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.
当你意识到你受限制的时候，你就会理解你的全部意识。意识是一个总体的领域，思想活动和关系都存在于其中。所有的动机、意图、欲望、喜悦、恐惧、灵感、渴求、希望、悲伤、欢乐都包含在里面。但是，我们却把意识分成主动的和潜在的，上层的和下层的 －－ 也就是说，所有的日常思想、感觉、活动都在表层，而其下则是所谓的潜意识，潜意识里的内容我们不熟悉，潜意识只是偶尔通过特定的暗示、直觉和梦来表达自己。
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.
我们被意识的一个小小角落所占据，成为我们生活的大部分；而其余部分，即所谓的潜意识，所有的动机、恐惧、种族和继承下来的品质都在里面，而我们甚至不知道如何进入其中。现在我问你，到底有没有潜意识这种东西？ 我们到处都在用潜意识这个词汇。我们已经接受了有这种东西，而且精神分析师和心理学家的所有那些措辞和行话，已经渗入了我们的语言中；但是，有没有这种东西？而我们又为何将其放到如此重要的位置？对我而言，潜意识和表层意识思想一样琐碎一样愚蠢 －－ 一样狭隘、固执、受限、焦躁、俗气。
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.
故，是否有可能对意识的完整领域，而不仅仅是意识的一部分、一个片段，有全然的觉察？如果你能觉察（意识的）整体，那么你就能时时刻刻具有完整的注意力，而不是部分的注意力。理解这一点很重要，因为，当你完全觉察意识的整个领域的时候，就不会有摩擦。只有当你将意识划分开来，将思想、感觉和行动放在不同的层级，才会有摩擦。
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?
我们生活在片段中。你在办公室是一种东西，回家又是另外一种；你谈论民主，而你的内心却是独裁；你说爱你的邻居，而竞争时却会杀了他；你的一部分的工作和外表独立于另外一部分。你意识到你内心中这种片段化的存在了吗？大脑已经被它自己的功能，自己的想法打破成片段 －－ 这样的大脑，是否有可能意识到整个领域？能不能完全地、整体地来看意识的整个领域，即意味着成为一个完整的人？
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.
如果，为了试图理解“我”，自己，的整个结构，及其极端的复杂性，你一步一步来，一层一层揭开，检视每个想法、感觉和动机，你会陷入到分析的过程中，你可能要花上几个星期、几个月、甚至几年 －－ 而当你允许时间进入理解自己的过程中时，你就必须允许各种形式的扭曲，因为自我是一个复杂的实体，运动着、生活着、挣扎着、需求着、否定着，以及被各种各样的压力、紧张、影响持续作用于其上。故你自会发现这不是办法；你会明白，唯一的方式就是当下（immediately）完整地（totally）看你自己，没有时间存在（without time）；而你只有在思想不是片段化的状态下，才能看到你自己的整体。在整体中你看到的就是真相。
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.
好了，你能做到吗？我们大多数人做不到，因为大多数人从没有如此认真地对待这个问题，因为我们从没有真正地看我们自己。从没有！我们抱怨，我们辩解，我们不敢去看。但是，当你完整地看的时候，你会用上你的全部注意力（attention），你的全部存在，你的每样东西，眼睛、耳朵、神经；你会完全地无我（self-abandonment），此时恐惧没有可以存在的空间，矛盾也是，因而也就没有冲突。
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（attention）和专心（concentration）不是一回事。专心是排外的；注意是全然的觉察（awareness），不排除任何东西。我们大多数人貌似都既不觉察（aware）我们在说什么，也不觉察我们的环境，我们周围的颜色、人群、树的形状、云朵、水的流动。也许是因为我们如此关注我们自己，关注我们自己琐碎细小的问题、我们自己的想法、我们自己的快乐、追求、雄心，以至于我们没有客观地在觉察。然而我们却经常谈论“觉察”（awareness）。有一次我乘车在印度旅行。由一位司机驾车，我坐在副驾，后面三位先生专心地讨论“觉察”，并问我问题。不幸的是，那会儿司机分了一下神，车子辗过一只山羊，三位先生仍在讨论觉察 －－ 完全没有意识到我们辗到了一只山羊。我向三位致力于“觉察”的先生指出他们缺乏注意时（the lack of attention），他们感到很惊讶。
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.
我们大多数人也都一样。我们没有觉察到外面的事情，也没有觉察到我们的内心。如果你想理解鸟、苍蝇、树叶或复杂的人类的美丽，你得付出你的全部注意力（whole attention），而这就是觉察（awareness）。而只有当你在意（care）的时候，你才会付出你的全部注意力，那意味着你真的喜欢去理解 －－ 你才会付出你的全部心力和思想来发现。
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.
这样的觉察，就像与一条蛇共处一室；你留心它的每次移动，你对它发出的最细微的声响都非常非常敏感。这样一个注意的状态，就是全部的能量；在这样的觉察中，你自己的整体就瞬间被揭示出来。
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 yesterday's hunger. Yesterday's hunger is an idea, a memory.
当你能够如此深刻地看你自己的时候，你就能走得更深。当我们用“更深”这个单词的时候，我们没有在进行比较。我们以比较的方式思考 －－ 深和浅、幸福和不幸福。我们总是在衡量、比较。那么在人自身中有没有诸如深或者浅这样的状态呢？当我说“我的思维浅薄、琐碎、狭隘、受限”的时候，我是怎么知道所有这些的呢？因为我将我的思想和你的思想进行了比较，哪个更聪明，更有能力，更理性和警觉。不进行比较的话我能知道我的琐碎吗？当我饿的时候，我不会拿饥饿与昨天的饥饿进行比较。昨天的饥饿是一种想法、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'.
如果我每时每刻拿自己与你进行比较，努力挣扎着去像你一样，那么，我就是在否认我自己本来的样子。因而，我就是在制造幻觉。当我理解了任何形式的比较只会导致更大的幻觉和更深的痛苦的时候，就像我分析我自己，一点一滴地将对自己的了解加以积累，或者将我与自身以外的东西进行身份认同的时候，不管这种外在的东西是国家（the State）、救世主还是理念 －－ 当我理解到所有这些过程只会导致更多的服从因而造成更大的冲突 －－ 当我看到所有这些的时候，我就将其完全放下了。此时，我的思想就不再追逐了。理解这一点非常重要。此时，我的思想不再摸索、搜寻、询问。这不意味着我的思想满足于事情本身，但是这样的思想是没有幻觉的。这样的思想才能朝着一个完全不同的维度迈进。我们通常生活于其中的这个维度，即痛苦、快乐、恐惧的每日生活，已经限制了思想，限制了思想的本能（nature），而当痛苦、快乐（pleasure）和恐惧消失的时候（这不意味着你不再有喜悦（joy）：喜悦是与快乐完全不同的一种东西） －－ 此时思想运作于另一个维度中，其内是没有冲突的，感觉不到“他性”（otherness）。
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.
语言上我们只能到此为止：在这之外无法用语言表达，因为语言并非那（无法表达的）东西。到目前为止我们只是在描述、解释，但是没有任何语言和解释能够打开那扇门。能够打开那扇门的是每天的觉察（awareness）和注意（attention） －－ 觉察我们如何说话，说什么，我们如何走路，我们如何思考。就像打扫房间让其有序一样。让房间有序从某种意义来说很重要，但是从另一种意义来说又完全不重要。房间必须有序，但是有序不会为你打开门窗。打开那扇门的不是你的意志也不是欲望。你不可能将这第二种意义主动请进来，你能做的就是保持房间有序，就是为了这种品德本身，不是为了它会带来的东西。明智、理性、有序。然后，可能如果你幸运，窗户就会打开，微风会进来。也可能不会。取决于你心智的状态。而心智的这种状态只有你自己能够理解，通过看着它（心智的状态），决不试图塑造它、绝不选择、绝不反对、绝不认可、绝不辩护、绝不谴责、绝不评判 －－ 这意味着毫无选择地看着它。而在这种无选择的觉察之外，也许门就会打开，那时，你就会知道我所说的那种维度是什么，其内没有冲突也没有时间。