我们要如何摆脱习惯？

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. 

例行公事和习惯是我们每天的生活。有些人意识到了他们的习惯，而另一些人没有。如果你觉察到那些习惯——手或者大脑的重复性活动——你就能够相对容易地结束它们。但是，其中最重要的是，了解习惯形成的机制——这种了解并非是智力上的——是习惯的形成逐渐破坏了或者钝化了所有的感受。

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. 

这种机械的生活方式严重缺乏生气，就像传统一样，是我们所继承的遗产的一部分。我们不想被打扰，而正是这种缺乏生气导致了例行公事。我们一旦学到了什么，就会根据我们已知的东西来运作，在我们已知的内容上添枝加叶或者修修补补。

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. 

对变化的恐惧巩固了习惯，不仅仅是身体上，而且也强化了脑细胞本身的习惯。所以，当我们一旦陷入既定的惯例，就会像有轨电车一样，沿着自己的轨道不停前进。在所有的关系中，我们认为事情都是理所当然的，而这就是导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! 

所以习惯成自然。然后我们说：为什么要关注每天都做的这些事情呢？漫不经心培养了习惯，继而我们深陷其中。然后问题就来了：我们要如何摆脱习惯？于是，冲突产生了。就这样，冲突就变成了我们的生活方式，而我们却这么自然地接受了它！

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，当你看到这一切——习惯运作的所有方式，也就是根据既定的回忆来运作，从那记忆中行动——当你觉察到这些，你就会懂得快乐的运作方式。因为毕竟我们内心深处渴望的是快乐，我们所有的价值观都以此为基础。快乐是持续作用的因素，为了它，我们愿意牺牲，我们奋力维护，我们愿意为了它变得暴力，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，如果我们观察快乐，我们很快就会发现，它也变成了一种习惯，而当快乐的习惯被拒绝，就会有不适感、痛苦和悲伤。而为了避免这些，我们又落入了另一个快乐的陷阱。你会对美或丑习以为常，对一棵树的美或者路面的肮脏习以为常。我们在房间里挂上一幅画，经常欣赏它，很快它就变成了一件寻常之物。又或者，就像某些人那样，我们换一幅画挂上，希望借此保持视觉上的新鲜感。这只不过是为了克服不敏感而施行的另一个伎俩。

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.  

这就是我们所接受的生活方式。这就是从早到晚发生在我们身上的事情，连整个夜里也都是如此。所以，整个意识在某种意义上都是机械的，是快乐和痛苦的疆界之内一连串不停的活动和行为。为了跨越这些限制，人类尝试了许多不同的方式。但是，很快一切就会回归到单调的习惯和快乐之中；而如果你精力充沛，从外表上看，你就会变得非常活跃。

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，这其中的全部重点就在于看到——真正地看到，从非语言的层面上看到——实际上正在发生着什么。从非语言的层面上看到，意味着没有观察者的看，因为观察者是习惯和矛盾的核心，也就是记忆。所以，看永远不会是习惯性的，因为看不积累。当你从积累中去看时，你就是在通过习惯去看。所以，看是没有习惯的行动。

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. 

毕竟，爱不是习惯——而快乐是。所以看的行动，是唯一自然的事情；看到大自然在我们身上遗传下来的动物性，也就是暴力、攻击性和竞争性。如果你能够懂得这一件事情，也是真正最重要的事情——看的行动——那么，就不会积累成为“我”和“我的”，也就根本不会形成习惯，完全不会有习惯所带来的例行公事和枯燥乏味。所以，看到实情，就是爱。