你是怎么观察的？
How do you look at anything?
你怎么看任何事情？
How do you observe anything?
你是怎么观察任何东西的？
How do you observe me?
你是怎么观察我的？
You are sitting there and seeing me, and how do you see me?
你坐在那里看着我，你是怎么看我的？
Do you see me as I am?
你看到我的本来面目了吗？
Or, do you see me verbally, theoretically, traditionally as an entity who has a certain reputation as the Messiah and all the rest of it?
或者，在口头上、理论上、传统上，你认为我是一个有着弥赛亚和其他一切名声的实体吗？
Be clear yourselves how you observe the speaker who is sitting here.
你们要清楚自己是如何观察坐在这里的讲话者的。
Obviously, you are looking with various eyes and various opinions, with various hopes, fears, experiences - all that is between you and the speaker and therefore you are not observing the speaker.
显然，你用不同的眼睛和不同的观点，带着不同的希望、恐惧和经历-所有这些都在你和演讲者之间，因此你没有观察到讲话者。
That is, the speaker says one thing and what is heard is interpreted in terms of your knowledge of the Gita or the Upanishads or your infinite hopes, and fears; therefore you are not listening.
也就是说，说话者说了一件事，所听到的被解释为你对薄伽梵歌或奥义书的了解，或者你无限的希望和恐惧，因此你没有在倾听。
You follow this?
你跟上这个了吗？
So, can the mind strip itself of its conclusions, of what it has heard, of what it has known, of what it has experienced, and see the speaker and listen to him directly without any interpretation?
那么，心能剥离它自己的结论、它所听到的、它所知道的、它所经历的，并且没有任何解释地直接看到说话者并倾听他吗？
What is actually happening to you directly, now, as you are listening?
现在，当你在倾听的时候，你直接发生了什么？
Now if you are listening, if you are observing, stripping the mind of all the stupid conclusions and all the rest of it, then you are listening directly, seeing the speaker directly.
现在，如果你在倾听，如果你在观察，剥离心中所有愚蠢的结论和所有其他的东西，那么你就是在直接倾听，直接看到讲话者。
So your mind is capable of observing negatively - negatively, in the sense that the mind has no conclusions, has no opposites, has no directive; it looks; in that observation it will see not only what is near but also what is far away.
所以你的头脑能够被动地--被动地观察，在某种意义上说，心没有结论，没有对立，没有指令；它看起来；在这种观察中，它不仅能看到近处，也能看到远方的东西。
You understand?
你理解吗?
Some of you have driven a car, haven't you?
你们中有些人开过车，不是吗？
If you are a very good driver, you see three hundred to four hundred yards ahead and in that seeing you take in not only the near - the lorry, the passenger, the pedestrian, the car that is going by - but you also see what is far ahead, what is coming.
如果你是一个非常好的司机，你会看到前方三四百码的地方，在这一点上，你不仅能看到近处的卡车、乘客、行人和经过的汽车，而且你还能看到远处的东西，还有即将到来的东西。
But if you keep your eyes very close to the front mudguard, you are lost - that is what the beginners do.
但是如果你的眼睛离前面的挡泥板很近，你就会迷路--初学者就是这么做的。
The mind can look far as well as very near, it sees much more than the eye, when you are driving.
当你开车时，心既可以看得很远，也可以看得很近，它比眼睛看到的要多得多。
The mind cannot observe, see what is near as well as what is far away if there is a conclusion, if there is a prejudice, if there is a motive, if there is fear, if there is ambition?
如果有结论，如果有偏见，如果有动机，如果有恐惧，如果有野心，心就不能观察，看清什么是近的，什么是远的，是否有偏见的，是否有动机的，是否有野心的？
Now, that state of mind which observes is the negative mind, because it has no positive and the reaction to the positive.
现在，心观察的状态就是被动的心的状态，因为它没有积极的东西，也没有对积极的反应。
It just watches, it is just in a state of observation without recollection, without association, without saying, 'this is what I have seen, and this is what I have not seen', it is in a state of complete negation and therefore there is complete attention of observation.
它只是看，它只是处于一种观察的状态，没有回忆，没有联想，没有说“这是我看到的，这是我没有看到的”，它处于一种完全被动的状态，因此有完全观察的注意力。
So your mind, when you observe, is in a state of negation.
所以当你观察的时候，你的头脑处于一种被动的状态。
It is simply aware, not only of the thing very far but of the very near - not the ideal, there is no ideal in observation; when you have an ideal you cease to observe, you are then merely approximating the present to the idea and therefore there is duality, conflict, and all the rest of it.
它只是简单地觉知，不仅是对遥远的事物，而且是对非常近的事物--不是理想，在观察中没有理想；当你有一个理想，你就停止了观察，然后你只是将现在近似于这个想法，因此存在二元、冲突和所有其他的东西。
In that state of negation in which there is no reaction as the opposite of the positive, in that state of awareness, in that state of observation there is no association, you merely observe.
在被动的状态中，没有积极的对立面的反应，在觉知的状态中，在观察的状态中，没有联系，你只是观察。
And in that state of observation there is no observer and the observed.
在这种观察状态下，没有观察者和被观察者。
This is important to understand - understand in the sense of experiencing it, not verbally seeing the reason and the logic of it - because the experience of the observation in which there is no observer and the observed is really an astonishing state.
理解这一点很重要--从体验它的意义上理解，而不是口头上看到它的原因和逻辑-因为没有观察者和被观察者的观察体验真的是一种令人震惊的状态。
In that there is no duality.
因为没有二元。
Sir, can you observe that way?
先生，您能这样观察吗？
You can't because you have never gone into yourself, never played with your mind, and the mind is never being aware of itself as thinking, watching, hoping, looking, searching; if you have not done that, obviously you can't come to this.
你做不到，因为你从来没有进入过你自己，从来没有和你的心玩耍过，而且心从来没有觉知到自己是在思想，观察，希望，寻找，如果你没有这样做，很明显你不能做到这一点。
Don't ask how to do this, don't ask for an answer.
不要问怎么做，不要问答案。
It requires hard, logical, steady work which very few of us are willing to do, to bring about a mind which is in a state of negation, which has stripped the totality of itself, both the conscious and the unconscious, of the story.
它需要艰苦的、有逻辑的、稳定的工作，这是我们中很少人愿意做的，才能带来一种处于被动状态的心，它具有剥离了故事本身的整体，无论是有意识的还是无意识的。
Discussion 10, Bombay, 12 March 1961
讨论10，孟买，1961年3月12日