Routine and habit are our everyday life. Some are aware of their habits, others are not. If one becomes aware of habits—the repetitious movement of the hand or of the mind—one can put an end to them with comparative ease. But what is important in all this is to understand, not intellectually, the mechanism of habit-forming which gradually destroys or blunts all feeling. 

例行公事和習(xí)慣是我們每天的生活。有些人意識到了他們的習(xí)慣，而另一些人沒有。如果你覺察到那些習(xí)慣——手或者大腦的重復(fù)性活動——你就能夠相對容易地結(jié)束它們。但是，其中最重要的是，了解習(xí)慣形成的機制——這種了解并非是智力上的——是習(xí)慣的形成逐漸破壞了或者鈍化了所有的感受。

This machinery is the enormous lethargy which is part of our heritage, as tradition is. We don’t want to be disturbed, and it is this lethargy which builds routine. Once having learnt, we function according to what we already know, adding to or modifying what we already know. 

這種機械的生活方式嚴重缺乏生氣，就像傳統(tǒng)一樣，是我們所繼承的遺產(chǎn)的一部分。我們不想被打擾，而正是這種缺乏生氣導(dǎo)致了例行公事。我們一旦學(xué)到了什么，就會根據(jù)我們已知的東西來運作，在我們已知的內(nèi)容上添枝加葉或者修修補補。

The fear of change strengthens habit, not only physically but also in the very brain cells themselves. So having once become established in a routine, we keep going, like a tramcar along its rails. We take things for granted in all relationships, and this is one of the major factors of insensitivity. 

對變化的恐懼鞏固了習(xí)慣，不僅僅是身體上，而且也強化了腦細胞本身的習(xí)慣。所以，當(dāng)我們一旦陷入既定的慣例，就會像有軌電車一樣，沿著自己的軌道不停前進。在所有的關(guān)系中，我們認為事情都是理所當(dāng)然的，而這就是導(dǎo)致不敏感的主要因素之一。

So habit becomes a natural thing. Then we say: why should one pay attention to these things that one does every day? And so inattention cultivates habit; and then we are caught. Then the problem begins of how to be free of habit. And then there is conflict. And thus conflict becomes the way of life we accept naturally! 

所以習(xí)慣成自然。然后我們說：為什么要關(guān)注每天都做的這些事情呢？漫不經(jīng)心培養(yǎng)了習(xí)慣，繼而我們深陷其中。然后問題就來了：我們要如何擺脫習(xí)慣？于是，沖突產(chǎn)生了。就這樣，沖突就變成了我們的生活方式，而我們卻這么自然地接受了它！

So when one sees all this—all the ways of habit, which is to function according to established memory, to operate from that memory—when there is an awareness of this, then one comes upon the way of pleasure. Because, after all, what we deeply want is pleasure and all our values are based on it. Pleasure is the constant factor for which we are willing to sacrifice, which we defend, for which we are willing to be violent and so on. 

所以，當(dāng)你看到這一切——習(xí)慣運作的所有方式，也就是根據(jù)既定的回憶來運作，從那記憶中行動——當(dāng)你覺察到這些，你就會懂得快樂的運作方式。因為畢竟我們內(nèi)心深處渴望的是快樂，我們所有的價值觀都以此為基礎(chǔ)。快樂是持續(xù)作用的因素，為了它，我們愿意犧牲，我們奮力維護，我們愿意為了它變得暴力，等等。

But, if we watch pleasure, we will soon see that it, too, becomes a habit, and when that habit of pleasure is denied there is discomfort, pain and sorrow. And to avoid this we fall into another trap of pleasure. One can get used to beauty or to ugliness—to the beauty of a tree or to the squalor of the road. We hang up a picture in the room and we look at it, and soon it has become a habit. Or, as some people do, we change the picture hoping thereby to keep the vision sharp. This is merely another trick to overcome insensitivity. 

但是，如果我們觀察快樂，我們很快就會發(fā)現(xiàn)，它也變成了一種習(xí)慣，而當(dāng)快樂的習(xí)慣被拒絕，就會有不適感、痛苦和悲傷。而為了避免這些，我們又落入了另一個快樂的陷阱。你會對美或丑習(xí)以為常，對一棵樹的美或者路面的骯臟習(xí)以為常。我們在房間里掛上一幅畫，經(jīng)常欣賞它，很快它就變成了一件尋常之物。又或者，就像某些人那樣，我們換一幅畫掛上，希望借此保持視覺上的新鮮感。這只不過是為了克服不敏感而施行的另一個伎倆。

So this is the way of life we have accepted. It is what is happening to us from morning to night, and throughout the night. So the whole of consciousness is mechanical in the sense that it is a constant movement, activity, within the borders of pleasure and pain. To go beyond these borders man has tried many different ways. But everything is soon reduced to the monotony of habit and pleasure; and if you have the energy you become very active, outwardly.  

這就是我們所接受的生活方式。這就是從早到晚發(fā)生在我們身上的事情，連整個夜里也都是如此。所以，整個意識在某種意義上都是機械的，是快樂和痛苦的疆界之內(nèi)一連串不停的活動和行為。為了跨越這些限制，人類嘗試了許多不同的方式。但是，很快一切就會回歸到單調(diào)的習(xí)慣和快樂之中；而如果你精力充沛，從外表上看，你就會變得非?；钴S。

Now the whole point of this is to see—actually, non-verbally—what is really taking place. To see non-verbally means to see without the observer, for the observer is the essence of habit and contradiction, which is memory. So seeing is never habitual because the seeing is non-accumulative. When you see from the accumulation you see through habits. So, seeing is action without habit.

那么，這其中的全部重點就在于看到——真正地看到，從非語言的層面上看到——實際上正在發(fā)生著什么。從非語言的層面上看到，意味著沒有觀察者的看，因為觀察者是習(xí)慣和矛盾的核心，也就是記憶。所以，看永遠不會是習(xí)慣性的，因為看不積累。當(dāng)你從積累中去看時，你就是在通過習(xí)慣去看。所以，看是沒有習(xí)慣的行動。

After all, love is not habit—whereas pleasure is. So the act of seeing is the only natural thing; seeing the natural inheritance of the animal in us, which is violent, aggressive and competitive. If you could understand this one thing, which is really of primary importance—the act of seeing—then there is no accumulation as the ‘me’ and the ‘mine’, then there is no habit-forming at all, with the routine and the boredom of it all. So to see what is, is to love. 

畢竟，愛不是習(xí)慣——而快樂是。所以看的行動，是唯一自然的事情；看到大自然在我們身上遺傳下來的動物性，也就是暴力、攻擊性和競爭性。如果你能夠懂得這一件事情，也是真正最重要的事情——看的行動——那么，就不會積累成為“我”和“我的”，也就根本不會形成習(xí)慣，完全不會有習(xí)慣所帶來的例行公事和枯燥乏味。所以，看到實情，就是愛。