1月23日
Self-knowledge is a process
自我了解是一个过程
So, to understand the innumerable problems that eachone of us has, is it not essential that there be self-knowledge? And that isone of the most difficult things, self-awareness— which does not mean anisolation, a withdrawal. Obviously, to know oneself is essential; but to knowoneself does not imply a withdrawal from relationship. And it would be amistake, surely, to think that one can know oneself significantly, completely,fully, through isolation, through exclusion, or by going to some psychologist,or to some priest; or that one can learn self-knowledge through a book.Self-knowledge is obviously a process, not an end in itself; and to knowoneself, one must be aware of oneself in action, which is relationship. Youdiscover yourself, not in isolation, not in withdrawal, but in relationship—inrelationship to society, to your wife, your husband, your brother, to man; butto discover how you react, what your responses are, requires an extraordinaryalertness of mind, a keenness of perception.
因此，要了解我们每个人面临的无数难题，自我了解难道不必要吗？并且，自我了解——那不意味着一种封闭、一种退缩——是最困难的事情之一。显而易见，了解自己是必要的，但了解自己不意味着从关系中退缩。毫无疑问，认为一个人能够通过离群索居、通过排斥，通过求助于某个心理学家、某个牧师完全、充分地了解自己，或者认为一个人能够通过某本书学会自我了解，是错误的想法。自我了解显然是一个过程，本身不是一个终点；要了解自己，一个人必须在行动中——即在关系中——觉察自己。你发现你自己的实质，不是在封闭隔离中，不是在退缩中，而是在关系中——在与社会的关系，与你的妻子、你的丈夫、你的兄弟的关系，与人的关系中；而要发现你怎样作出反应，你的反应是什么，需要心智的一种超凡警觉，一种敏锐的感知。
1月24日
The untethered mind
未被栓起来的心智
The transformation ofthe world is brought about by the transformation of oneself, because the selfis the product and a part of the total process of human existence. To transformoneself, self-knowledge is essential; without knowing what you are, there is nobasis for right thought, and without knowing yourself there cannot betransformation. One must know oneself as one is, not as one wishes to be, whichis merely an ideal and therefore fictitious, unreal; it is only that which isthat can be transformed, not that which you wish to be. To know oneself as oneis requires an extraordinary alertness of mind, because what is is constantlyundergoing transformation, change; and to follow it swiftly the mind must notbe tethered to any particular dogma or belief, to any particular pattern ofaction. If you would follow anything, it is no good being tethered. To knowyourself, there must be the awareness, the alertness of mind in which there isfreedom from all beliefs, from all idealization, because beliefs and idealsonly give you a color, perverting true perception. If you want to know what youare, you cannot imagine or have belief in something which you are not. If I amgreedy, envious, violent, merely having an ideal of nonviolence, of non-greed,is of little value....The understanding of what you are, whatever it be—ugly orbeautiful, wicked or mischievous—the understanding of what you are, withoutdistortion, is the beginning of virtue. Virtue is essential, for it givesfreedom.
世界的转变是由一个人自身的转变所带来的，因为自我是人类存在整个过程的产物和其中的一部分。要改变一个人自己，自我了解是必要的；不知道你是什么，就不存在正确思想的基础，不了解你自己，转变就不会发生。一个人必须如实——而不是按照一个人希望的样子，那只是一种理想，因而是虚构的、不真实的——了解自己。能够被转变的只有“实际是什么”，而不是“你希望是什么”。要如实了解自己需要一种极其警觉的心智，因为“实际是什么”一直在进行转化，要敏捷地跟踪其变化，心智必须不被栓到任何特别的信条、信仰或任何特别的行动模式上。如果你想要追踪任何东西，被栓着没有什么好处。要了解你自己，必须存在从所有信仰、所有理想化中解脱出来的自由，因为信仰和理想只是给你某种色彩，扭曲真正的感知。如果你想知道你是什么，你不能够想象或信仰某种你不是的东西。如果我贪婪、嫉妒、暴力，那么仅仅拥有非暴力、非贪婪的理想，没有什么价值… …对“你是什么”——无论是什么，丑还是美，不道德还是令人讨厌——的没有扭曲的理解，是美德的开始。美德是必要的，因为它提供自由。
January 25
1月25日
Activeself-knowledge
积极主动的自我了解
Withoutself-knowledge, experience breeds illusion; with self-knowledge, experience,which is the response to challenge, does not leave a cumulative residue asmemory. Self-knowledge is the discovery from moment to moment of the ways ofthe self, its intentions and pursuit, its thoughts and appetites. There cannever be “your experience” and “my experience”; the very term “my experience”indicates ignorance and the acceptance of illusion.
没有自我了解，经验就会产生错觉；伴随着自我了解，经验作为对挑战的反应，不留下作为记忆的积累性残余。自我了解是每时每刻对自我运作方式的发现，发现它的意图和追求、它的想法和嗜好。决不存在“你的经验”和“我的经验”；“我的经验”这种说法本身就显示出无知和对错觉的接受。
January 26
1月26日
Creativenessthrough self-knowledge
源自自我了解的创造性
...There is nomethod for self-knowledge. Seeking a method invariably implies the desire toattain some result and that is what we all want. We follow authority—if notthat of a person, then of a system, of an ideology because we want a resultthat will be satisfactory, which will give us security. We really do not wantto understand ourselves, our impulses and reactions, the whole process of ourthinking, the conscious as well as the unconscious; we would rather pursue asystem which assures us of a result. But the pursuit of a system is invariablythe outcome of our desire for security, for certainty, and the result isobviously not the understanding of oneself. When we follow a method, we musthave authorities—the teacher, the guru, the savior, the Master—who willguarantee us what we desire; and surely that is not the way to self-knowledge.
不存在达到自我了解的方法。寻求方法毫无疑问意味着达成某种结果，并且那种结果是我们都想要的。我们追随权威——如果不是个人的权威，那么就是制度、意识形态的权威——因为我们想要一种会让我们满意、会为我们提供安全的结果。我们确实不想了解我们自己——我们的冲动和反应，我们思考的整个过程，有意识的和无意识的——我们宁愿追求一种向我们确保某种结果的制度。但对某种制度的追求毫无疑问是我们渴望安全和确定性的产物，从而结果显然不是对一个人自身的了解。当我们遵循某种方法时，我们必定拥有权威——老师，上师，救世主，大师——他们向我们保证我们所期望的事情；而毫无疑问，这不是自我了解的途径。
Authorityprevents the understanding of oneself, does it not? Under the shelter of anauthority, a guide, you may have temporarily a sense of security, a sense ofwellbeing, but that is not the understanding of the total process of oneself.Authority in its very nature prevents the full awareness of oneself andtherefore ultimately destroys freedom; in freedom alone can there becreativeness. There can be creativeness only through self-knowledge.
权威阻碍对一个人自己的了解，难道不是吗？在某种权威、某种向导的庇护下，你可能暂时拥有某种安全感、某种幸福感，但这不是对一个人自身整个过程的了解。权威以其本质恰恰阻碍对一个人自己的完全觉察，从而最终破坏自由；而唯独在自由中才能够存在创造。只有通过自我了解才能够存在创造。
1月27日
Quiet mind, simple mind
安静的心智，简单的心智
When we are aware of ourselves, is not the wholemovement of living a way of uncovering the “me,” the ego, the self? The self isa very complex process which can be uncovered only in relationship, in our dailyactivities, in the way we talk, the way we judge, calculate, the way we condemnothers and ourselves. All that reveals the conditioned state of our ownthinking, and is it not important to be aware of this whole process? It is onlythrough awareness of what is true from moment to moment that there is discoveryof the timeless, the eternal. Without self-knowledge, the eternal cannot be.When we do not know ourselves, the eternal becomes a mere word, a symbol, aspeculation, a dogma, a belief, an illusion to which the mind can escape.
当我们觉察我们自己的时候，整个的生活运动难道不是揭示“我”——自我，小我——的一种方式吗？自我是一个非常复杂的过程，这个过程只能够在关系中、在我们的日常活动中——在我们的谈话方式中，在我们判断、算计的方式中，在我们谴责他人和我们自己的方式中——被揭示出来。那一切显示出我们自身思维的受制约状态，因而觉察到那整个的过程难道不重要吗？只有通过时时刻刻对真相的觉察，才能够发现超越时间的永恒之物。没有自我了解，永恒之物就不会出现。当我们不了解我们自己时，永恒之物只是一个词语、一种符号、一种推测、一种教条、一种信仰，一种心智能够躲到里面去的幻象。
But if one begins to understand the “me” in all itsvarious activities from day to day, then in that very understanding, withoutany effort, the nameless, the timeless comes into being. But the timeless isnot a reward for self-knowledge. That which is eternal cannot be sought after;the mind cannot acquire it. It comes into being when the mind is quiet, and themind can be quiet only when it is simple, when it is no longer storing up,condemning, judging, weighing. It is only the simple mind that can understandthe real, not the mind that is full of words, knowledge, information. The mindthat analyzes, calculates, is not a simple mind.
但如果一个人开始天天在其各种各样的活动中了解“我”，那么，恰恰在那种没有任何努力的了解中，那无法命名的超越时间之物就会出现。但超越时间之物不是对自我了解的一种奖赏。那永恒之物不能够被追求到；心智无法获得它；当心智安静时——只有当心智简单，当它不再积累、谴责、判断、衡量的时候，它才能够安静——它才会出现。只有简单的心智，而不是充满言词、知识和信息的心智，才能够理解真实之物。分析、算计的心智不是简单的心智。
1月28日
Self-knowing
自我了解
Without knowing yourself, do what you will, therecannot possibly be the state of meditation. I mean by “self-knowing,” knowingevery thought, every mood, every word, every feeling; knowing the activity ofyour mind—not knowing the Supreme Self, the big Self; there is no such thing;the Higher Self, the Atman, is still within the field of thought. Thought isthe result of your conditioning, thought is the response of your memory—ancestral or immediate. And merely to try to meditate without firstestablishing deeply, irrevocably, that virtue which comes about throughself-knowing, is utterly deceptive and absolutely useless.
没有自我了解，任你怎么做，冥想的状态都不会出现。我说的“自我了解”的意思是，明了每一个念头、每一种心情、每一个言词、每一种感受；知道你心智的活动——不是知道“高我”、“大我”；不存在这种东西；高我，灵魂，仍然是在思想的领域里。思想是你所受制约的产物，思想是你的记忆——祖传的记忆或直接的记忆——的反应。仅仅努力去冥想而不首先以深刻、不可撤销的方式建立那种通过自我了解产生的美德，是完全自欺欺人的，是毫无用处的。
Please, it isvery important for those who are serious, to understand this. Because if youcannot do that, your meditation and actual living are divorced, are apart—sowide apart that though you may meditate, taking postures indefinitely, for therest of your life, you will not see beyond your nose; any posture you take,anything that you do, will have no meaning whatsoever.
请注意，对于那些严肃认真的人来说，理解这一点是非常重要的。因为，如果你不理解这一点，那么你的冥想和实际生活就是分离的、分开的——相距如此遥远，以至于，尽管你冥想，终你一生无限地打坐，你不会看到你鼻子以外的东西；你采取的任何姿势，你做的任何事情，都将没有任何意义。
...It isimportant to understand what this self-knowing is, just to be aware, withoutany choice, of the “me” which has its source in a bundle of memories—just to beconscious of it without interpretation, merely to observe the movement of themind. But that observation is prevented when you are merely accumulatingthrough observation—what to do, what not to do, what to achieve, what not toachieve; if you do that, you put an end to the living process of the movementof the mind as the self. That is, I have to observe and see the fact, theactual, the what is. If I approach it with an idea, with an opinion — such as“I must not,” or “I must,” which are the responses of memory—then the movementof what is is hindered, is blocked; and therefore, there is no learning.
理解这种自我了解是非常重要的。自我了解就是：仅仅觉察到源自一堆记忆的“我”而没有任何选择——仅仅意识到它而没有诠释，仅仅观察心智的运动。但是，当你只是通过观察积累“做什么或不做什么”、“做到什么或不做到什么”时，那种观察就被阻止了；如果你那样做的话，你就结束了那种作为“自我”的心智的活生生的运动过程。就是说，我必须观察、看到事实——实际发生的事情，实际是什么——如果我带着某种观念、带着某种意见——诸如“我不应该如何”或“我应该如何”，这些都是记忆的反应——观察它，那么“实际是什么”的运动就受到了阻碍，从而不存在学习了解。
1月29日
Creative emptiness
创造性的空无
Can you not just listen to this as the soil receivesthe seed and see if the mind is capable of being free, empty? It can be emptyonly by understanding all its own projections, its own activities, not off andon, but from day to day, from moment to moment. Then you will find the answer,then you will see that the change comes without your asking, that the state ofcreative emptiness is not a thing to be cultivated—it is there, it comesdarkly, without any invitation, and only in that state is there a possibilityof renewal, newness, revolution.
难道你不能够像土壤接纳种子一样聆听这一点，看到心智是否能变得自由、空无吗？只有通过了解其自身的投射、其自身的活动——不是断断续续地了解，而是天天、时时了解——心智才能变得空无。那时你会发现答案。那时你会看到变化不请自来，看到创造性的空无状态不是一种需要培养的东西——它就在那里，它悄悄来到，不经任何邀请。只有在那种创造性的空无状态中，才存在更新、革命的可能。
January 30
1月30日
Self-knowledge
自我了解
Right thinkingcomes with self-knowledge. Without understanding yourself, you have no basisfor thought; without self-knowledge what you think is not true.
正确的思考随着自我了解而出现。不了解你自己，你就没有思想的基础；没有自我了解，你所想的就失去了真实性。
You and the worldare not two different entities with separate problems; you and the world areone. Your problem is the world’s problem. You may be the result of certaintendencies, of environmental influences, but you are not differentfundamentally from another. Inwardly we are very much alike; we are all drivenby greed, ill will, fear, ambition, and so on. Our beliefs, hopes, aspirationshave a common basis. We are one; we are one humanity, though the artificialfrontiers of economics and politics and prejudice divide us. If you killanother, you are destroying yourself. You are the center of the whole, and withoutunderstanding yourself you cannot understand reality.
你和世界不是两个拥有各种不同问题的不同实体；你和世界是一体的，你的问题就是世界的问题。你可能是特定倾向性和环境影响的产物，但从根本上说你与他人不是不同的。在内心里我们是非常相似的：我们都受到贪婪、恶意、恐惧、野心等等的驱使；我们的信仰、希望和抱负拥有共同的基础。我们是一体的；我们是统一的人类，尽管人为的经济、政治边界和偏见把我们划分开。如果你杀害另一个人，你就是在毁灭你自己。你是整个世界的中心；不了解你自己，你就无法了解现实。
We have anintellectual knowledge of this unity but we keep knowledge and feeling indifferent compartments and hence we never experience the extraordinary unity ofman.
我们拥有关于这种统一性的知识，但我们把知识和感受保存在不同的隔离区间里，所以，我们从未经验超凡的人类统一性。
January 31
1月31日
Relationship is amirror
关系是一面镜子
Self-knowledge isnot according to any formula. You may go to a psychologist or a psychoanalystto find out about yourself, but that is not self-knowledge. Self-knowledge,comes into being when we are aware, of ourselves in relationship, which showswhat we are from moment to moment. Relationship is a mirror in which to seeourselves as we actually are.
自我了解不是按照任何模式去做。你也许求助于某个心理学家或精神分析师发现你自己，但那不是自我了解。当我们在关系中觉察我们自己的时候，自我了解就出现了；因为关系时时展示我们是什么。关系是一面让我们如实看到我们自己的镜子。
But most of usare incapable of looking at ourselves as we are in relationship, because weimmediately begin to condemn or justify what we see. We judge, we evaluate, wecompare, we deny or accept, but we never observe actually what is, and for mostpeople this seems to be the most difficult thing to do; yet this alone is thebeginning of self-knowledge. If one is able to see oneself as one is in thisextraordinary mirror of relationship which does not distort, if one can justlook into this mirror with full attention and see actually what is, be aware ofit without condemnation, without judgment, without evaluation—and one does thiswhen there is earnest interest—then one will find that the mind is capable offreeing itself from all conditioning; and it is only then that the mind is freeto discover that which lies beyond the field of thought.
但我们大多数人不能够在关系中如实看我们自己，因为，我们立即就开始谴责我们所看到的，或为其辩护。我们判断，我们评价，我们比较，我们拒绝或接受，但我们从未真正观察“实际是什么”；对大多数人来说，这是最难做的事情；而唯独这样做才会开始自我了解。如果一个人能够在这面不扭曲的超凡关系之镜中如实看到自己，如果一个人能够用完整的注意力看这面镜子，真正看到“实际是什么”，觉察而没有谴责、判断和评价——当存在最认真诚挚的兴趣时，一个人会做到这一点——那么一个人会发现，心智有能力将自身从所有的制约中解放出来；并且只有这时，心智才会自由地发现思想领域之外的东西。
After all,however learned or however petty the mind may be, it is consciously orunconsciously limited, conditioned, and any extension of this conditioning isstill within the field of thought. So freedom is something entirely different.
归根结底，无论心智多么博学或多么琐碎，它有意无意地受到局限、制约，并且，这种制约的任何扩展都仍然是在思想的范围内。所以，自由是某种完全不同的东西。
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