每日引用 Daily Quotes 1
Watching yourself观察你自己
After all, to know yourself is to watch your behaviour, your words, what you do in your everyday relationships, that is all. Begin with that and you will see how extraordinarily difficult it is to be aware, just to watch the manner of your behaviour, the words you use to your servant, to your boss, the attitude you have with regard to people, to ideas and to things. Just watch your thoughts, your motives in the mirror of relationship, and you will see that the moment you watch you want to correct; you say, “This is good, this is bad, I must do this and not that.” When you see yourself in the mirror of relationship, your approach is one of condemnation or justification; therefore you distort what you see. Whereas, if you simply observe in that mirror your attitude with regard to people, to ideas and to things, if you just see the fact without judgement, without condemnation or acceptance, then you will find that that very perception has its own action. That is the beginning of self-knowledge.
毕竟，了解你自己就是观察你的行为、你的语言和你在日常关系中的所作所为，就是这些。从这里开始，你就会看到觉察是多么困难，只是去观察你的行为方式，你对你的仆人和你的老板所使用的语言，你对人们、观点和事物的态度，你就会看到观察这些是多么困难。只是在关系的镜子中观察你的思想、你的动机，你就会看到在观察的那一刻你就想要纠正；你说：“这很好，那很坏，我必须这么做，不能那么做。”当你在关系的镜子中观察自己时，你的做法要么是谴责要么是辩解，因而你扭曲了你看到的东西。然而，如果你在那面镜子中只是观察你对人们、观点和事物的态度，如果你只是看到事实，而不带评判、不带着谴责或接受的态度，那么你就会发现那觉察本身就有它自己的行动。那就是自我了解的开始。
The Collected Works vol VI p 307
《选集第六卷》，第307页
To go far you must begin very near
若要走得很远，你必须从近处开始
Surely, to go far, you must begin very near, but to begin near is very difficult for most of us because we want to escape from “what is”, from the fact of what we are. Without understanding ourselves, we cannot go far, and we are in constant relationship; there is no existence at all without relationship. So relationship is the immediate, and to go beyond the immediate, there must be the understanding of relationship. But we would much rather examine that which is very far away, that which we call God or truth, than bring about a fundamental revolution in our relationship, and this escape to God or to truth is utterly fictitious, unreal. Relationship is the only thing we have, and without understanding that relationship we can never find out what reality is or God is. So, to bring about a complete change in the social structure, in society, the individual must cleanse his relationship, and the cleansing of relationship is the beginning of his own transformation.
当然，若要走得很远，你必须从近处开始，但是对我们大多数人来说，很难从近处开始，因为我们想逃避“现状”，逃避我们事实上的样子。若不了解自己，我们就无法走远，而我们始终处于关系之中，如果没有关系，就根本没有生活。所以关系是眼前最近的事情，而要超越眼前的事情，就必须了解关系。但是我们宁愿去探究很远的事情，我们称为神或者真理的事情，却不愿意在我们的关系中带来一场根本的革命，而这种向着神或者真理的逃避，是彻底虚假的，不真实的。关系是我们唯一拥有的东西，如果不了解那关系，我们就永远无法发现真相是什么或者神是什么。所以，若要在社会结构和社会中带来彻底的改变，个体就必须涤清他的关系，而关系的涤清就是他自身转变的开始。
The Collected Works vol VI pp 137
《选集第六卷》，第137页
Self-knowledge
自我了解
Self-knowledge is the beginning of wisdom. In self-knowledge is the whole universe; it embraces all the struggles of humanity.
自我了解是智慧的开端。自我了解中有整个宇宙；它涵盖了人类的所有努力。
This Matter of Culture p 113
《文化这个问题》，第113页
Awareness of outward things
对外在事物的觉察
If you are aware of outward things—the curve of a road, the shape of a tree, the colour of another’s dress, the outline of the mountains against a blue sky, the delicacy of a flower, the pain on the face of a passerby, the ignorance, the envy, the jealousy of others, the beauty of the earth—then, seeing all these outward things without condemnation, without choice, you can ride on the tide of inner awareness. Then you will become aware of your own reactions, of your own pettiness, of your own jealousies. From the outward awareness, you come to the inward; but if you are not aware of the outer, you cannot possibly come to the inner…When there is inward awareness of every activity of your mind and your body; when you are aware of your thoughts, of your feelings, both secret and open, conscious and unconscious, then out of this awareness there comes a clarity that is not induced, not put together by the mind.
如果你觉察到外在的事物——马路的曲线，树木的姿态，别人衣服的色彩，蓝天映衬下群山的轮廓，花朵的娇嫩，路人脸上的痛苦，他人的愚昧、羡慕和嫉妒，大地的美——那么，看到所有这些外在的事物，而没有谴责、没有选择，你就能够航行于内在觉察的波涛之上。此时你会觉察到你自己的反应，你自己的琐碎，你自己的嫉妒。你从外在的觉察来到内在；但是如果你没有觉察到外在，你就不可能来到内在……当你从内在觉察到自己身心的每个动作，当你觉察到你的思想、你的感受，无论是隐秘的还是外显的，有意识的还是无意识的，此时从这种觉察中就诞生了一种清晰，这清晰并非由头脑引发和拼凑而来。
The Collected Works vol XV p 243
《选集第十五卷》，第243页
Not self-improvement
并非自我改善
The man who wants to improve himself can never be aware, because improvement implies condemnation and the achievement of a result. Whereas in awareness, there is observation without condemnation, without denial or acceptance.
想要改善自己的人永远无法觉察，因为改善意味着谴责和实现某个结果。而在觉察中，观察是没有谴责、没有拒绝或者接受的。
That awareness begins with outward things, being aware, being in contact with objects, with nature. First, there is awareness of things about one, being sensitive to objects, to nature, then to people, which means relationship; then there is awareness of idea. This awareness, being sensitive to things, to nature, to people, to ideas is not made up of separate processes, but is one unitary process. It is a constant observation of everything, of every thought and feeling and action as they arise within oneself.
那觉察从外在的事物开始，在与事物和自然的关系中觉察。首先，觉察到自己周围的事物，对事物、对自然敏感，然后是对人们敏感，那意味着关系；然后是对观念的觉察。这种觉察，对事物、对自然、对人们、对观念的敏感并非由互相分离的过程组成，而是一个一体的过程。那是对每件事物的不断观察，在自己的每个思绪、感受和行动产生时对它们不断观察。
The First and Last Freedom, p 173
《最初和最终的自由》，第173页
When you start very near…
当你从近处开始……
We generally start with the farthest—the supreme principle, the greatest ideal, and get lost in some hazy dream of imaginative thought. But when you start very near, with the nearest, which is you, then the whole world is open, for you are the world, and the world beyond you is only nature. Nature is not imaginary: it is actual; and what is happening to you now is actual. From the actual you must begin—with what is happening now—and the now is timeless.
我们通常从最远处——最高原则、最伟大的理想开始，然后迷失在富于想象力的思想编织出的某些朦胧的梦幻中。但是当你从很近处、从最近处，也就是从你自己开始时，此时整个世界就是开放的，因为你就是世界，而你之外的世界只有自然。自然不是想象出来的，它是真实的；现在发生在你身上的事情是真实的。你必须从真实的事情——从现在发生着的事情——开始，而现在即是永恒。
Letters to the Schools vol I, p 58
《给学校的信第一卷》，第58页
I begin with simple things
我从简单的事情开始
Seeing the world, seeing humanity, the “me”, and the necessity of a total, radical revolution, how is it possible to bring it about? It can only be brought about when the observer no longer makes an effort to change, because he himself is part of what he tries to change. Therefore all action on the part of the observer ceases totally, and in this total inaction there is a quite different action. There is nothing mysterious or mystical about all this. It is a simple fact. I begin not at the extreme end of the problem, which is the cessation of the observer; I begin with simple things. Can I look at a flower by the wayside or in my room without all the thoughts arising, the thought that says, “It is a rose; I like the smell of it, the perfume,” and so on and so and on? Can I just observe without the observer? If you have not done this, do it, at the lowest, most simple level. It isn’t really the lowest level; if you know how to do that, you have done everything.
看到了这个世界，看到了人类，看到了“我”，看到了一场彻底的根本的革命的紧迫性，那么要如何才能带来这样一场革命？只有当观察者不再努力去改变时，这场革命才可能发生，因为他自身就是他想改变的东西的一部分。因此作为观察者的所有行动都止息了，在这种彻底的不行动中，就有了一种截然不同的行动。这一切没有什么神奇或者神秘的。这是个简单的事实。我并非从问题的极端，也就是观察者的止息开始；我从简单的事情开始。我能否看着路边或者我房间里的一朵花，而心里没有任何想法产生，心里没有“这是朵玫瑰；我喜欢它的香气，它的芬芳”等等之类的想法？我能否只是观察而没有观察者？如果你没有这么做过，去做，从最低、最简单的层次开始。那实际上并不是最低的层次；如果你知道了如何做到那一点，你就已经做到了一切。
The Collected Works vol XVI, p 205
《选集第十六卷》，第205页
Our daily activity is centred around ourselves
我们的日常行为都以自己为中心
Most of our daily activity is centred around ourselves; it is based on our particular point of view, on our particular experiences and idiosyncrasies. We think in terms of our family, of our job, of what we wish to achieve, and also in terms of our fears, hopes, and despairs. All this is obviously self-centred and it brings about a state of self-isolation, as we can see in our daily life. We have our own secret desires, our hidden pursuits and ambitions, and we are never deeply related to anyone, either to our wives, our husbands, or our children. This self-isolation is likewise the result of our running away from our daily boredom, from the frustrations and trivialities of our daily life. It is caused also by our escaping in various ways from the extraordinary sense of loneliness that comes over us when we suddenly feel unrelated to anything, when everything is in the distance and there is no communion, no relationship with anyone.
我们的日常行为大多数都以自己为中心，以我们特定的观点，我们特定的经验和癖性为基础。我们思考的角度是我们的家庭、我们的工作、我们希望实现的事情，我们也从自己的恐惧、希望和绝望的角度来思考。这一切显然都是以自我为中心的，带来一种自我隔绝的状态，这点从我们的日常生活中就可以看到。我们自己有着潜藏的欲望，隐蔽的追求和野心，我们从未与任何人有过深切的联结，哪怕是我们的妻子、丈夫或者孩子。这种自我隔绝同样是我们逃避日常生活中的乏味、沮丧和琐碎的结果。这也是由于我们用各种方式逃避那非同寻常的孤独感造成的，当我们突然感受到与任何事物都不相关，当一切是那么遥不可及，与任何人都没有沟通和联系时，这种孤独感就会向我们袭来。
The Collected Works vol XIV, pp 219-220
《选集第十四卷》，第219-220页
We are that which we possess
我们就是我们占有的东西
We are that which we possess. The man who possesses money is the money. The man who identifies himself with property is the property, or the house or the furniture. Similarly, with ideas or with people, and when there is possessiveness, there is no relationship. But most of us possess because we have nothing else if we do not possess. We are empty shells if we do not possess, if we do not fill our life with furniture, with music, with knowledge, with this or that. And that shell makes a lot of noise, and that noise we call living, and with that we are satisfied. And when there is a disruption, a breaking away of that, then there is sorrow because then you suddenly discover yourself as you are—an empty shell, without much meaning.
我们就是我们占有的东西。占有金钱的人就是金钱。将自己与财产相认同的人，就是那财产、房子或者家具。与观念或者人相认同的情形也类似，而只要有占有欲，就没有关系。但是我们大多数人都去占有，因为如果不去占有，我们就别无所有了。如果我们不去占有，如果我们不用家具、音乐、知识、这个或者那个填满我们的生活，我们就是一具具空壳子。而那个空壳子只会制造一堆噪音，我们称那噪音为生活，并满足于此。当那所谓的生活[font=宋体][size=10.5pt]被瓦解、被打破时[/size][/font]，就会产生悲伤，因为此时你突然发现了自己真实的样子——意义甚微的一具空壳子。
The Collected Works vol V, p 297
《选集第五卷》，第297页
The tremendous need for attachment
对依恋的巨大需求
Our relationship is possessiveness, attachment, various forms of intrusion upon each other.
我们的关系是占有、依恋以及[font=宋体][size=10.5pt]以各种形式对彼此进行干涉[/size][/font]。
What is attachment? Why do we have such tremendous need for attachment? What are the implications of attachment? Why is one attached? When you are attached to anything, there is always fear in it, fear of losing it. There is always a sense of insecurity. Please observe it for yourself. There is always a sense of separation. I am attached to my wife. I am attached to her because she gives me pleasure sexually, gives me pleasure as a companion; you know all this without my telling you. So I am attached to her, which means I am jealous, frightened. Where there is jealousy, there is hatred. And is attachment love? That is one point to note in our relationships.
依恋是什么？我们为什么对依恋有如此巨大的需求？依恋的含义是什么？人为什么要依恋？当你依恋任何事物，其中就会始终存在恐惧，害怕失去它，总是有一种不安全感。请亲身观察这一点。总是有一种分离感。我依恋我的妻子。我依恋她，因为她给我性快感，她的陪伴让我快乐；这一切无需我告诉你，你都知道。所以我依恋她，那意味着我嫉妒，我恐惧。哪里有嫉妒，哪里就有仇恨。而依恋是爱吗？这是我们在关系中要注意的一点。
Mind Without Measure, pp 80-81
《没有衡量的头脑》，第80-81页
Relationship is between two images
关系夹在两个意象之间
Why is that we human beings have not been able to solve this problem of relationship though we have lived on this earth for millions of years? Is it because each one has his own particular image put together by thought, and that our relationship is based on two images, the image that the man creates about her and the image the woman creates about him? So in this relationship we are as two images living together. That is a fact. If you observe yourself very closely, if one may point out, you have created an image about her and she has created a picture, a verbal structure, about you. So relationship is between these two images. These images have been put together by thought. And thought is not love.
尽管我们人类已经在这个地球上生活了数百万年，我们却依然没能解决关系这个问题，这是为什么？是不是因为每个人都抱有自己特定的意象，这意象是思想拼凑出来的，男人制造出关于女人的意象，女人也制造出关于男人的意象，而我们的关系以这两个意象为基础？所以，在这场关系里，我们就像生活在一起的两个意象一样。这是个事实。如果你非常密切地观察自己，如果我可以指出的话，你制造出关于她的意象，她也制造出关于你的一幅画面，一个语言结构。所以关系夹在这两个意象之间。这些意象是由思想拼凑出来的，而思想不是爱。
The Network of Thought, p 87
《思想之网》，第87页
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