Please go on with me a little further. It may be rather complex, rather subtle, but please go on with it.
请继续跟我一起深入下去。这可能相当复杂，相当微妙，但是请继续深入下去。
Now, when I build an image about you or about anything, I am able to watch that image, so there is the image and the observer of the image. I see someone, say, with a red shirt on and my immediate reaction is that I like it or that I don't like it. The like or dislike is the result of my culture, my training, my associations, my inclinations, my acquired and inherited characteristics. It is from that centre that I observe and make my judgement, and thus the observer is separate from the thing he observes.
现在，当我建立了关于我或者关于任何东西的意象，我就能够看着那个意象，那么就有意象和意象的观察者。我看到某人，比如，穿着红裙，我的直接(immediate)反应是，我喜欢或者我不喜欢。喜欢和不喜欢，是我的文化、我受到的训练、我的社会团体、我的倾向、我获得的和遗传的特性的结果。正是从这个中心，我观察，我做出我的判断，因而，观察者就与他的观察物分离开来了。
But the observer is aware of more than one image; he creates thousands of images. But is the observer different from these images? Isn't he just another image? He is always adding to and subtracting from what he is; he is a living thing all the time weighing, comparing, judging, modifying and changing as a result of pressures from outside and within - living in the field of consciousness which is his own knowledge, influence and innumerable calculations. At the same time when you look at the observer, who is yourself, you see that he is made up of memories, experiences, accidents, influences, traditions and infinite varieties of suffering, all of which are the past. So the observer is both the past and the present, and tomorrow is waiting and that is also a part of him. He is half alive and half dead and with this death and life he is looking, with the dead and living leaf. And in that state of mind which is within the field of time, you (the observer) look at fear, at jealousy, at war, at the family (that ugly enclosed entity called the family) and try to solve the problem of the thing observed which is the challenge, the new; you are always translating the new in terms of the old and therefore you are everlastingly in conflict.
但是观察者觉察到不止一种意象；他创建了千千万万的意象。但是观察者是否与这些意象不同呢？他难道不是另一种意象吗？他总是向他的实然(what he is)中添加、减少意象；他是一个活物，总是由于外在的和内在的压力而权衡、比较、判断、修改和改变 －－ 生活在意识，即他自己的知识、自己的影响、自己无数的计算，的领域之中，与此同时，当你看观察者，即你自己，的时候，你看到了他是由记忆、经验、事故、影响、传统和无限多种痛苦组成的，所有这些都是过去。故观察者既是过去也是现在，而明天即将到来，那也是他的一部分。他是半活半死的，他也是在这种半活半死的状态下来“看”这半死半活的状态的。而在这种心智状态下，即在时间的领域之内，你（观察者）看恐惧、看嫉妒、看战争、看家庭（那被叫做家庭的丑陋封闭的实体），试图解决观察到的事物的问题，也就是“挑战”，新的；你总是将新的东西以旧东西来诠释，因而你就处于永无止境的冲突中。
One image, as the observer, observes dozens of other images around himself and inside himself, and he says, I like this image, I'm going to keep it' or I don't like that image so I'll get rid of it', but the observer himself has been put together by the various images which have come into being through reaction to various other images. So we come to a point where we can say, `The observer is also the image, only he has separated himself and observes. This observer who has come into being through various other images thinks himself permanent and between himself and the images he has created there is a division, a time interval. This creates conflict between himself and the images he believes to be the cause of his troubles. So then he says, "I must get rid of this conflict", but the very desire to get rid of the conflict creates another image.
作为观察者的这一个意象，观察着他周围和他内心许许多多其他的意象，他说，“我喜欢这个意象，我要保留它”或者“我不喜欢那个意象，我要摆脱它”，但是观察者他自身已经被多种意象整合了，这些意象又是通过多种其他意象才得以存在的。故我们可以总结说“观察者也是意象，正是观察者将他自己分离出来从而观察着。这个通过多种其他意象得以存在的观察者，认为他自己是永恒的，而在他自己和他创建的意象之间存在区分，即时间间隔。这就在他自己和他认为是他的烦恼的导因的意象之间创造了冲突。所以他会说，”我必须摆脱这种冲突“，但是这种摆脱冲突的欲望恰恰又创造了另一个意象。
Awareness of all this, which is real meditation, has revealed that there is a central image put together by all the other images, and the central image, the observer, is the censor, the experiencer, the evaluator, the judge who wants to conquer or subjugate the other images or destroy them altogether. The other images are the result of judgements, opinions and conclusions by the observer, and the observer is the result of all the other images - therefore the observer is the observed.
觉察(awareness)到所有这些，即真正的冥想，揭示了，存在一个中心意象，将所有其他的意象汇集起来，而这个中心意象，即观察者，是检查者、经验者、评估者，是想要征服或克制其他意象将其全部毁灭的评判者。其他意象是观察者的判断、看法和结论的结果，而观察者（反过来）又是所有其他意象的结果 －－ 因而，观者即所观之物。
So awareness has revealed the different states of one's mind, has revealed the various images and the contradiction between the images, has revealed the resulting conflict and the despair at not being able to do anything about it and the various attempts to escape from it. All this has been revealed through cautious hesitant awareness, and then comes the awareness that the observer is the observed. It is not a superior entity who becomes aware of this, it is not a higher self (the superior entity, the higher self, are merely inventions, further images; it is the awareness itself which had revealed that the observer is the observed.
故，觉察已经解释了心智的不同状态，揭示了各种意象和意象之间的矛盾，揭示了冲突以及对冲突无可奈何的绝望以及逃避冲突的各种企图。通过谨慎迟疑的觉察，所有这些都已经被揭示了，接下来就来觉察“观者即所观之物”。不是一个更高级的实体(superior entity)在觉察，也不是一个更高的自己(higher self)，那都是虚构的，更进一步的意象而已；正是觉察本身揭示了观者即所观之物。
If you ask yourself a question, who is the entity who is going to receive the answer? And who is the entity who is going to enquire? If the entity is part of consciousness, part of thought, then it is incapable of finding out. What it can find out is only a state of awareness. But if in that state of awareness there is still an entity who says, `I must be aware, I must practise awareness', that again is another image.
如果你问自己一个问题，谁是这个将要接受此答案的实体？这个去探寻的实体（动作的执行者）又是谁？如果这个实体是意识的一部分，是思想的一部分，那么他就不能够探寻明白。这个实体能够弄明白的，只有这个觉察的状态。但是如果在这个觉察的状态中，仍然有一个实体在说，“我必须觉察，我必须练习觉察”，那么，跟刚才一样，这又是另一个意象了。
This awareness that the observer is the observed is not a process of identification with the observed. To identify ourselves with something is fairly easy. Most of us identify ourselves with something - with our family, our husband or wife, our nation - and that leads to great misery and great wars. We are considering something entirely different and we must understand it not verbally but in our core, right at the root of our being. In ancient China before an artist began to paint anything - a tree, for instance - he would sit down in front of it for days, months, years, it didn't matter how long, until he was the tree. He did not identify himself with the tree but he was the tree. This means that there was no space between him and the tree, no space between the observer and the observed, no experiencer experiencing the beauty, the movement, the shadow, the depth of a leaf, the quality of colour. He was totally the tree, and in that state only could he paint.
对观者即所观之物的觉察，不是将观者对所观之物进行身份认同(identification)的过程。要将我们自己与某物进行身份认同是相当容易的（译者注：身份认同的意思，举例来说，我说自己是穷人，就是将自己与拥有的财产进行了身份认同；我说自己是中国人，就是将自己与所在的国家进行了身份认同，等等）。我们大多数人都将我们自己与某物进行了身份认同 －－ 与我们的家庭，我们的丈夫或妻子，我们的国家 －－ 而这导致了巨大的灾难和战争。我们在讨论的东西是完全不同的，我们必须真正理解，从我们的核心、从我们存在的根本上来理解，而不是从字面上。在中国古代，有一位画家，在画任何东西之前，例如画一棵树，他会坐在树的前面几天、几月、几年，不管多久，直到他就是那棵树了。他不是把自己与那棵树进行身份认同，而是他就是那棵树。这意味着，在他和那棵树之间没有空间，没有经验者在经验美、运动、阴影、叶子的厚度和色质。他完全成为了这棵树，只有在这种状态下，他才动笔画画。
Any movement on the part of the observer, if he has not realized that the observer is the observed, creates only another series of images and again he is caught in them. But what takes place when the observer is aware that the observer is the observed? Go slowly, go very slowly, because it is a very complex thing we are going into now. What takes place? The observer does not act at all. The observer has always said, I must do something about these images, I must suppress them or give them a different shape; he is always active in regard to the observed, acting and reacting passionately or casually, and this action of like and dislike on the part of the observer is called positive action - I like, therefore I must hold. I dislike therefore I must get rid of.' But when the observer realizes that the thing about which he is acting is himself, then there is no conflict between himself and the image. He is that. He is not separate from that. When he was separate, he did, or tried to do, something about it, but when the observer realizes that he is that, then there is no like or dislike and conflict ceases.
如果观察者没有意识到观者即所观之物，他这一方的任何运动，只会又创造出一系列的意象，从而陷于其中。但是，当观察者意识到观者即所观之物的时候会发生什么呢？我们慢一点、非常慢地继续，因为我们即将探究的，是非常复杂的东西。会发生什么呢？观察者完全不作为(act)了。观察者总是说“我必须对这些意象做点什么，我必须压抑它们、或者改变它们的形状；他总是主动对待所观之物，热情地或随意地进行动作、反应，而处于观察者的喜欢或不喜欢的动作被称为积极的行动 －－ “我喜欢因而我必须拥有。我讨厌因而我必须摆脱。”但是当观察者意识到他的行动所针对的东西正是他自己的时候，那么在他自己和意象之间就没有了冲突。他就是这一切(He is that)。他没有从这一切分离出来。当他与这一切处于分离的时候，他就对其做或者试图去做一些事情，但是当观察者意识到他就是这一切的时候，那么就没有喜欢和不喜欢了，冲突也停止了。
For what is he to do? If something is you, what can you do? You cannot rebel against it or run away from it or even accept it. It is there. So all action that is the outcome of reaction to like-and dislike has come to an end.
他的行动是为了什么呢？如果某种东西是你，你能做什么呢？你不能反抗它或者远离它或者甚至接受它。它就在那里。故所有对喜欢和不喜欢的反应生出的结果，即行动，都结束了。
Then you will find that there is an awareness that has become tremendously alive. It is not bound to any central issue or to any image - and from that intensity of awareness there is a different quality of attention and therefore the mind - because the mind is this awareness - has become extraordinarily sensitive and highly intelligent.
这时你会发现，有一种觉察，变得极为生动。它没有束缚于任何中心问题或任何意象 －－ 从这种强烈的觉察中，生出一种不同的注意力的品质，因而心智 －－ 因为心智就是这觉察 －－ 变得极为敏感、高度智能。