齐乐娱乐 - 【问与答】觉察的时候,是谁在觉察?

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Question: Who is aware in awareness?

问:觉察的时候··|,是谁在觉察|-··?


Krishnamurti: When you have a profound experience of any kind, what is taking place? When there is such an experience, are you aware that you are experiencing? When you are angry, at the split second of anger or of jealousy or of joy, are you aware that you are joyous or that you are angry? It is only when the experience is over that there is the experiencer and the experienced. Then the experiencer observes the experienced, the object of experience.

克里希那穆提:当你有任何一种深刻的经验时··|,是怎样的状况|-··?当这种经验产生时··|,你觉察到你在经验吗|-··?当你生气时··|,在生气、嫉妒或开心的那一刹那··|,你觉察到你在开心或在生气吗|-··?只有当这个经验结束时··|,才会出现经验者和被经验之物··|--。然后··|,那个经验者就观察那个被经验之物——那个经验的对象··|--。


At the moment of experience, there is neither the observer nor the observed: there is only the experiencing. Most of us are not experiencing. We are always outside the state of experiencing and therefore we ask this question as to who is the observer, who is it that is aware? Surely such a question is a wrong question, is it not? The moment there is experiencing, there is neither the person who is aware nor the object of which he is aware. There is neither the observer nor the observed but only a state of experiencing.

在经验的那一刻··|,既没有经验者··|,也没有被经验之物:只有正在经验的行为本身··|--。我们大多数人并不在经验··|--。我们总是在经验的状态之外··|,因此我们就会问这些问题··|,谁是观察者··|,是谁在觉察|-··?显然··|,这样发问是错误的··|,不是吗|-··?在经验的那一刻··|,并不存在一个觉察的人··|,也不存在他在觉察的对象··|--。既没有观察者··|,也没有被观察之物··|,只有经验的状态本身··|--。


Most of us find it is extremely difficult to live in a state of experiencing, because that demands an extraordinary pliability, a quickness, a high degree of sensitivity; and that is denied when we are pursuing a result, when we want to succeed, when we have an end in view, when we are calculating - all of which brings frustration.

我们大多数人发现要活在经验的状态中相当困难··|,因为那需要非凡的弹性、敏捷和高度的敏感··|--。如果我们在追求一个结果··|,如果我们想要成功··|,想要达到目的··|,如果我们在深谋远虑··|,那就是背道而驰——那一切都会引起挫折··|--。


A man who does not demand anything, who is not seeking an end, who is not searching out a result with all its implications, such a man is in a state of constant experiencing. Everything then has a movement, a meaning; nothing is old, nothing is charred, nothing is repetitive, because what is is never old, the challenge is always new. It is only the response to the challenge that is old; the old creates further residue, which is memory, the observer, who separates himself from the observed, from the challenge, from the experience.

一个一无所求的人··|,一个不追寻目标··|,不求取任何意义上的结果的人··|,就处于不断经验的状态中··|--。那时··|,一切都在变动··|,一切都具有意义;没有什么是陈旧的··|,没有什么是烧焦的··|,没有什么是重复的··|,因为实情永不陈旧··|,挑战恒久常新··|--。只有对挑战的回应是陈旧的;陈旧之物制造出更多的残渣··|,即记忆··|,即观察者··|,他把自身与被观察之物、与挑战、与经验割裂开来··|--。


You can experiment with this for yourself very simply and very easily. Next time you are angry or jealous or greedy or violent or whatever it may be, watch yourself. In that state, 'you' are not. There is only that state of being. The moment, the second afterwards, you term it, you name it, you call it jealousy, anger, greed; so you have created immediately the observer and the observed, the experiencer and the experienced.

你自己可以做个很简单、很容易的实验··|,看看是不是这样··|--。下次你生气、嫉妒、贪婪、暴力或不管怎样的时候··|,观察你自己··|--。在那种状态中··|,“你”并不存在··|,而只存在那个状态··|--。过了那一刻··|,你就称呼它··|,命名它··|,你称之为嫉妒、生气、贪婪;所以你立即制造了观察者和被观察之物··|,经验者和被经验之物··|--。


When there is the experiencer and the experienced, then the experiencer tries to modify the experience, change it, remember things about it and so on, and therefore maintains the division between himself and the experienced. If you don't name that feeling - which means you are not seeking a result, you are not condemning, you are merely silently aware of the feeling - then you will see that in that state of feeling, of experiencing, there is no observer and no observed, because the observer and the observed are a joint phenomenon and so there is only experiencing.

如果存在经验者和被经验之物··|,那个经验者就试图改善那个经验··|,转变它··|,记住它的某些东西··|,诸如此类··|,因此就形成了他与经验之间的分裂··|--。如果你不命名那个感受——这意味着你不是在寻求一个结果··|,你没有在谴责··|,你只是默默地觉知那个感受——然后你就会看到··|,在那个感受中··|,在那个经验中··|,不存在观察者··|,也不存在被观察之物··|--。因为观察者和被观察之物是一个相伴而生的现象··|,所以只存在经验这一行为本身··|--。


Therefore introspection and awareness are entirely different. Introspection leads to frustration, to further conflict, for in it is implied the desire for change and change is merely a modified continuity. Awareness is a state in which there is no condemnation, no justification or identification, and therefore there is understanding; in that state of passive, alert awareness there is neither the experiencer nor the experienced.

因此内省和觉察是完全不同的··|--。内省导致挫折和进一步的冲突··|,因为其中蕴含着改变的意图··|,而所谓的改变只是一种改头换面的延续··|--。觉察是一种没有谴责、没有辩护或认同的状态··|,因此就存在了解;在那个被动的、敏锐的觉察状态中··|,既没有经验者··|,也没有被经验之物··|--。


Introspection, which is a form of self-improvement, of self-expansion, can never lead to truth, because it is always a process of self-enclosure; whereas awareness is a state in which truth can come into being, the truth of what is, the simple truth of daily existence.

内省··|,是自我提升、自我扩张的一种方式··|,永远不会通向真理··|,因为它始终是一个自我封闭的过程;然而觉察是一个可以产生真理的状态··|,关于实情的真理··|,关于日常生活的简单真理··|--。


It is only when we understand the truth of daily existence that we can go far. You must begin near to go far but most of us want to jump, to begin far without understanding what is close. As we understand the near, we shall find the distance between the near and the far is not. There is no distance - the beginning and the end are one.

只有领会了日常生活的真理··|,我们才能走得更远··|--。要走得更远··|,你必须从近处着手··|,但大多数人都想一步登天··|,不领会近在眼前的东西··|,却盯着遥不可及的东西··|--。当我们了解了近在眼前的事物··|,就会发现近和远的距离并不存在··|,并不存在距离——开始和结束是同一的··|--。


The First and Last Freedom, 'On Awareness'

《最初和最终的自由》之“论觉察”



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