第三章 · 观察意识的整个内容，不被碎片占据

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.

当你开始觉察到你的条件依赖，你就会理解你的整个意识。意识是一个完整的领域，其中有想法的运转和关系的存在。所有的动机、意图、欲望、愉悦、恐惧、灵感、渴望、希望、悲伤和欢喜都在那个领域里。

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.

但我们却把意识分为活动的和潜伏的，上层的和下层的——所有日常的想法、感觉和活动只是在表层，在其下面是所谓的潜意识——那些我们并不熟知，只是偶尔通过某些暗示、直觉或梦境显现出来。

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.

我们只顾着意识的一个小小角落，这是生活的常态；剩下所有，那些我们叫做潜意识的部分，包括所有的动机、恐惧，基于种族而继承下来的各种品质，我们甚至都不知道如何深入进去。

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; 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.

现在，我来问你，真的存在潜意识这个东西吗？这个词我们用得很随意。

我们已经接受了有这么一种东西（潜意识）存在，以及所有那些由分析师和心理学家们渗透进来的术语；但问题是，这个东西真的存在吗？为什么我们极其看重这个东西？在我看来，它就和意识一样的琐碎、愚蠢，一样的狭隘、偏执、局限、焦虑、污秽。

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. This is important to understand because when you are being totally aware of the  whole field of consciousness there no friction. it is only when you divide consciousness, which is all thought, feeling and action, into different levels that there is friction.

所以，有没有可能全然地觉察意识的整个领域，不只是一个部分，一个碎片？

如果你能够觉察到整体性，那你的内心就会一直以全知全觉的方式运转，而不是部分的觉知。理解这点很重要，因为当你正在完全地觉察意识的整个领域，摩擦将不复存在。只有当你把意识——所有的想法、感觉和举动——划分成不同的层面，那才会有摩擦。

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.

我们生活在各种碎片中。你在办公室是一种样子，在家是另一种样子；你谈论民主，但在心里是专断的；你谈论爱你的邻居，却以竞争的方式把他干掉；你只有一部分身心在工作，在看，独立于其他的部分。

Are you aware of this fragmentary existence in yourself? 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?

你是否觉察到自己这种碎片化的存在？这个支离破碎的大脑，有没有可能觉察到整个（意识的）领域？能否去完整的、全然的观察整个意识，也就是做一个完整的人？

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 - 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.

为了理解这个“我”、自我的整个构架，及其非同寻常的复杂性，如果你一步一步地来，一层一层地剥，检查每一个想法、感觉和动机，你将深陷于这个分析的过程，它可能会花费你数周、数月、数年。

当你容许时间进入理解自己的过程，你必定容许了各种形式的扭曲，因为自我是一个复杂的实体，它是运动的，鲜活的，在挣扎，想要，否认，各种压力和影响持续地作用于它。

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.

所以你自己就会发现，这条路行不通，你会明白，去看自己的唯一方式，就是全然的、即刻的、不带有时间（观念）；只有当内心不被碎片化的时候，你才能看清完整的自己。你从整体上看到的就是真相。

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，你能那样做吗（全然地观察自我）？我们中的大多数人做不到，因为他们从来没有如此严肃地对待这个问题，他们从来没有真正地观察过自己。从来没有。我们指责他人，用各种理由搪塞，或者我们害怕去观察。

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.

但当你全然地观察，你会付出全部注意力，整个生命体，自己的一切，你的眼睛、耳朵和神经系统；完全地抛离自我来关注，那时恐惧和矛盾没有了落脚之地，因此没有任何的冲突。

Attention is not the same thing as concentration. Concentration is exclusion; attention, which is total awareness, excludes nothing.

关注不同于集中注意力，集中注意力是排外的；关注，是全知全觉，不排斥任何事情。

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. 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.

在我看来，我们中的大多数不仅没有觉察到我们正在探讨的内容，也没有觉察到我们的环境，周围的颜色，人，树的形状，云彩，水的流动。或许是因为我们过于关心自己，关心自己那些鸡毛蒜皮的问题，自己的想法、愉悦、追求和野心，这些我们都没有客观地觉察到。

And yet we talk a great deal about awareness. 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, 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.

然而关于觉察，我们却谈得很多。有一次在印度旅行的时候，我坐在汽车司机旁边；还有三位绅士坐在后面，非常热切地谈论觉察，并问我关于觉察的问题。

不幸的是，在那个瞬间，司机走神了，车碾压了一只山羊，这三位绅士仍然在讨论觉察——完全没有觉察到他们碾压了一只山羊。当向这些尝试觉察的绅士们指出他们没有觉察的时候，他们倍感惊讶。

And with most of us it is the same. We are not aware of outward things or of inward things. 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.

这种情形也出现在大多数人身上。我们没有觉察到外部的事情，也没有觉察到内部的事情。如果你想理解一只鸟，一只飞虫，一片树叶，或是一个人连同他的复杂性，你必须给出全然的关注，这就是觉察。只有当你关心的时候，才有可能全然地关注，这意味着你的确想要理解，然后你将全心全意地去发现。

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. Such a state of attention is total energy; in such awareness the totality of yourself is revealed in an instant.

这样的觉察就像跟一条蛇住在同一个房间，你观察它的每一个举动，哪怕它发出最轻微的声音，你也能非常非常敏锐地捕捉到。这样一种关注的状态是一种整体的能量，在这样的觉察中，你的自我的整体将即刻展现。

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?

当你已经深度地观察过你自己，你才可能走得更深。当我们用“更深”这个词的时候，我们不是在比较。我们思考中有大量的比较——深和浅，高兴和不高兴。我们总是在衡量、比较。那么在一个人心里，存在一种或浅或深的状态吗？

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，“我的内心浅显，小气，狭隘，局限”，我怎么知道这些的？

因为我拿我的内心和你的内心作比较，你更聪明，更有才能，更智慧和警觉。我能否不通过比较，来知道我的小气呢？当我饥饿的时候，我没有比较现在的饥饿跟昨天的饥饿。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. 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. Then my mind is no longer seeking.

如果我总是基于你来衡量我自己，挣扎着想像你一样，那我就在否定真实的自己。因为我制造了一个幻象。

当我理解了任何形式的比较，只会导致更大的幻象和痛苦，就像当我分析自己，一点一点累积关于我自己的知识，或者把自己和身外之物等同起来——无论是一个国家，一个救星和还是一种意识形态——当我理解了，所有这样的过程只会导致更严重的顺从，因而带来更大的冲突。

当我看到这一切，我彻底抛弃了比较。这时，我的内心不再寻求。

It is very important to understand this. Then my mind is no longer groping, searching, questioning. 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.

理解这一点非常重要。我的内心不再摸索、搜寻、询问。这并不意味着我的内心对事情的状况感到满意，而是这样的内心没有幻象。这样的内心才可以运行在一个完全不同的维度。

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'.

我们通常生活的维度，也就是每天都充满痛苦、愉悦和恐惧的生活，这样一个维度让内心依赖于各种条件，局限了内心的本性。

当那种痛苦、愉悦和恐惧消失的时候（这不意味着你不再有欢喜，欢喜完全不同于愉悦，欢喜在想法之外，愉悦在想法之内）——这样内心才可以运转在一个不同的维度，那里没有冲突，也没有“另类”的感觉。

Verbally we can go only so far: what lies beyond cannot be put into words because the word is not the thing. Up to now we can describe, explain, but no words or explanations can open the door.

通过言语，我们只能走这么远了，在其之外的东西无法用言语来表述，因为言语不是我们要指代的东西。到现在，我们能够描述、解释，但是没有言语或解释能够打开那扇门。

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. Keeping the room in order is important in one sense but totally unimportant in another.

能打开那扇门的是日常的觉察和关注——觉察我们如何说话，说了什么，如何走路，在想什么，就像是打扫房间，并保持整洁有序。某种意义上，保持房间有序很重要；某种意义上，它一点也不重要。

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. 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. Or it may not. It depends on the state of your mind.

（内心的）房间必须有序，但秩序本身不能打开那扇门窗。打开那扇门的不是你的意愿或欲望，也不是它们的反面。

你能做的事情就是保持房间有序，也就是保持它自身的美德，不是图它能带来什么。要清醒、理智且有序。那么，如果你幸运的话，那扇窗或许会打开，微风会吹进来。或许什么也没发生。这取决于你内心的状态。

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. 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.

内心的状态只有你自己能够理解，通过观察它，但绝不试图去塑造它，绝不去站队，绝不反对，绝不赞同，绝不正当化，绝不谴责，绝不判断——这意味着看着它，别无选择。通过别无选择地觉察，那扇门或许会开启，你将知道那是一个怎样的维度，那里没有冲突，也没有时间（观念）。

曼谛注释：

“我们只顾着意识的一个小小角落，这是生活的常态”，绝大数人把这样一个小角落和整个大脑等同起来，建立了一个个互不理解的自我。

“……你只有一部分身心在工作，在看，独立于其他的部分”，绝大多数人总是部分用脑，过分用某一个区域，跟其他的区域“独立”开来，这就是分裂，内心冲突不可避免。

“完全地抛离自我来关注，那时恐惧和矛盾没有了落脚之地，因此没有任何的冲突。” 也就是说，放下自我，也就没什么是重要的了，因此内心也就不再纠结。

“……关注，是全知全觉，不排斥任何事情。” 关注一定是在想法之外的，而集中注意力是在想法层面。

“这并不意味着我的内心对事情的状况感到满意，而是这样的内心没有幻象。”  这里不是说，我们对充满各种问题、冲突的现状表示满意，而是看清之后，大脑没有幻象，非常清晰。

“那么，如果你幸运的话，那扇窗或许会打开，微风会吹进来。或许什么也没发生。这取决于你内心的状态。” 内心有秩序，但无所求，顺其自然。