察者，以为他自己是永恒的。
And between himself and the images he has created, there is a division, a time interval. This creates conflict between himself and the images he believes to be the cause of his troubles. So then he says, "I must get rid of this conflict", but the very desire to get rid of the conflict, creates another image.
在他自己和他所创造的形象之间，存在一种划分、一个时间间隔。 这就导致他与那些形象之间的冲突 —— 他认为那些形象在给他添麻烦。 于是他就说：“我必须解决这种冲突”， 但想要解决冲突的这个欲望，创造出另一个形象。
Awareness of all this, which is real meditation, has revealed that there is a central image put together by all the other images. And the central image, the observer, is the censor, the experiencer, the evaluator, the judge - who wants to conquer or subjugate the other images or destroy them altogether.
觉察这一切 —— 是真正的冥想 —— 揭示出这个由其他形象拼凑而成的中心形象。 而这个中心形象，这个观察者，就是这个审查者、体验者、评价者、判断者 —— 他想要征服或压制其他形象，或者将它们彻底摧毁。
The other images are the result of judgements, opinions and conclusions by the observer, and the observer is the result of all the other images, therefore the observer is the observed.
其他形象是观察者的评判、观点和结论的产物， 而观察者又是其他所有形象的产物， 因此，观察者成了观察的对象。
So awareness has revealed the different states of one's mind, has revealed the various images and the contradiction between the images, has revealed the resulting conflict and the despair at not being able to do anything about it, and the various attempts to escape from it. All this has been revealed through cautious hesitant awareness, and then comes the awareness that the observer is the observed.
所以，觉察揭示出头脑的各种状态， 揭示出各种形象以及形象之间的矛盾， 揭示出由此产生的冲突和无能为力的绝望，以及逃避它的各种方式。 所有这些都通过谨慎而试探性的觉察被揭示， 然后，来到了这一觉察: “观者即所见”。
It is not a superior entity who becomes aware of this, it is not a higher self - the superior entity, the higher self, are merely inventions, further images. It is the awareness itself which had revealed that the observer is the observed.
并不是一个更高级的实体觉察到了这一点， 也不是一个更高的自我 —— 更高级的实体、更高的自我，仅仅是发明，是更进步的形象。 正是觉察本身揭示出观察者是观察的对象。
If you ask yourself a question, who is the entity who is going to receive the answer? And who is the entity who is going to enquire? If the entity is part of consciousness, part of thought, then it is incapable of finding out.
如果你问自己： 那个将要获得答案的实体是谁？ 那个将要去调查的实体又是谁？ 如果这个实体是意识的一部分、是思想的一部分，那么它就无法发现。
What it can find out is only a state of awareness. But if in that state of awareness there is still an entity who says, `I must be aware, I must practise awareness`, that again is another image.
它所能发现的只是一种觉察的状态。 但如果在这种觉察状态中，还有一个实体在说： “我必须觉察，我必须练习觉察”，那又是一个新的形象。
This awareness that the observer is the observed, is not a process of identification with the observed. To identify ourselves with something is fairly easy. Most of us identify ourselves with something - with our family, our husband or wife, our nation. And that leads to great misery and great wars.
“观者即所见”的这种觉察，并不是一个认同于观察对象的过程。 将自己认同于某个对象是相当容易的。 我们很多人将自己认同于某个对象 —— 认同于我们的家庭、丈夫或妻子、国家。 从而导致巨大的苦难和战争。
We are considering something entirely different, and we must understand it not verbally but in our core, right at the root of our being.
我们正在考虑的东西是完全不同的， 而且我们必须理解它，不是在言词上，而是在我们的核心深处，生命的根部。
In ancient China before an artist began to paint anything, a tree for instance, he would sit down in front of it for days, months, years - it didn't matter how long, until he was the tree.
在古代中国，一个艺术家开始画任何东西之前 —— 比如画一棵树， 他会坐在它面前几天、几个月、几年 —— 时间长短并不重要，直到他是那棵树。
He did not identify himself with the tree but he was the tree. This means that there was no space between him and the tree, no space between the observer and the observed, no experiencer experiencing the beauty, the movement, the shadow, the depth of a leaf, the quality of colour. He was totally the tree, and in that state only could he paint.
他并不是把自己认同于那棵树，他就是那棵树。 这意味着他和树之间没有空间， 观察者和观察的对象之间没有空间， 没有一个体验者在体验美、动作、阴影、叶子的深度、色彩的品质。 他整个是那棵树，只有在那种状态下他才会作画。
Any movement on the part of the observer, if he has not realized that the observer is the observed, creates only another series of images and again he is caught in them. But what takes place when the observer is aware that the observer is the observed?
如果观察者没有意识到观察者是观察的对象， 那么他的任何活动都只会创造另一系列的形象，然后困于其中。 但是，当观察者觉察到观察者是观察的对象时，会发生什么？
Go slowly, go very slowly, because it is a very complex thing we are going into now. What takes place? The observer does not act at all.
走慢点、走得非常慢，因为我们要探究一个非常复杂的东西。 会发生什么？ 观察者根本没有任何一点动静。
The observer has always said, `I must do something about these images, I must suppress them or give them a different shape`. He is always active in regard to the observed, acting and reacting passionately or casually, and this action of like and dislike on the part of the observer is called positive action - `I like, therefore I must hold`. `I dislike, therefore I must get rid of.`
观察者一直说： “我必须对这些形象做点什么，我必须压制它们或给它们换个新样式。” 对注视到的形象，他总会搞点花样出来， 热情地行动或随意地反应， 观察者的这种喜不喜欢的行为被称为‘积极的行为’ —— “我喜欢，所以我必须抓住。”、“我不喜欢，所以我必须扔掉。”
But when the observer realizes that the thing about which he is acting is himself, then there is no conflict between himself and the image. He is that. He is not separate from that.
但是当观察者意识到他所摆弄的那些就是他自己， 那么他自己和那些形象之间就没有冲突了。 他就是那。他与那没区别。
When he was separate, he did, or tried to do, something about it. But when the observer realizes that he is that, then there is no like or dislike, and conflict ceases.
曾经，他有区别 他对它做了或试图做某些事。 但是当观察者意识到他就是那的时候， 就没有‘喜不喜欢’，冲突也就停下了。
For what is he to do? If something is you, what can you do?
他能做什么？如果某个东西是你，你能做什么？
You cannot rebel against it or run away from it or even accept it. It is there. So all action that is the outcome of reaction to like and dislike, has come to an end.
你无法反抗它，逃避它，甚至无法接受它。它就在那里。 所以，所有那些作为喜不喜欢的反应，都走到了终点。
Then you will find that there is an awareness that has become tremendously alive, it is not bound to any central issue or to any image. And from that intensity of awareness, there is a different quality of attention. And therefore the mind, because the mind is this awareness, has become extraordinarily sensitive and highly intelligent.
然后你会发现，有一种觉察变得极其活跃， 它不受任何一个核心事物或形象的束缚。 从那种强烈的觉察中，有一种不同品质的注意。 因此这颗头脑，头脑正是觉察， 变得异常灵敏和高度智慧。