给学校的信，1982年11月1日 - 觉知
注意包含着巨大的能量As we have pointed out, we are deeply involved in our daily life as educators and human beings. We are first human beings and then educators: not the other way around. As a human being, with a special profession of education, the teacher's life is not only in the classroom but is involved with the whole outer world as well as inner struggles, ambitions and relationships. He is as conditioned as the student. Though their conditioning may vary, it is still a conditioning. If you accept it as inevitable and abide by it, then you are further conditioning others. There are many who accept this, trying to modify their limitations, but as educators you are concerned are you not? with bringing about a different social entity; a future generation which perceives the futility of wars and organized murder; a generation which is concerned with global interrelationship, without nationalistic isolation; a generation which is involved with truth. Surely this is the function of a true educator.
就像我们曾经指出的，作为教育者，作为人，我们深深地关注着日常生活。我们首先是人，然后才是教育者，而不是相反。因为教师是一个以教育为专门职业的人，他的生活不仅仅在课堂上，而是牵涉整个外部世界，也牵涉内心的斗争、野心和关系。他和学生一样受到制约。尽管他们的制约可能不同，那仍然是制约。如果你将它作为必然来接受并受其约束，那么你就在进一步制约别人。有很多人接受了它，并试图部分修正他们的制约。但作为教育者，难道你不关注造就一个不同的社会，造就未来的一代？他们了解战争作为一种有组织谋杀的无益，他们关心没有国家主义隔绝的全球性的关系，他们关注真理。这无疑是一个真正教育者的职责。
The human consciousness is conditioned. Any thoughtful man would accept this fact but many of us are not aware of this and perhaps neither is the educator. To become aware of his conditioning and investigate whether it is possible to be free of its limitation, is one of the functions of a teacher. So we have to go into the question of what it is to be aware, to concentrate, to give total attention. It is very important to understand the meaning of these.
人的意识是受制约的，任何能够思考的人都会接受这个事实，但是我们很多人却意识不到这点，大概教育者也是如此。教师的职责之一就是觉察知他的制约，并探究是否可能从制约中解脱出来。因此我们必须研究什么是“觉知”、“专心”、“全然的注意”，理解它们的含义是非常重要的。
Awareness implies sensitivity: to be sensitive to nature, to the hills, rivers and the trees around one; to be aware of that poor man walking down the road; to be sensitive to his feelings, his reactions, to his appalling and degrading poverty; to be sensitive to the man who is sitting next to you, or to the nervousness of your friend or sister. This sensitivity has in it no choice; it is not critical. There is no judgemental evaluation.
觉知意味着敏感性：对你周围的河流、山岗和树木敏感；觉知走在路上的穷人，对它的感受、反应以及他糟糕而丧失尊严的贫困敏感；对坐在你身边的人，对你朋友或姐妹的不安敏感。在这种敏感中没有选择，它不批评，也没有评判。
Your are sensitive to the cloud about which you can do nothing. Is this sensitivity the result of time and practice? If you allow thought and practice, then that very thought and practice kill sensitivity. Learn to observe sensitively; learn what sensitivity implies; capture it rather than cultivate it. Don't ask how to capture it: grasp it. In the very perception you are sensitive. There is no resistance in sensitivity. Sensitivity is to the immediate and limitless.
你对一朵云敏感，对它你什么也不能做。这种敏感是时间和练习的结果吗？如果你允许思想和练习，那么这个思想和练习就破坏了敏感性。学习敏感地观察，学习敏感意味着什么，去捕捉它而不是培养它。不要问如何捕捉它——抓住它。正是在感知中，你是敏感的。敏感之中没有抵抗，敏感针对那立即的和无限的。
Concentration is the process of resistance. Every educator knows what it means to concentrate. The educator is concerned with stuffing the brain with knowledge of various subjects so that the student will pass examinations and get a job. The student also has this in his mind. The educator and the student are encouraging each other in the form of resistance which is concentration. So one is building the capacity to resist, to exclude and gradually one becomes isolated. Concentration is the focussing of one's energy on the blackboard or a book and avoiding distraction. The very word distraction implies concentration. Actually there is no distraction. There is only resistance which is called concentration and any movement away from that is considered distraction. So in this there is conflict, struggle and resistance. This resistance will inevitably bring about the limitation of the brain, which is our conditioning. To perceive this whole movement with sensitivity is to move into a different area which is to be attentive.
专心是一个抵抗的过程，每个教育者都知道专心意味着什么。教育者关注将各门知识塞进头脑里，以使学生能通过考试并找到工作。学生心里也这么想，教育者和学生在专心这种抵抗的形式当中互相激励。因此，你是在培养抵抗、排斥的能力，于是你就会逐渐变得孤立。专心是将一个人的精力集中在黑板上或书上，并避免分心。分心这个词恰恰意味着专心。实际上不存在分心，只有那个被叫做专心的抵抗，任何从它的转移都被看作是分心。因此这里面有冲突、挣扎和抵抗。这种抵抗必然会带来头脑的限制，那就是我们的制约。带着敏感去觉知这整个的活动，就意味着进入一个不同的领域，那就是注意。
What is it to be attentive? If we really grasp the significance of sensitivity, of awareness, the limitation of concentration not intellectually or verbally, but the actuality of such states, then we can ask what it is to be attentive. Attention involves seeing and hearing. We hear not only with our ears but also we are sensitive to the tones, the voice, to the implication of words, to hear without interference, to capture instantly the depth of a sound. Sound plays an extraordinary part in our lives: the sound of thunder, a flute playing in the distance, the unheard sound of the universe; the sound of silence, the sound of one's own heart beating; the sound of a bird and the noise of a man walking on the pavement; the waterfall. The universe is filled with sound. This sound has its own silence; all living things are involved in this sound of silence. To be attentive is to hear this silence and move with it.
什么是注意？如果我们真的理解了“敏感”、“觉知”、“专心的局限”的意义，不是理智上或口头上理解，而是处于这种真实状态，那么我们就能够问“什么是注意”。注意涉及看和听。我们不仅用耳朵听，也要对语气、嗓音、词汇隐含的意思保持敏感，不带干扰地去听，立即捕获声音的深度。声音在我们的生活中扮演着特别的角色：雷声，远处的笛声，宇宙间那听不到的声音，寂静的声音，你自己心跳的声音，鸟儿或瀑布的声音，一个人走在街上的声音。宇宙中充满着声音，这声音有它自己的寂静，所有的生命都与这种寂静的声音有关。注意就是去倾听这个寂静，并随之运动。
Seeing is a very complex affair. One sees casually with one's eyes and swiftly passes by, never seeing the details of a leaf, its form and structure, its colours, the variety of greens. To observe a cloud with all the light of the world in it, to follow a stream chattering down the hill; to look at your friend with the sensitivity in which there is no resistance and to see yourself as you are without the shades of denial or easy acceptance; to see yourself as part of the whole; to see the immensity of the universe this is observation: to see without the shadow of yourself.
看，是一件非常复杂的事情。你只是用眼睛随意地看，并迅速略过，从来不去看一片叶子的细节，它的形状和结构，它的颜色，各种不同的绿色。去观察一朵云——它带着世界上所有的光线；注视一条流下山坡的潺潺小溪；带着敏感，并毫无抵抗地看着你的朋友；如实地看你自己，没有否定的阴影或随便的认同；将自己作为整体的一部分去看自己；去看宇宙的浩瀚——这就是观察：看，而不带着自我的阴影。
Attention is this hearing and this seeing, and this attention has no limitation, no resistance, so it is limitless. To attend implies this vast energy: it is not pinned down to a point. In this attention there is no repetitive movement; it is not mechanical. There is no question of how to maintain this attention, and when one has learned the art of seeing and hearing, this attention can focus itself on a page, a word. In this there is no resistance which is the activity of concentration.
Inattention cannot be refined into attention. To be aware of inattention is the ending of it: not that it becomes attentive. The ending has no continuity. The past modifying itself is the future a continuity of what has been and we find security in continuity, not in endings. So attention has no quality of continuity. Anything that continues is mechanical. The becoming is mechanical and implies time. Attention has no quality of time. All this is a tremendously complicated issue. One must gently, deeply go into it.
注意就是这样的听和看，这种注意没有抵抗，因此是无限的。注意包含巨大的能量，它不被固定在任何一点。这样的注意中没有重复的活动，它不是机械的。不存在如何保持这个注意的问题，当你学会了看和听的艺术，这种注意就能够集中在一页纸、一个字上。这里面没有抵抗，抵抗是“专心”的活动。
涣散无法被改进为注意。觉知到涣散就是涣散的终止，而不是涣散变成了注意。这个终止没有持续性。过去修正它自己然后变成了未来，这是一种过去的延续。我们在持续性里寻求安全感，而不是在终止中。因此注意没有持续的品质，任何持续的东西都是机械的。“成为”是机械的，它意味着时间。注意没有时间的品质。所有这一切是个极为复杂的问题，你需要柔和地、深入地研究它。
绿草园翻译工作室
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