Chapter 3 by Jiddu Krishnamurti （my translation work from english into chinese） 《未知之路》第三章 翻译作业 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. 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. 当你意识到自己的处境时，你就会对自己的知觉系统持有全然的了解。思想依靠你的知觉运作，关系也存在于知觉当中。所有那些动机、目的、欲望、享乐、恐惧、灵感、渴望、希望、悲伤、喜悦都依靠你的知觉运作。但是，我们现在却把知觉区分成活跃与休眠，上层与下层——也就是说，所有的日常思考、感觉、活动都处于上层知觉（表意识），而在它的下面，是所谓的潜意识，是我们所不熟悉的部分，它偶尔通过暗示、直觉和梦境来显现。 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. 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. 我们大部分的生活都被表意识所占据，而它其实只占了全部意识系统的一个小角落。剩下的大部分空间，我们甚至不知道该怎么进入，这个未知的空间我们称之为潜意识，里面藏匿着动机、恐惧、种族的遗传特质。现在我问你，真的有潜意识这回事儿吗？我们用这个词用地很随意。我们显然已经接受了它的存在以及所有心理学家和分析家有关它的术语和措辞。但是它到底存在吗？并且为什么我们给予潜意识如此多的关注？对我来说，似乎潜意识就如同表意识一样，既琐碎又愚蠢，并且狭隘、偏执、局限、焦虑和庸俗。 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，是不是有可能全然意识到整个的知觉系统，而不单单只是其中的一部分？如果你能够意识到全部知觉，那么你就会调动起你的全部注意力，而不是部分注意力。明白这一点很重要，因为当你意识到全部知觉时，就不会有摩擦产生。只有当你把知觉划分成不同层次的时候，摩擦才会产生，知觉是整体的思想、感觉和行动。 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? 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? 我们总是生活地很分裂。你在办公室是这样的，回到家是另一种样子；你口口声声谈论民主，而你内心却专横霸道；你说你爱你的邻居，实际上暗自与他们较劲；你的一部分在工作和观察，与剩下的那部分自己相分离。你意识到这种分裂了吗？一个已经把自己的运作与思考分割成碎片的头脑，有可能意识到全部的知觉吗？有可能全然觉察到所有的知觉系统吗？这意味着要作为一个完整的、而不是分裂的人。 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. 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. 为了试图了解“我”、自己，这个完整的、异常复杂的结构，如果你一步一步来，一层层地揭开，审视每一个念头、感觉和动机，你将陷入一个没完没了的分析过程，它可能要花去你数周、数月甚至数年的时间——当你开始进行这个了解自我的过程，你必须考虑到每一种歪曲的可能，因为自我是一个复杂的东西，它运动着、存在着、挣扎着、渴望着、否定着，还伴随着压力和各种影响的作用。所以你会发现这个方法是不对的，你会马上明白唯一观察自己的方法完全无关时间。只有当你的头脑没有被分裂时，你才能看到完全的自己。只有完整的才是真切的。 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. 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. 那么现在你能做到吗？看到完整的自己？我们中的大部分人都做不到，因为他们从来没有认真地去探讨这个问题，因为我们从来没有真正观察过自己。从没有。我们责备他人，我们为事情辩解，我们害怕去观察。但是，当你全然去观察的时候，你会投入全部的注意力，总之，全情投入，你的眼睛、耳朵、精力；你会全然忘我，于是你不会再有空间留给恐惧、矛盾，因此也就没有了冲突。 Attention is not the same thing as concentration. Concentration is exclusion; attention, which is total awareness, excludes nothing. 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. 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. 注意力和专注力不是一回事。专注力是排他的；注意力，是指全然的意识，包含了一切可触及的范围。在我看来，似乎多数人并不能觉知，不仅不能觉知我们现在所谈论的内容，也不能觉知我们的环境，对我们身边的颜色、人、树的形状、云朵、水的流动都毫无知觉。也许，这是因为我们太关注自己了，太操心自己那些鸡毛蒜皮的麻烦事，太在意自己的想法、享乐、追求和野心，因此客观上我们对环境是毫不知觉的。然而我们却谈了很多有关知觉的话题。有一次我在印度坐车旅行，我坐在司机的旁边，后排坐着三位先生，他们聚精会神地讨论着“知觉”并且向我提问，不幸的是，就在那时，司机正在看别的地方，于是他碾倒了一只山羊，而那三位先生彼时还在讨论知觉，却完全没有意识到他们的车碾倒了一只山羊。当这些正试图保持知觉的先生们对眼前所发生的一切恍然大悟时，都对自己的不知不觉惊讶不已。 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. 对多数人来说，情况是一样的。我们对外部或内部事物都不能知觉。如果你想了解一只鸟儿的美，或了解一只苍蝇、一片树叶、一个复杂的人，你必须付出全部的注意力，也就是打开自己的知觉。只有当你在意的时候，你才会付出全部注意力，那意味着你真心希望去了解——那么你就会付出全部心力去寻找答案。 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. 这个知觉就像和你待在一个屋子里的一条蛇；你观察它的每一个动作，你对它发出的最细微的声音都非常非常敏感。这样一种关注的状态是一种全然的能量；在这样一种知觉中，你的整个人会在瞬间得到释放。 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? 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 yesterdays hunger. Yesterdays hunger is an idea, a memory. 当你如此深入地觉察自己的时候，你可以走得更远。我们使用“更深入”这个词的时候，并不是在比较。我们总是用一种比较思维——深刻和肤浅，幸福和不幸。我们总是在度量、比较。现在，有没有一种诸如浅薄的或是深刻的自我呢？当我说：“我的思想是肤浅的，小家子气的，狭隘的，局限的。”我又是怎么知道这些的呢？因为我把自己的头脑和你那更聪明、更有能力、更智慧、更机警的头脑做了比较。如果没有比较，我会知道自己的狭隘吗？当我饿的时候，我不会和昨天的饥饿感作比较。昨天的饥饿只是一个印象、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. 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. 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. 如果我总是在拿你和自己做比较，挣扎着想要向你看齐，那么我就在否定我自己。因此，我就在制造一个错觉。当我明白，任何形式的比较只会带来更大的错觉和痛苦，正如我分析自己，一点点地增加对自己的了解，或用外在的东西去辨识自己，无论它是国家、救世主还是某个意识形态，当我明白所有这些过程只会带来更多的屈从以及由此带来更大的冲突，当我明白所有这些的时候，我就会完全摒弃“比较”这回事。于是，我的头脑就不会再四处求索。明白这一点非常重要。我的头脑不会再探求，搜索，质疑。这并不是说我的头脑满足于现状，而是说它不再有错觉。这样一个头脑就能进入一个完全不同的维度。我们通常所生活的那个维度里，有每天的痛苦、享乐和恐惧，它常常限制了我们的头脑，限制了头脑的天性，而当痛苦、享乐和恐惧不在的时候（这并不是说你再也不能得到喜悦，喜悦和享乐是完全不同的。），头脑就进入了不同的维度，在那里没有冲突，你感觉不到“他者”的存在。 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. 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. 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. 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. 说起来，我们只能到此为止：有些东西超越了话语可以表达的范畴，话语本身不是我要表达的那个东西。到现在为止，我们可以去描述、阐释，但是，没有任何话语或是阐述可以打开那扇门。能够打开那扇门的，就是日常的觉察和关注——觉察我们怎样说话，说什么，怎么走路，想什么。这就像是打扫一个房间，并让它保持条理。在某种意义上，让这个房间有条理是重要的，但是在另一种意义上，又完全不重要。房间必须保持井然有序，但是秩序本身不会打开那扇门或是窗。你的意愿和欲望也不能。你也不可能邀请到另一人帮你。你所能做的，仅仅是让这个房间保持秩序，让它变得高尚，但不要期望秩序本身能带来什么。要做到明智、理性、有条理。那么，也许，如果你幸运的话，窗户会打开，微风会吹进房间来。也有可能这一切不会发生。这取决于你头脑的状态。并且，这种状态只有你自己才能了解，通过观察它去了解，永远不要试图去塑造它、拥护它，永远不要去反对、认同、辩解、谴责、判断，这意味着不带任何抉择地去观察。通过这种没有选择性的觉察，也许门会向你打开，你将会知道那个维度是什么样的，在那个维度里，既没有冲突，也没有时间。
Posted on: Wed, 10 Sep 2014 14:17:29 +0000
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