第十二章 · 观者就是被观者

PLEASE GO ON with me a little further. It may be rather complex, rather subtle, but please go on with it.

请跟我继续探索。可能会相当复杂，相当细微，但请继续探索。

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. 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.

当我构建了关于你或者任何事情的画面，我能看到那个画面，所以存在那个画面和画面的观察者。我看到某个人，比方说，穿着一个红色T恤，我即刻的反应就是我喜欢那件T恤或者不喜欢它。喜欢或者不喜欢来自于我的文化、灌输、联想、倾向、获得和继承的特点。从那个中心，我来观察和做判断，因此观察者跟他观察的事物分割开来。

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.

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. 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; you are always translating the new in terms of the old and therefore you are everlastingly in conflict.

但是观察者看到的不只是一个画面，他创造了许许多多的画面。但这个观察者和这些画面不同吗？难道他不是另一个画面？他总在从当前的画面中增加或者减去画面，他是个活物，总是在权衡、比较、判断、修正和改变，迫于外部和内部的压力，他活在意识的领域内，也就是他自己的已知、影响和数不清的算计。

同时当你看观察者的时候，也就是你自己，你看到他是由各种记忆、体验、经历、影响、传统和不计其数的痛苦的变种组成，所有这些都是过去。所以观察者既是过去也是现在，明天也在等着，也是他的一部分。

他半生半死，他以这样的方式去看。那种内心的状态在（心理）时间的范畴内。你（观察者）去看待恐惧、嫉妒、战争、家庭（那个丑陋的封闭群体），同时尝试去解决所观察到的事情的问题，也就是挑战，那个新的东西。你总是通过旧的来转译新的，因此你永远在冲突中。

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.

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 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.

一个画面，也就是观察者，观察到了他周围和他心里的许多其他的画面，他说：“我喜欢这个画面，我要保留它”，或者“我不喜欢那个画面，我要摆脱它”。但观察者他自己也是由各种画面钩织而成，这些画面来自对其他各种画面的反应。

所以我们可以说：观察者也是画面，只是他把自己分离开来，来观察。这个来自各种画面的观察者认为自己是永恒的，在他自己和他创造的画面的之间，存在一个分裂，一个（心理）时间间隔。这制造了冲突——在他自己和他认为是他的烦恼源头的各种画面之间。所以他说“我必须得摆脱这些冲突”，但那个摆脱冲突的欲望又创造了另一个画面。

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. 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.

觉察到这些，也就是真正的冥想，向我们揭示：存在一个中心画面，由所有其它的画面拼接而成，这个中心画面，也就是观察者、审查者、体验者、评估者、法官，想去征服其它的画面，或者完全销毁它们。其他的画面来自于观察者的各种判断、观点、结论；观察者来自于所有其它画面——因此，观者就是被观者。

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. 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.

所以觉察揭露了一个人内心不同的状态，揭露了各种画面和画面之间的矛盾，揭露了随之而来的冲突，也揭露了无法做任何事情来解决它和逃避它的绝望。

所有这些揭露是通过谨慎的、小心翼翼的觉察来完成的，然后这种觉察就出现了：观者就是被观者。不是一个级别更高的实体来觉察到这些，也不是超我（更高级别的实体，超我仅仅是想法的产物，衍生的画面）；正是觉察本身揭露了“观者就是被观者”。

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. 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.

如果你问自己一个问题， 那个要接受答案的实体是谁？那个要去探询的实体是谁？如果那个实体是意识的一部分，想法的一部分，那它就没有能力找到答案和真相。它能找到的只是一种觉察的状态。但若在那种觉察的状态中，仍然由一个实体说：“我必须觉察，我必须得练习觉察”，那么这又是另外一个画面。

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.

We are considering something entirely different and we must understand it not verbally but in our core, right at the root of our being. 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. 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.

觉察到「观者就是被观者」不是一个跟被观者等同的过程。让我们自己跟某些事物等同起来是很容易做到的。我们中的大多数人都把自己跟某些事物等同起来——跟我们的家庭、我们的丈夫或妻子、我们的国家——那样导致了很大的痛苦，很大的战争。

我们正在思考完全不同的东西，我们必须理解它，不是口头的，而是发自肺腑的。在古代中国，一个艺术家在画画之前——比方说，一棵树——他就要在树前坐好几天，好几个月，好几年，多长并不重要，直到他和树合一。他没有把自己和树等同，而是他就是树。这意味着在他和树之间没有任何距离，在观者和被观者之间没有任何距离，没有体验者来体验美、移动、阴影、树叶的深浅，颜色。他完全就是那棵树，在那种状态中，才可以作画。

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? 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. 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.'

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. 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.

如果他没有觉察到观者就是被观者，任何在观察者这边的移动只会创造出其他一系列的画面，他再次陷入进去。但当观察者意识到「观者就是被观者」时，会发生什么呢？慢点来，慢慢地来理解，因为我们要去深究的是一个非常复杂的事情。

会发生什么？观察者完全无为。观察者总是说：“对于这些画面，我得做些事情，我必须得压制或者重塑这些画面”，面对这些画面，观察者总是很活跃，热切或随意地做和响应，这种喜欢和不喜欢的（心理）动作在观察者这边叫做积极的动作——“我喜欢，所以我必须持有；我不喜欢，所以我必须摆脱。”

但是当观察者意识到他采取行动的对象是他自己的时候，他自己和画面之间便没有了冲突。他就是那个画面。他和那个画面不可分割。当他分隔开来，他行动或者尝试采取行动去对付它；但当观察者意识到他就是它，那么既没有喜欢，也没有不喜欢，冲突就结束了。

For what is he to do? If something is you, what can you do? 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.

那他应该做什么？如果换做你，你能做什么？你不能反抗它，或者逃避它，或者接受它，它就在那里。所以，所有基于喜好与否的行动就结束了。

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.

那时你就会发现有一种觉察变得非常得鲜活。它不限于任何中心问题或者画面——而且从那种觉察中，有一种不同的关注，因此内心——因为这颗心就是觉察——变得极其的敏锐和高度的智能。