Now, how am I to know myself? I can only know myself in relationship; the observation of myself takes place only when there is response and reaction in relationship; there is no such thing as isolation. The mind is isolating itself all the time in all its activities, building a wall round itself in order not to be hurt, not to have any discomfort, unhappiness, or trouble; it is isolating itself all the time in its self-centred activity.
那么，我要怎样了解自己？我只能在关系中了解自己，只有在关系中才能观察自己，而在隔绝中是不可能的。心一直在所有的活动中隔绝自己，在四周树起围墙以免受到伤害，以免有任何的不舒服、不快乐或麻烦，它一直在自我中心的活动中隔绝自己。
I want to know 'myself' as I want to know how to get from here to a particular town; that is, clearly, watching everything that is involved in myself, my feelings, my thoughts, my motives, conscious or unconscious.
我想了解“我自己”，就像我想知道怎样从这里到达某个城镇；也就是说，要清清楚楚地观察我内心发生的一切——我的感觉、我的想法、我的动机，无论是有意识的还是无意识的。
How is that possible? The Greeks, the Hindus, the Buddhists have said: know yourself. But apparently that is one of the most difficult things to do. We are going to find out this morning how to look at ourselves; because once you know yourself completely, that prevents all friction, and therefore out of that comes this quality of energy which is totally different. So to find out how to observe oneself, one must understand what is meant by observing.
这要怎样才可能呢？希腊人、印度人、佛教徒都曾说过：了解你自己。但显然这是最难做到的事情之一。今天早上，我们要搞清楚怎样检视自己。因为一旦你彻底了解了自己，一切摩擦都将不会产生，从中就有了这截然不同的能量品质。那么，要搞清楚怎样观察自己，就必须了解观察的含义。
When we observe objective things like trees, clouds, the things outside of us, there is not only the space between the observer and the observed - the physical space - there is also the space of time. When we look at a tree there is not only physical distance, but there is also psychological distance. There is the distance between you and the tree, the distance created by the image as knowledge: that is an oak tree, or an elm. That image between you and the tree separates you.
我们观察客观事物的时候，比如树、云、外界的事物，不但存在观察者和被观察者之间的空间，即物理空间，还存在与时间有关的空间。我们看一棵树时，不但存在物理距离，还存在心理距离。存在你和那棵树之间的距离，也存在意象即知识制造的距离：那是一棵橡树或榆树。你和树之间的那个意象把你们分开了。
But when the quality of the mind of the observer is without the image, which is imagination, then there is quite a different relationship between the observer and the observed. Have you ever looked at a tree without a single word of like or dislike, without a single image? Have you noticed what then takes place? Then, for the first time, you see the tree as it is and you see the beauty of it, the colour, the depth, the vitality of it. A tree, or even another person, is fairly easy to observe; but to observe oneself that way - that is to observe without the observer - is much more difficult. So one must find out who is the observer.
但是，如果观察者的心里没有意象，也就是想象，那么观察者和被观察者之间就有了截然不同的关系。你可曾看着一棵树而丝毫不表达一己的好恶，不浮现任何的意象？你注意过接着会发生什么吗？接着，生平第一次，你如实看到了那棵树，看到了它的美，看到了它的颜色、高度和活力。一棵树甚或另一个人，是很容易观察的，但要那样观察自己，即观察的时候没有观察者，就困难多了。所以，我们必须搞清楚谁是那个观察者。
I want to watch myself, I want to know myself as deeply as possible. What is the nature, the structure of that observer who is watching? That observer is the past, isn't it? - the past knowledge which he has collected and stored up; the past being the culture, the conditioning. That is the observer who says, 'This is right, this is wrong, this must be, this must not be, this is good, this is bad.'
我想观察自己，我想尽可能深入地了解自己。那个在观察的观察者，其本质和结构是什么？那个观察者就是过去，不是吗？就是他收集和储存起来的过去的知识，而过去即文化，即制约。这就是那个说“这对，这错，这一定是，这一定不是，这好，这坏”的观察者。
So the observer is the past and with those eyes of the past we try to see what we are. Then we say, 'I don't like this, I am ugly', or 'This I will keep'. All these discriminations and condemnations take place. Can I look at myself without the eyes of the past? Can I watch myself in action, which is in relationship, without any movement of the past? Have you ever tried this? (I don't suppose you have.)
所以，观察者即过去，透过这些过去的眼睛，我们试图看到自己的真相。然后我们说，“我不喜欢这样，我丑陋”，或者“这个我会保持”。种种分别、种种谴责就都来了。我能不用过去的眼睛看自己吗？我能在行为即关系中观察自己而没有任何过去的干扰吗？你们尝试过这样的观察吗？（恐怕没有。）
When there is no observer then there is only the observed. Please see this: I am envious, or I overeat, I am greedy. The normal reaction is, 'I must not overeat', 'I must not be greedy', 'I must suppress', you know all that follows. In that there is the observer trying to control his greed, or his envy.
没有观察者的话，那就只有被观察者了。请看看这种情形：我嫉妒，我暴饮暴食，我贪婪。通常的反应就是，“我一定不能暴饮暴食”，“我一定不能贪婪”，“我必须压抑”，你知道接下来的事。在那种情况下，有一个观察者在设法控制他的贪婪或嫉妒。
Now when there is an awareness of greed without the observer, what takes place? Can I observe that greed without giving it a name, as 'greed'? The moment I name it I have already fixed it as greed in my memory which says: I must get over it, I must control. So is there an observation of greed without the word, without justifying it, without condemning it? Which means, can I observe this thing called greed without any reaction whatsoever?
那么，如果抛开观察者觉察贪婪，那会怎样？我能观察贪婪而不将它命名为“贪婪”吗？一旦我给它命名，我就已在记忆中把它定性为贪婪，我的记忆就开始嘀咕：我必须克服它，我必须控制。所以，可不可以观察贪婪而不嘀嘀咕咕、不辩解、不谴责呢？也就是说，我能观察这个所谓的贪婪而不作任何反应吗？
To so observe is a form of discipline, isn't it? Not imposing any particular pattern, which means conformity, suppression and all the rest of it, but to observe the whole series of actions without condemning, justifying or naming just to observe. Then you will see the mind is no longer wasting energy. It is then aware and therefore it has energy to deal with that which it is observing.
这样观察就是一种纪律，不是吗？不强加任何特定的模式——那意味着遵从、压制，诸如此类——而是观察一系列行为却不谴责、不辩解、不命名，就只是观察。然后你就会看到，心不再浪费能量了。此时它就能够觉察，并因而有能量处理它正在观察的东西了。
The Awakening of Intelligence, 'The Meditative Mind and the Impossible Question'
《智慧的觉醒》之“冥想的心和无解的问题”
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